Three Interpretive Questions from Galatians 3:16
1) What are the plural promises?
Paul refers later to the singular promise of Abraham (Gal 3:17). Why does he refer to the plural
promises here? Either he refers to each aspect of the promise to Abraham as individual promises
(i.e., land, descendants, and blessing), or, more likely, he refers to promises because the promise
is given multiple times. Repeatedly promised were descendants, blessing, and land (Gen 12:1–3,
7; 13:15–16; 15:5, 18; 17:8; 18:18; 22:17–18; 24:7; 26:3–4, 24; 28:4, 13–14; 32:12; 35:12; 48:4,
19). Also promised was the defeat of enemies who stood in the way of seeing those promises
fully realized (Gen 22:17b; 24:60).
2) Where do we find “And to your offspring” in the OT?
If we demand that every word is an exact quotation from the OT and specifically the “and” in
this phrase, we likely have to choose between Gen 13:15 or 17:8 as the source of our quotation.
And, since Paul is speaking about the Abrahamic covenant, this issue is more at the fore in Gen
17:8.
At the same time, Paul has previously conflated and mixed quotations earlier in Galatians 3 (see
Gal 3:8 with Gen 12:3 and 18:18; also see Gal 3:10 with Deut 27:26 and 28:58). So, if we allow
some flexibility with this quotation here and do not demand that it must be exact in its
correspondence to its OT source (particularly the “and”), possible sources could be Gen 12:7,
15:18, 22:18, or 24:7. Gen 22:18 is a favorite for some because of its correspondence to the
context of Galatians 3—both passages speak of universal blessing that comes through the
offspring of Abraham.
However, one takes it, Gen 17:8 seems to be the best source for the quotation, but it is a
representative quote that assumes more is promised than just the land in that one verse. The
quote brings to mind all the promises and everything that was promised, which is important to
our next question.
3) How does Paul get Christ out of a promise made to Abraham?
Wherever we source our quotation in answering the question above, the issue here is what
Abraham would have understood in the word offspring when he heard God’s promise spoken to
him (and Moses, too, for that matter, since he recorded the matter). Paul identifies the offspring
as Christ. Did Abraham also think that Christ was the recipient of the promise that worldwide
blessing would come to all through Him?
Perhaps the best way to understand the promise to this offspring is to understand offspring in a
generic sense and yet realize that it also referred to one specific male offspring who would see
the promise realized in full. This understanding seems to be how Abraham and others would
have understood it then, which explains why Paul would have identified the offspring as Christ
as well.
The recipient of Abraham’s promise was his offspring, which could refer to anyone who was an
offspring of Abraham. Whether to Isaac, Jacob, or Israel collectively as a nation, they, too,
received the promises first given to Abraham. And, the blessing to the nations through them
would have come by these nations blessing them and having faith in the promise themselves
(Gen 12:3). The Offspring who received the promise to Abraham and brings blessing to the
nations in its fullest form is obviously Christ because of what He did on the cross. By blessing
Him, so to speak, through believing in Him, anyone among the nations of the earth may find
himself blessed in that he is declared righteous before God through his faith.
The term offspring in two other instances is used similarly. First, Gen 3:15 promised that the
seed of the woman would strive with but eventually crush the serpent. While it was singularly
“he” who would crush the serpent’s head (obviously Christ), we find later that Satan’s crushing
also involves the feet of believers as well (Rom 16:20). The struggle between Christ and Satan is
shown through the plural offspring of each throughout the ages, as seen as early as the struggle
between Abel and Cain in Gen 4 (cf. 1 John 3:9–10, 12). So, while Christ is the singular
Offspring who crushes Satan in the end, so also all the offspring of the woman who are in Him
will enjoy victory over Satan as well. Offspring can refer to both Christ and many offspring.
Second, 2 Sam 7:12–13 promised to David that his offspring would have his kingdom
established and that the throne would be established forever. While some of David’s offspring
were kings who saw their thrones established in part, the greatest Offspring of David is
obviously Christ who will come again and rule forever. Again, offspring here refers ultimately to
Christ and other offspring before Him.
5. Galatians 3:1-22 - Redeemed From the Curse of the Law
How could anyone believe it? How could the people taught by Paul himself go so quickly astray
into false doctrines? Paul, who had seen many things in his ministry, was flabbergasted. He was
astonished that the Christians in Galatia were attracted to a “gospel” that heaped extra
requirements on them.
Some people were saying that everyone needed to keep the laws of Moses. Paul wrote a strongly
worded letter to stop this nonsense! In chapter 3 Paul explains that Christ died toDreleaseDus from
these rules.
By law, or by the Spirit?
InDGalatians 3:1-5, Paul points out that the experience of the Galatians should have made it
obvious — they received the Spirit by faith, not through the law.
Paul expresses his surprise: “O foolish Galatians! Who has bewitched you? It was before your
eyes that Jesus Christ was publicly portrayed as crucified” (Gal. 3:1, ESV). We might say, Who
has pulled the wool over your eyes?
Here’s the starting point for understanding the gospel, Paul says: Jesus Christ has been crucified.
That is the foundation on which we build. Paul had made it abundantly clear that Jesus died on a
cross; he would have also explained that this ignominious death had a purpose: Jesus died to save
us. Salvation comes from him, not from anything we do. His crucifixion changes everything, as
Paul will explain.
A few questions should make it clear. “Let me ask you only this: Did you receive the Spirit by
works of the law or by hearing with faith?” (Gal 3:2). The answer was obvious: They received
the Spirit by faith, by accepting what they heard. This is another foundational point.
Paul was astonished that the Galatians did not see the logical consequences of their experience
with the Spirit. The Spirit was the promise of eternal life, and they already had the promise, so
why would they think that more requirements might be necessary?
“Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?” (v.
3). The Spirit was given by grace, not law, so what did they hope to achieve by observing laws,
such as circumcision of the flesh? It just didn’t make sense!
The Galatian Christians were apparently being taught that they needed to add the Law to their
faith. False teachers were saying that they needed to progress further in the faith by observing the
Torah. They were teaching circumcision and the entire Law of Moses (Gal. 5:2-3;DActs 15:5).
Paul says this is a ridiculous idea — if a person is given the Holy Spirit on the basis of faith,
without deserving this gift, then Christianity is based on faith, and there is no place for works as
far as salvation is concerned. (Paul will later comment on how Christians should behave in
response to Christ’s work, but here he makes it clear that salvation is on the foundation of faith
in what Christ has done.) Our goal cannot be attained by human effort, and that is why Jesus died
on the cross. Whatever work had to be done, he did on the cross.
The Galatians had been persecuted for their faith, so Paul asks, “Did you suffer so many things
in vain—if indeed it was in vain?” (Gal. 3:4)
Paul asks, “Does he who supplies the Spirit to you and works miracles among you do so by
works of the law, or by hearing with faith?” (Gal. 3:5). The Galatians had already seen enough
evidence: miracles in their midst. And God had done this on the basis of faith, not of works of
the Law. The Galatians had been doing great without the law, so why would they now entertain
the idea that they needed to start keeping the law?
Evidence from Scripture
Paul’s opponents were apparently saying that Scripture required people to observe the law in
order to be counted as righteous (see, for example,DDeut. 6:25). They would have cited the
example of Abraham, since Jews traced the promise of salvation back to him, and traced the
requirement of circumcision back to him, as well.
Paul accepts the challenge and notes that the Torah actually supports salvation by faith. “Just as
Abraham ‘believed God, and it was counted to him as righteousness’?” (Gal. 3:6, quotingDGen.
15:16). His faith was counted as righteousness, without any mention of the law.
Paul agrees that people need to be part of Abraham’s family, but he says that the law is not part
of the deal: “Know then that it is those of faith who are the sons of Abraham” (Gal. 3:7). Even in
the Old Testament, a right relationship with God came through faith. God counted Abraham as
acceptable because he believed, not because of his obedience. God will accept everyone who
believes, because they are like Abraham in this significant respect.
Can non-Jewish people really have a relationship with God on that kind of basis? Yes, says Paul,
and he again quotes the Torah: “And the Scripture, foreseeing that God would justify the
Gentiles by faith, preached the gospel beforehand to Abraham, saying, ‘In you shall all the
nations be blessed’” (Gal 3:8, quotingDGen. 12:3).
The Torah says that non-Jews will be blessed through Abraham — and that blessing is by faith,
not by the Law. Abraham did not need to be given the Law of Moses in order to receive the
promise, and his spiritual followers do not need it, either. They are given the blessing even while
they are Gentiles, that is, while they are uncircumcised.
Paul concludes: “So then, those who are of faith are blessed along with Abraham, the man of
faith”D(Gal. 3:9). We are blessed in the same way Abraham was: by faith. God’s blessing is by
faith.
The curse of the law
Faith is one basis for being declared righteous. Is the law another? Pauls’ answer is an
unequivocal “No!” The Law brings penalties, not blessing. “For all who rely on works of the law
are under a curse; for it is written, ‘Cursed be everyone who does not abide by all things written
in the Book of the Law, and do them’” (Gal. 3:10, quotingDDeut. 27:26).
The Law is not a way to earn favor with God. It functions in the reverse way, since we all fall
short of its demands. If the law is our standard, we are under the threat of a curse. The law can
point out where we failed, but it cannot pronounce us righteous; that was not its purpose. If we
think we have to observe the Torah, if we want to be under the Law, we will be under its
condemnation.
Paul concludes, “Now it is evident that no one is justified before God by the law, for ‘The
righteous shall live by faith’” (Gal. 3:11, quotingDHab. 2:4). The Old Testament prophet
connected righteousness with faith, not with law.
These two approaches are contradictory: “But the law is not of faith, rather ‘The one who does
them shall live by them’” (Gal. 3:12, quotingDLev. 18:5). The problem, Paul implies, is that no
one “does them” well enough.
Righteous people should live by faith, but the Law is based on performance. The law emphasizes
human effort and external behavior, but salvation is given by grace through faith in what Jesus
has done.
Law-keeping cannot earn us God’s favor. If we look to it, it can bring only a curse, since we all
fall short. But even in the curse, there is good news — God has provided a solution to our
dilemma. It is in the crucifixion of Christ:
“Christ redeemed us from the curse of the law by becoming a curse for us—for it is written,
‘Cursed is everyone who is hanged on a tree’”D(Gal. 3:13, quotingDDeut. 21:23).
Christ, by becoming human, became our representative. On behalf of all humanity, he
experienced the penalty prescribed by the law — its curse — death. He let the law do its worst
on him, but it was on our behalf. We are rescued because our representative suffered the
consequences of our failure. The law has no further claim on us.
Paul is using several lines of reasoning to show that Christians are not under the authority of the
Law of Moses; we are not obligated to obey it. Not only is the law ineffective, bringing a curse
rather than a blessing, Jesus has also paid its worst penalty, and that counts for all humanity.
Jesus’ crucifixion gives Paul the basis for saying that Christians are not under the Law.
Why did Christ do this? “So that in Christ Jesus the blessing of Abraham might come to the
Gentiles, so that we might receive the promised Spirit through faith” (v. 14). The blessing is by
faith as opposed to the Law. Christ removed humanity from the domain of law so that salvation
would be given to Gentiles (as well as Jews) through Christ. By faith, we receive the Spirit, the
guarantee of eternal life.
The law was temporary
Paul now explains with “a human example”—that of a contract: “Even with a man-made
covenant, no one annuls it or adds to it once it has been ratified” (Gal 3:15).
In Greek, a human “covenant” may refer to a business contract, or to a “last will and testament.”
Once a contract has been made, neither party can change it without permission from the other. Or
for a will, no one (except for the person who made it, it goes without saying) can make any
changes.
Paul then compares that to the covenant God made with Abraham, which includes being
accounted righteous by faith. Paul writes, “Now the promises were made to Abraham and to his
offspring. It does not say, ‘And to offsprings,’ referring to many, but referring to one, ‘And to
your offspring,’ who is Christ” (Gal. 3:16, quotingDGen. 12:7).
Paul knows that “offspring” [literally, “seed”] is a collective word including many people (Gal.
3:29), but here he points out that the singular meaning fits well with a promise focused on one
person, Christ. This scripture finds its fulfillment most perfectly in one particular Offspring:
Jesus Christ. It is through him that Gentiles can become part of Abraham’s descendants (Gal.
3:29).
In verse 17, Paul compares that to the covenant God made with Abraham: “This is what I mean:
the law, which came 430 years afterward, does not annul a covenant previously ratified by God,
so as to make the promise void.” What “law” is Paul talking about? The law given 430 years
after Abraham — the Law of Moses.
God would be going back on his word if he originally gave an unconditional promise, and then
later started adding conditions. Just as a human covenant cannot be changed, God’s promise
cannot be changed, either. The law of Moses cannot impose requirements that take away the
promise of salvation. The laws that came through Moses cannot change the fact that God accepts
people as righteous on the basis of faith, not by human efforts.
Paul reasons: “For if the inheritance comes by the law, it no longer comes by promise; but God
gave it to Abraham by a promise” (v. 18). Law and grace are contradictory. Salvation is either by
laws and works, or by faith and gift. Paul does not try to combine the two — he is saying they
cannot be combined. God gave the promise to Abraham as a gift, which means that it does not
come by the law.
Purpose of the Law
Paul has made three points:
1. Justification is by faith,
2. The law cannot declare us righteous.
3. The law is contrary to God’s promise.
So the obvious question is: “Why then the law?” And Paul answers, “It was added because of
transgressions, until the offspring should come to whom the promise had been made” (Gal.
3:19). Were laws added because the people were already breaking them? Or were they added so
that people could see more clearly that they were sinners? Either way, the Law of Moses was
added for only a certain length of time — until Christ came.
The law showed, for one thing, that people would continue to sin even after a written law was
given. The law made it obvious that humans are incapable of attaining righteousness on their
own, and that righteousness can come only as a gift. The Law accomplished its purpose, and is
now obsolete.
The law, Paul says, “was put in place through angels by an intermediary. Now an intermediary
implies more than one, but God is one” (Gal. 3:19-20). Jewish tradition said that the law was
given through angels, and the intermediary is apparently Moses, but Paul’s next point about
“one” is obscure. There are three possible explanations:
1. an intermediary implies two parties — in this case, God and the Israelites.
2. an intermediary represents a group, not an individual — in this case, the Israelites.
3. an intermediary implies indirect dealings, and is not as good as dealing directly with God,
as Abraham did (see Richard Longenecker,DGalatiansD[Word Biblical Commentary 41;
Word, 1990], 141). Actually, the verse does not seem necessary for Paul’s logic, and
perhaps we cannot see its significance because we do not know what Paul’s opponents
were saying.
Paul asks, “Is the law then contrary to the promises of God?” And he answers: “Certainly not!
For if a law had been given that could give life, then righteousness would indeed be by the law”
(Gal. 3:21). If the Law of Moses could have given life, then God would have used it to give life.
But that was not its purpose; it was not designed as a means of salvation.
IfDanyDlaw could give life, or make us right with God, then God would have done it that way. But
by its very nature, law cannot give life — it can only condemn. People who think they can
improve their standing with God by keeping the law are misunderstanding its purpose and are
not accepting the biblical evidence that salvation is by faith alone, without human efforts. We
receive the Spirit by faith and are counted righteous by faith; keeping the laws of Moses cannot
contribute in any way to our salvation.
So what was the result of the law? “The Scripture imprisoned everything under sin…” Everyone
falls short of what the law requires. The law made it clear that humanity needs a Savior.
What was the purpose of doing that? “So that the promise by faith in Jesus Christ might be given
to those who believe” (Gal. 3:22).
Instead of giving life, the Law brings penalties. The diagnosis is that everyone sins and falls
short of what the law requires. Consequently, the promise of salvation can come only through
God’s grace. God himself provides the solution: salvation is given (by grace) to those who
believe the gospel of the crucified Messiah.
Things to think about
In what ways have I experienced the Spirit? (Gal. 3:5)
Why would anyoneDwantDto rely on the law? (Gal. 3:10)
In what way did Jesus become a curse? (Gal. 3:13)
Did the covenant with Abraham have any conditions? (Gal. 3:18)
Should we add some laws “because of transgressions” today? (Gal. 3:19) Do laws cause
more transgressions, or fewer?
