Galatians 3:10-14 – The Redeeming Gospel

© Eric M Schumacher – Preached December 12, 2010 at Northbrook Baptist Church, Cedar Rapids, Iowa

Audio available here.

If you’ve had the news on the past few weeks, you’ve probably heard the name Julian Assange, the founder of WikiLeaks. He’s in the news most recently for releasing confidential diplomatic cables from U.S. embassies.

That got me thinking—What if WikiLeaks could publish our thoughts for the world to read? What if we could hear this morning the thoughts that passed through your head this morning, as you thought about coming to church or since you’ve been here, or the thoughts you had about your family, friends, and co-workers this week?

Several years ago, Andree Seu wrote a column, "Seventeen Minutes," for WORLD magazine that struck me as particularly insightful (one which, ironically, I saw used as an illustration for this passage) :

These are the thoughts of a woman driving home from the Stop ‘N Shop on an ordinary day.

She conjures three comebacks she could’ve hurled at Ellen if she had not been caught off guard.

She spots the baby shower invitation on the dashboard and schemes a way to be out of town that weekend—then thinks better of it because she has a favor to ask the sender at a later date.

She sizes up a woman standing at the bus stop—and judges her.

She stews over a comment her brother made behind her back, and crafts a letter telling him off—and sounding righteous in the process.

She reviews the morning’s argument with her husband, and plans the evening installment.

She imagines how life would have been if she had married X (a well-worn furrow, this).

She magnanimously lets a car merge into traffic, and then is ticked off when she doesn’t get her wave.

She resolves to eat less chocolate starting today—well, tomorrow.

She replays memory tapes going back to the ‘60s, trying to change the endings.

Somebody rides up the road shoulder and budges to the head of a traffic jam, and she hates the driver with a perfect hatred.

She passes the house of the contractor who defrauded her and fantasizes blowing it to smithereens.

She passes Audrey working in her garden and waves—but thinks, “If Audrey has chronic fatigue syndrome, I’m a flying Wallenda.”

She glares at a driver who runs a red light in front of her, forgetting that she did the same about a mile ago.

She checks her slightly crooked nose compulsively in the rearview mirror, and reassures herself it isn’t too bad.

An inner voice tells her to turn off the radio and pray, but she decides that’s the voice of legalism.

She brainstorms talking points for her upcoming woman’s Bible study lecture on “Ephesians” and considers how she can improve it—and make it better than Alice’s talk of last week.

She is angry at God because here she is a Christian and broke, while her good-for-nothing heathen of a brother is rolling in dough.

She thinks how much better her life would be if she were beautiful, and fantasizes all the bungee-jumping, maggot pizza–eating “fear factor” stunts she’d be willing to subject herself to to look like Gwyneth Paltrow.

She wonders how her parents will divvy up the inheritance—and how long she has to wait.

She rehearses two good reasons why her sister and not she should take care of the folks when they’re too old. She thinks about her childhood and counts the ways her parents have screwed up her life.

The Johnsons drive by, and she recalls all the meals she made for them 10 years ago when Lydia had toxemia during pregnancy, and bets they don’t even remember. Hmm, did they even send a thank-you card?

The word treachery flashes through her mind (Mr. Beaver’s succinct epithet for Edmund in The Lion, the Witch, and the Wardrobe) but leaves no footprints.

An SUV cuts her off, and she decides to punish it by tailgating.

Her heart smites her for this. So she determines to try harder to live righteously from now on. Who knows, God may reward her in some amazing way: Her husband may give her grounds for divorce, and God will lead her to the arms of Mr. Right.

She tries to pray but doesn’t get past “Our Father.”

There are lots of other people that the woman does not think of while driving home with groceries, people who are not important to her social status, or just not interesting.

She doesn’t think about AIDS-ravaged Africa, she doesn’t think about the death sentence dangling over millions in Sudan, she doesn’t think about missionaries, she doesn’t think about martyrs in Kim Jong-il’s prisons, she doesn’t think about ways she could encourage her children.

She pulls into her driveway. Total driving time: 17 minutes.

And if you were to ask the lady, as she rustles parcels from the car, what she has been thinking about on the drive from town, she would say, “Oh, nothing in particular.” And she would not be lying.

Imagine believing that we don’t need a Savior.

If we’re honest, we must admit that reflects us well! Imagine thinking that could live for a second by the law! Imagine thinking that we could live for even a minute on the basis of our works! Imagine going even an hour without being aware that we are sinners! Imagine, indeed, believing that we don’t need a Savior!

Summary

Our passage this morning reminds us again that life and blessing come only by believing the Gospel—not by our own righteousness.

The argument is quite easy to follow. In verses 10-12, Paul makes three consecutive arguments to prove that seeking justification by the law is futile, each supported by an Old Testament Scripture.

Verse 13 offers the solution—we are redeemed from the curse by Christ.

Verse 14 shows us the result of Christ’s work: the blessing of Abraham is received through faith.

3:10 – Argument #1

Paul’s first argument is this: Everyone who seeks to be declared righteous before God by doing what the law demands is under the curse of the law because God requires perfect obedience.

He writes, “For as many as are of works of law are under a curse.” Paul begins with the word “for” because he is giving a reason for why the blessing goes to those who share Abraham’s faith and not to those who seek it through obedience to the Law. He does this by two contrasts between verses 9 and 10.

First, he contrasts “parties.” In verse 9, Paul spoke of “those who are of faith” Now, in verse 10, we have, literally, “as many as are of works of law.” One is “of faith;” the other is “of works of law.”

“Faith” refers to trust in God, believing his promise. The Galatians had been taught by Paul that they would be declared righteous by God through faith in Jesus Christ.

“Works of law” does not refer to sin (what the Law produces) or to legalism, ethnic boundary markers, or merely the civil and ceremonial aspects of the law. “Works of the law” refers to everything that the Law of Moses, the covenant made at Sinai, actually requires and commands.

Second, he contrasts the result. In verse 9, those who are of faith “are blessed.” In verse 10, those who are of works of the law are “under a curse.”

“Blessed” refers to God crediting righteousness to a person by faith. Therefore they receive the promise of life and relationship with God.

“A curse” refers to being declared condemned by God, and therefore receiving the due penalty, which is death.

So, those who seek to be declared righteous by God by faith receive the blessing. And those who seek to be declared righteous by God through doing what the Law commands are cursed.

Deuteronomy 27:26

Why is that so? Because God requires perfect obedience.

Paul’s evidence is Deuteronomy 27:26. “for it is written, ‘Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.’”

Notice who is cursed here: “Anyone.” That is the repeated refrain throughout the list, “cursed be anyone.” There is no mention of a corporate curse (as some argue this is about). This is about individuals—anyone.

Notice what is condemned here: The law did not curse legalism, ethnocentrism, or the desire to try and keep the whole law. Failure to keep the whole law is condemned.

The emphasis is on doing the whole law. They were required to “abide by all things written in the Book of the Law.” And the way that they were to keep the law was by doing it—“to do them.”

Conclusion: The Law requires absolute perfection. If a person failed to do even the slightest thing commanded by the Law, then they were cursed.

God Requires Perfection

This is nothing new. God has always required perfection from his people, even before the Law came. Adam and Eve were kicked out of the Garden of Eden for one sin, even though they may have obeyed God in 99% of their existence!

The Law of Moses is not like a set of railroad tracks to guide our progress in holiness, which still function after pulling out the civil and ceremonial ties.

The Law of Moses is like a garment of one strand; you cannot pull out one piece without the whole thing unraveling. If you fail at one point, you fail at the whole.

One infraction of the Law brings the curse. In the New Testament, James (2:10) tell us, “For whoever keeps the whole law but fails in one point has become accountable for all of it.” You can be perfect in all the Law, but if you fail at one point, you’ve transgressed the entirety of the Law!

Paul argues similarly in Galatians 5:3, “I testify again to every man who accepts circumcision that he is obligated to keep the whole law.” If you say that one portion of the Mosaic Covenant is in effect (as the Mosaic Covenant) and decide to keep it on one issue (such as circumcision), then you are under obligation to keep the whole thing as it was written—and you are cursed if you do not.

Implied Proposition

The argument is: Everyone who is “of works of law” is under a curse because the law demands perfection.

There is obviously an unspoken portion of the argument: No one keeps the Law perfectly. Paul does not need to state it explicitly, because it is not controversial. The Old Testament admits as much (1 Kings 8:46; Ps 53:2-3; Prov 7:20). Ecclesiastes 7:20 says, “Surely there is not a righteous man on earth who does good and never sins.”

And this is the argument of the New Testament too:

Romans 3:23 all have sinned and fall short of the glory of God
James 3:2 For we all stumble in many ways.

Summary: Everyone who seeks to be right before God by keeping the Law is cursed, because God requires perfect obedience (and no one is perfect).

Application [notes]:

Meditate on the fact that perfect obedience is required to receive the Lord’s blessing; otherwise, one receives the curse. Do you keep the standards you know to be righteous?

3:11 – Argument #2

Paul’s second argument is the counterpart to the first: No one is ever declared righteous by God by means of the law because those who are righteous live by faith.

First, notice that Paul says, “Now it is evident.” In other words, this is a clear truth, obvious to anyone who studies the Scriptures. Notice that Paul says, “Now it is evident.” In other words, this is a clear truth, obvious to anyone who studies the Scriptures. If all those who are “of works of the law” are under a curse, it follows naturally and is quite obvious that “no one is justified before God by the law.”

So, no one is ever declared righteous by God by means of the law.

Why not? Because those who are righteous live by faith.

The word “for” marks Paul’s reason. And, again, Paul defends his point by quoting Scripture, Habakkuk 2:4, which says, “the righteous shall live by his faith.”

“By faith” refers to the means by which one comes to have life—“by faith,” and not by works of the law.

“Shall live.” “Live” here in the second part of the verse is the counterpart to “justified” in the first part of the verse. (Paul understands that “life” pointed forward to ultimate life with God.)

Therefore, the way that one is declared to be righteous and given the blessing of Abraham is by faith.

Does Paul Distort Habakkuk?

Some have questioned Paul’s interpretation and accuse him of taking this verse (and the others) out of context to suit his theological agenda. But, once again, with a close examination of the Old Testament context, we see Paul’s brilliant, consistent and correct interpretation.

The story of Habakkuk goes as follows.

Habakkuk 1 – The Prophet complains: “How long will the Lord allow sin to go unpunished and delay justice?”

The Lord answers: “I’m bringing Babylon to punish Israel.”

Habakkuk complains: “Babylon! How can you use them? They’re worse than us!”

Habakkuk 2 – The Lord replies: “I will punish Babylon at a later date and give salvation to my people.”

And so, the time of judgment becomes a test for the Lord’s people. Will they trust and believe the Lord’s promises of future judgment on and deliverance from their enemies?

Therefore, the Lord says in Habakkuk 2:4: “The righteous shall live by his faith.” The day of judgment and salvation is coming. Even though his people go through tribulation, they trust the Lord’s promise, and they live. They are the righteous.

In Habakkuk 3, the book finishes with the prophet being a model of what God’s true people are like. Habakkuk recounts what he has heard of the Lord’s salvation in the past. And then he prays:

Habakkuk 3:16-19 I hear, and my body trembles; my lips quiver at the sound; rottenness enters into my bones; my legs tremble beneath me. Yet I will quietly wait for the day of trouble to come upon people who invade us. Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the LORD; I will take joy in the God of my salvation. GOD, the Lord, is my strength; he makes my feet like the deer's; he makes me tread on my high places.

Habakkuk knows that he must live through “the day of trouble.” He knows that there will be famine. Nevertheless, despite the present circumstances, he believes and receives by faith the Lord’s promise of future salvation.

Habakkuk is just like Abraham. The Lord declares a promise to him and he believes, even though the circumstances point to the opposite.

This is just like the Gospel. We are unrighteous. We are sinners. We have all failed to be perfectly obedient. We deserve the curse. We deserve the wrath of God. Yet, despite the evidence, we trust God’s promise of justification, righteousness, through faith in his Son Jesus Christ. And by faith, we are counted righteous and live.

Summary: And so Paul, brilliantly, in one sentence, summarizes the message of the whole book of Habakkuk. It is obvious the no one is justified before God by the law, because God himself says, “The righteous shall live by faith.”

Paul has not (yet) told us how this is—only that this is what the Judge says he does.

3:12 – Argument #3

Argument #1 said that the Law requires one to do it perfectly or be cursed. Argument #2 said that the righteousness live by faith. One means calls for doing, the other calls for believing.

This leads us to Paul’s third argument: the law and faith are opposed to each other as means of justification because the law grants life on the basis of doing what it says (and doing is not faith).

Paul writes, “And the law is not of faith.” And then he gives a Scripture proof of this.

Paul quotes Leviticus 18:5. Instead of the law being of faith, the Law says, “The one who does them shall live by them.” The Law promises life to the one who does it. Therefore, if one could do what the law requires, then one could live by it.

But, again, there is an implied proposition: There is no one who can do what the law requires, because the law requires perfection. Since all persons are depraved and sinful, this is not an option. It is not even theoretically possible for a sinful person to be sinless.

Therefore, the law is contrary to faith because the law is based on perfect obedience, which is not of faith and believing. Therefore, to keep the Law now requires perfection (without the benefit of the sacrifices)!

The Crisis

Paul’s three arguments result in a crisis. The Law only gives life to those who do what it requires, and do it perfectly. But, no one does the Law. Therefore, we are all under a curse. Therefore, no one can be right before God by doing what he requires. (And, in the Galatians context, they should therefore not revert to living by the Mosaic Law!)

Applications [Notes - go to audio for fuller treatment]:

We need to know and feel that we are sinners!

We too often believe “total depravity” confessionally, but not experientially.

We need to know and feel the hopelessness of righteousness by works of the law!

Cf. Pharisee (meticulously sorting out and analyzing his sin) vs. tax-collector (be merciful!)

There are only two choices—perfect obedience to the Law or faith.

3:13 – Solution

In verse 13, Paul gives us the solution to the crisis: Christ redeemed believers from the Law’s curse by becoming a curse in his crucifixion. “Christ redeemed us from the curse of the law.”

“Redeemed” reminds us of the Exodus, when Israel was in slavery to Pharaoh in Egypt. We do not need redeemed from a human slave-master or a physical nation. Rather, we are in bondage to sin, death and the devil.

Yes, we are even enslaved by the law, for it is “the curse of the law” from which we need to be redeemed! (Therefore, a return to the law equals nothing less than a return to a “yoke of slavery,” as Paul argues in Galatians 5:1.)

How?

How did Jesus save us from the curse of the law?  Paul answers, “by becoming a curse for us.”

Paul defends this by quoting Scripture, “for it is written, ‘Cursed is everyone who is hanged on a tree.” That comes from Deuteronomy 21:22-23:

And if a man has committed a crime punishable by death and he is put to death, and you hang him on a tree, his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is cursed by God.

Simply being “hanged on a tree” did not make a man cursed. Rather, it was a way of showing that someone was cursed.

The context is that of the death sentence. If someone was executed under the law, then his body was to be put on public display by hanging it on a tree (or on a wooden pole). This was a public display of what happens to those who violate the law.

Paul goes out of his way to call the cross a “tree,” and to show that in the crucifixion, Jesus was a cursed man.

This, of course, was one of the biggest stumbling blocks to a Jew coming to believe in Jesus as the Messiah. He was cursed!!! Surely, the Lord would not allow his Messiah to be hung on a tree. But, he was.

Substitute

Notice the words, “for us.” Who is the “us” in this verse? It is not Jews. Paul is referring to himself and the Galatians—to believers. (From this point on in the Gospel, Paul uses the first person (“we,” “us”) to refer to believers, whether Gentile or Jew.)

Paul wants his readers to understand is the concept of substitution. The Messiah, Jesus, was cursed. He was hung on a tree. But, he was taking the curse that we deserved for our sin. This is what the prophet Isaiah meant, when he wrote of the Messiah:

Isaiah 53:6 All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all.

This is what Paul means when he writes:

2 Corinthians 5:21 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.

Every sin we ever committed was charged to his account.

The curse that we deserved was declared over him. The wrath that was ours fell on him. The death that we should die was endured by him.

This is the foundation of justification by faith alone. Justification is God’s declaration of righteousness over sinners who believe in Jesus Christ. God declares believers to be righteous and reckons (imputes, credits) righteousness to their account.

In the cross, the Lord declared Jesus to be condemned, just as he declares unrighteous believers to be righteous. In the cross, the Father imputed our sin to Jesus, just as in justification he imputes Christ’s righteousness to us.

This, the substitutionary, vicarious, atoning, cursed death of Jesus the Messiah by crucifixion, is the only means by which the curse of the law can be satisfied and the sinner live. The only other option is for the sinner to bear it himself, in hell.

This is why it is so utterly foolish of the Galatians to think that they can live by any other means than by faith in the Son of God, who loved us and gave himself for us.

3:14 – Purpose: Christ removed the curse, so that Abraham’s blessing (the promised Spirit) would be enjoyed by all believers.

And what was the purpose for which Jesus redeemed us from the curse of the law? It was “so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.”

What was the blessing of Abraham in Genesis 12:3? We saw last week that it was justification by faith.

That blessing is further defined as, “the promise of the Spirit.” This is right, for Abraham was promised fellowship and friendship with God. The Lord promised Abraham that he would be with him (Gen 15:1; 26:3). And the Lord was with Abraham’s offspring, traveling with them in a pillar of cloud and fire, in the Tabernacle, and finally dwelling in their midst in the Temple. Ultimately, Abraham’s blessing would come through God giving his spirit (Isaiah 44:3; Joel 2:28; Ezekiel 11:18-19; 36:26-28).

But now, the fullness of that promise is seen in “the promise of the Spirit.” God truly is with the sons of Abraham, with those who are of faith, for the Spirit of God indwells them and is with them always.

And, how does that promise come? “By faith”—by faith in the Messiah, Jesus, who bore the curse in his body, so that all those who believe in him could bear the blessing in theirs.

Therefore—since the Galatian believers have the Spirit of God by faith in Jesus, they have Abraham’s blessing and are sons of Abraham, and do not need to submit to circumcision and the law of Moses.

Applications [Notes - go to audio for fuller treatment]:

The cross must be held central.

We must live by the Gospel alone.

We should preach the Gospel to ourselves everyday.

We must boast in the cross alone.

We must rest in the cross alone.

We must rejoice in the cross alone.

Joy to the World!
No more let sins and sorrows grow,
Nor thorns infest the ground;
He comes to make His blessings flow
Far as the curse is found.