“…The law is not of faith…” (Gal. 3:12 KJV); “…the law does not rest on faith…” (RSV as all quotes). Paul here appears to suggest that “justification by faith” was not operative under the law of Moses. When he continues, “for he who does them shall live by them,” he further appears to imply that “justification by works” was in effect instead.
If this were Paul’s intent, it would present fundamental problems:
- It contradicts the clear message of the Lord Jesus, “Woe to you…for you.. .have neglected the weightier matters of the law, justice and mercy and faith…” (Matt. 23:22). This establishes, beyond doubt, that mercy and faith were integral elements of the law of Moses. They were not held in suspension for centuries; they were always operative.
- It contradicts the teachings of Romans and Deuteronomy reviewed in articles #7 and #8 (“Tidings” 8/91 & 9/ 91). Paul does not teach one truth to the Romans and another to the Galatians. Moses’ message in Leviticus cannot conflict with that in Deuteronomy. It is, therefore, essential that the reasoning in Galatians be understood in a way that is in harmony with these other scriptures.
Two laws in one
Article #6 (“Tidings” 7/91) demonstrated that the eternal law of the LORD is revealed in two primary, complementary aspects, reflecting “the kindness and severity of God” (Rom. 11:22), as proclaimed in Ex. 34:6,7 and summarized in many scriptures, e.g. “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). Here are two principles, each a law in itself, as well as one element of the whole law of the LORD.
The obviously predominant emphasis of the law of Moses was upon God’s severity toward sin, “the law of sin and death” (Rom. 8:2). Man’s unavoidable sinfulness was exposed daily through numerous commandments, statutes and ordinances. To the thoughtful Israelite, the conclusion was inescapable that he was a sinner who deserved to die. The perceptive servant of the LORD would also recognize, with humble gratitude, the law’s tokens of divine kindness, forgiveness and hope, all evidence of God’s grace.
The law rejected or distorted
The majority, however, would make a fatal error. Many would defiantly turn their backs on the divine requirements and worship self and idols; others would worship themselves through a self-serving perversion of the law’s teaching. These considered themselves good enough to achieve righteousness by what they would do. Hence, the meticulous tithing of “mint, dill and cummin” by the conspicuously self-righteous (Matt. 23:23). It is primarily to this class of people in the ecclesia that Galatians is addressed.
Paul’s references to “the law” are weighted accordingly: his predominant usage of the term refers to that aspect of the Mosaic revelation portraying “the law of sin and death” and to the widespread, but erroneous, concept of this law as a challenge to the individual to justify himself.
The objective of Galatians
This epistle is written primarily to counter this false doctrine, that man could be justified by works. The emphatic message is, “…a man is not justified by works of the law but through faith in Jesus Christ…because by works of the law shall no one be justified” (Gal. 2:16). This theme qualifies other general statements about the law, e.g. “…for if justification were through the law, then Christ died to no purpose” (2:21). Similarly, “…no man is justified before God by the law…” (3:11) is to be understood in terms of the preceding verse, “For all who rely on works of the law are under a curse…”
It is in this sense that “…the law does not rest on faith…” (3:12). It did not in the minds of those who sought “to establish their own righteousness” rather than submitting to God’s. Such people “did not succeed in fulfilling that law. Why? Because they did not pursue it through faith, but as if it were based on works (Rom. 10:3; 9:31,32).
Moses and Habakkuk in harmony
It is in this framework that Paul quotes, “He who does them shall live by them.” He is quoting the common, twisted emphasis given to some words of Moses. It is a perversion of his message, reflecting the boastful spirit of those who glorify the virtue of what they do. It is totally devoid of the humble spirit of Moses’ exhortation of Lev. 18:1-5, reviewed in article #8. Rather than serving the gods of the nations, they should serve the LORD, “…by doing which a man shall live.”
The true intent of this phrase is echoed by Habakkuk, writing under the law and understanding its full scope, he reflected grace as well as law, “He who through faith is righteous shall live (Gal. 3:11; Hab. 2:4).
The whole law?
In Galatians, we find another example of one major aspect of the law being referred to as if it were the entire
law: “For the whole law is fulfilled in one word, You shall love your neighbor as yourself” (5:14). Earlier, “the law of sin and death” is identified as “the law,” while it is, in the broader sense, one part of the whole. Now, all the instructions regarding inter-personal relations are summarized in one all-encompassing directive. Within this limited perspective, this is “the whole law.” In a fuller sense, it is a part of the whole, flowing from the primary requirement to “love the LORD your God with all your heart…” (Deut. 4:4).
The law of love
Which law is fulfilled in this one word, “you shall love your neighbor as yourself”? As Paul is quoting Lev. 19:18, he is surely referring to the law of Moses.
In the immediate context, he urges the brethren, “…through love be servants of one another” (Gal. 5:13). He develops this theme further in the early verses of the next chapter, “Bear one another’s burdens and so fulfill the law of Christ” (6:2).
It should come as no surprise that the basic requirements of the law of Moses and the law of Christ are identical. Both originate with the LORD.
The whole law
This epistle includes a powerful summary of the whole law, with its dual aspects: “…whatever a man sows, that he will also reap. For he who sows to his own flesh will from the flesh reap corruption; but he who sows to the Spirit will from the Spirit reap eternal life (Gal. 6:7,8).
Furthermore, the apostle’s greeting invokes “grace…and peace” upon his readers (1:3). Does this blessing originate in the New Testament? Far from it! It is a conscious echo of key elements of the blessing pronounced by the priest under the law: “The LORD bless you and keep you: The LORD…be gracious to you; the LORD… give you peace” (Num. 6:24-26).
This was related to Ex. 34:6,7 by the following statement: “So shall they put my name upon the people of Israel…” Of the two aspects of His name, of His eternal law, God yearned to shower His grace upon His people.
Through succeeding generations, from Moses to Christ, “…the good news came…to them; but the message…did not benefit them, because it did not meet with faith in the hearers” (Heb. 4:2). The proud majority preferred their own works to God’s. They sought vindication by law. They exalted the flesh. They were blinded to their own guilt that the law exposed. Spurning divine kindness, they would learn of the severity of the LORD “who will by no means clear the guilty,” visiting their iniquity upon those who would continue to hate Him (Ex. 34:7; 20:5). Grace had offered freedom from sins, with their terrible consequences; law would bind them eternally in bondage (Gal. 4:21-31).
Restored in gentleness
Brethren, “if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness” (Gal. 6:1). Is this an approach unique to the New Covenant? Not at all! Nathan was commissioned to bring to bear upon David’s conscience the weight of law; then to offer the benefit of grace (II Sam. 12).
When Paul quotes the Psalmist, “Blessed are those whose iniquities are forgiven…,” it is to illustrate the eternal principle, “And to one who does not work but trusts him who justifies the ungodly, his faith is reckoned as righteousness” (Rom. 4:5-7; Psa. 32:1).
For Abraham, earlier,” faith came,” by which the Messiah had been glimpsed (Gal. 3:23-29; John 8:56). So, too, with David, who wrote so much of his greater son, his Lord, whom he would worship (e.g. Psa. 110).
He had learned a severe lesson from “the schoolmaster,” “the custodian” (Gal. 3:24). “Against thee, thee only, have I sinned…so that thou art justified in thy sentence…” (Psa. 51:4). “…The law is spiritual; but I am carnal, sold under sin,” as Paul would say later (Rom. 7:14). What then is left but to plead the promise of His grace? “Have mercy on me, 0 God, according to thy steadfast love…” (Psa. 51:1). There was a sacrifice to be offered, the same one as is required of us, “a broken and contrite heart” (Psa. 51:17). By grace, he was granted “a clean heart” (v.10). Sharing the faith of his father, Abraham, he, too, was redeemed through their son, the Messiah.
Faith under the law
“Now faith is the assurance of things hoped for…for by it the men of old received divine approval” (Heb. 11:1,2). David and others living under the law of Moses are among those “well attested by their faith” (v.39). No distinction is made between them and those who died earlier. The basis of personal salvation had not changed.
Faced with the choice between life and death, with consequent good or evil (Deut. 30:15), David chose life. “Plead my cause and redeem me; give me life according to thy promise!” “Great is thy mercy, 0 LORD; give me life according to thy justice” (Psa. 119:154,156). With the Psalmist and the faithful of all ages, we can say, with profound gratitude, “Great peace have those who love thy law; nothing can make them stumble” (Psa. 119:165).
The Origin of the Organic World – Part One