Changing Course
Changing Course
The Cost of Changing Course ()
Introduction
I The Failure of Faith
(3:1)
II The Continuity of Faith
(3:2-5)
The Continuity of Faith
(3:2-5)
(1) How did you receive the Holy Spirit? This rhetorical question pointed to the time of their conversions, when they received the Holy Spirit (cf. 4:6). Thus Paul did not question their salvation but challenged them to consider whether they were saved and received the Spirit by faith or on the basis of works. It was of course by faith, when they heard Paul preach the gospel. As an essentially Gentile church they did not possess the Mosaic Law anyway.
Presupposing the answer that the Galatians became Christians by faith, Paul asked if they were so foolish as to think they could begin the Christian life in one way (by faith) and move on to spiritual maturity in another (by works). This was what the Judaizers promoted (cf. 4:10; 5:2; 6:13), but the means of justification and sanctification were (and are) the same.
III The Father of Faith
(3:6-9)
The Judaizers claimed to have the Old Testament on their side, especially looking to Moses as their teacher. But Paul went centuries farther back and said, Consider Abraham. How was he, the father of Jewish people, justified? The answer was simple and direct. Noting Genesis 15:6, Paul declared, He believed God, and it was credited to him as righteousness. Abraham’s faith in God’s ability to perform what He promised was accepted by God as righteousness and so the patriarch was justified—before he was circumcised (cf. Gen. 17:24). How then could the Judaizers insist that circumcision was essential to being accepted by God?
3:7–8. Striking a tremendous blow at the Judaizers, Paul linked the past with the present and declared that just as Abraham was saved by faith so were those who now claimed to be his children (huioi; lit., “sons”). Abraham and his spiritual descendants, both Jews and Gentiles, have all been declared righteous by faith. Moreover, this conclusion is in harmony with the Scripture which states that all nations will be blessed through Abraham (cf. Gen. 12:3). Thus the justification of uncircumcised Gentiles was anticipated in the universal aspect of the Abrahamic Covenant when God announced the gospel (lit., “the good news”) … to Abraham. It should not be overlooked that Paul referred to Scripture speaking as though God were speaking, so it can rightly be affirmed that what the Bible says, God says. This and similar verses (e.g., John 10:35b; 2 Tim. 3:16; 2 Peter 1:20–21) provide important support for believing in the absolute and total inspiration and authority of Scripture.
3:9. The apostle concluded this phase of his argument by stating that though provision was made for “all nations” (v. 8), only those who have faith receive the blessing of justification. Thus Paul drew a distinction between God’s provision and human appropriation.