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Galatians 3
New Living Translation

The Law and Faith in Christ

3 Oh, foolish Galatians! Who has cast an evil spell on you? For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross. 2 Let me ask you this one question: Did you receive the Holy Spirit by obeying the law of Moses? Of course not! You received the Spirit because you believed the message you heard about Christ. 3 How foolish can you be? After starting your new lives in the Spirit, why are you now trying to become perfect by your own human effort? 4 Have you experienced[a] so much for nothing? Surely it was not in vain, was it?

5 I ask you again, does God give you the Holy Spirit and work miracles among you because you obey the law? Of course not! It is because you believe the message you heard about Christ.

6 In the same way, “Abraham believed God, and God counted him as righteous because of his faith.”[b] 7 The real children of Abraham, then, are those who put their faith in God.

8 What’s more, the Scriptures looked forward to this time when God would make the Gentiles right in his sight because of their faith. God proclaimed this good news to Abraham long ago when he said, “All nations will be blessed through you.”[c] 9 So all who put their faith in Christ share the same blessing Abraham received because of his faith.

10 But those who depend on the law to make them right with God are under his curse, for the Scriptures say, “Cursed is everyone who does not observe and obey all the commands that are written in God’s Book of the Law.”[d] 11 So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, “It is through faith that a righteous person has life.”[e] 12 This way of faith is very different from the way of law, which says, “It is through obeying the law that a person has life.”[f]

13 But Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, “Cursed is everyone who is hung on a tree.”[g] 14 Through Christ Jesus, God has blessed the Gentiles with the same blessing he promised to Abraham, so that we who are believers might receive the promised[h] Holy Spirit through faith.

The Law and God’s Promise

15 Dear brothers and sisters,[i] here’s an example from everyday life. Just as no one can set aside or amend an irrevocable agreement, so it is in this case. 16 God gave the promises to Abraham and his child.[j] And notice that the Scripture doesn’t say “to his children,[k]” as if it meant many descendants. Rather, it says “to his child”—and that, of course, means Christ. 17 This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise. 18 For if the inheritance could be received by keeping the law, then it would not be the result of accepting God’s promise. But God graciously gave it to Abraham as a promise.

19 Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised. God gave his law through angels to Moses, who was the mediator between God and the people. 20 Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham.

21 Is there a conflict, then, between God’s law and God’s promises?[l] Absolutely not! If the law could give us new life, we could be made right with God by obeying it. 22 But the Scriptures declare that we are all prisoners of sin, so we receive God’s promise of freedom only by believing in Jesus Christ.

God’s Children through Faith

23 Before the way of faith in Christ was available to us, we were placed under guard by the law. We were kept in protective custody, so to speak, until the way of faith was revealed.

24 Let me put it another way. The law was our guardian until Christ came; it protected us until we could be made right with God through faith. 25 And now that the way of faith has come, we no longer need the law as our guardian.

26 For you are all children[m] of God through faith in Christ Jesus. 27 And all who have been united with Christ in baptism have put on Christ, like putting on new clothes.[n] 28 There is no longer Jew or Gentile,[o] slave or free, male and female. For you are all one in Christ Jesus. 29 And now that you belong to Christ, you are the true children[p] of Abraham. You are his heirs, and God’s promise to Abraham belongs to you.

Footnotes

  1. 3:4 Or Have you suffered.
  2. 3:6 Gen 15:6.
  3. 3:8 Gen 12:3; 18:18; 22:18.
  4. 3:10 Deut 27:26.
  5. 3:11 Hab 2:4.
  6. 3:12 Lev 18:5.
  7. 3:13 Deut 21:23 (Greek version).
  8. 3:14 Some manuscripts read the blessing of the.
  9. 3:15 Greek Brothers.
  10. 3:16a Greek seed; also in 3:16c, 19. See notes on Gen 12:7 and 13:15.
  11. 3:16b Greek seeds.
  12. 3:21 Some manuscripts read and the promises?
  13. 3:26 Greek sons.
  14. 3:27 Greek have put on Christ.
  15. 3:28 Greek Jew or Greek.
  16. 3:29 Greek seed.
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Galatians 3
New American Bible (Revised Edition)

IV. Faith and Liberty

Chapter 3

Justification by Faith.[a] 1 O stupid[b] Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?(A) 2 I want to learn only this from you:(B) did you receive the Spirit from works of the law, or from faith in what you heard?[c] 3 Are you so stupid?(C) After beginning with the Spirit, are you now ending with the flesh?[d] 4 Did you experience so many things[e] in vain?—if indeed it was in vain. 5 Does, then, the one who supplies the Spirit to you and works mighty deeds among you do so from works of the law or from faith in what you heard?(D) 6 Thus Abraham “believed God,(E) and it was credited to him as righteousness.”[f]

7 [g]Realize then that it is those who have faith who are children of Abraham.(F) 8 Scripture, which saw in advance that God would justify the Gentiles by faith, foretold the good news to Abraham, saying, “Through you shall all the nations be blessed.”(G) 9 Consequently, those who have faith are blessed along with Abraham who had faith.(H) 10 [h]For all who depend on works of the law are under a curse; for it is written, “Cursed be everyone who does not persevere in doing all the things written in the book of the law.”(I) 11 And that no one is justified before God by the law is clear, for “the one who is righteous by faith will live.”(J) 12 But the law does not depend on faith; rather, “the one who does these things will live by them.”(K) 13 Christ ransomed us from the curse of the law by becoming a curse for us, for it is written, “Cursed be everyone who hangs on a tree,”(L) 14 that the blessing of Abraham might be extended to the Gentiles through Christ Jesus, so that we might receive the promise of the Spirit through faith.(M)

The Law Did Not Nullify the Promise. 15 [i]Brothers, in human terms I say that no one can annul or amend even a human will once ratified.(N) 16 Now the promises were made to Abraham and to his descendant.[j] It does not say, “And to descendants,” as referring to many, but as referring to one, “And to your descendant,” who is Christ.(O) 17 This is what I mean: the law, which came four hundred and thirty years afterward,[k] does not annul a covenant previously ratified by God, so as to cancel the promise.(P) 18 For if the inheritance comes from the law,(Q) it is no longer from a promise; but God bestowed it on Abraham through a promise.[l]

19 [m]Why, then, the law? It was added for transgressions, until the descendant[n] came to whom the promise had been made; it was promulgated by angels at the hand of a mediator.(R) 20 Now there is no mediator when only one party is involved, and God is one.(S) 21 Is the law then opposed to the promises [of God]? Of course not! For if a law had been given that could bring life, then righteousness would in reality come from the law.(T) 22 But scripture confined all things under the power of sin, that through faith in Jesus Christ the promise might be given to those who believe.(U)

What Faith Has Brought Us.[o] 23 Before faith came, we were held in custody under law, confined for the faith that was to be revealed.(V) 24 Consequently, the law was our disciplinarian[p] for Christ, that we might be justified by faith.(W) 25 But now that faith has come, we are no longer under a disciplinarian.(X) 26 For through faith you are all children of God[q] in Christ Jesus.(Y) 27 [r]For all of you who were baptized into Christ(Z) have clothed yourselves with Christ.[s] 28 There is neither Jew nor Greek, there is neither slave nor free person, there is not male and female; for you are all one in Christ Jesus.(AA) 29 And if you belong to Christ, then you are Abraham’s descendant, heirs according to the promise.(AB)

Footnotes

  1. 3:1–14 Paul’s contention that justification comes not through the law or the works of the law but by faith in Christ and in his death (Gal 2:16, 21) is supported by appeals to Christian experience (Gal 3:1–5) and to scripture (Gal 3:6–14). The gift of God’s Spirit to the Galatians came from the gospel received in faith, not from doing what the law enjoins. The story of Abraham shows that faith in God brings righteousness (Gal 3:6; Gn 15:6). The promise to Abraham (Gal 3:8; Gn 12:3) extends to the Gentiles (Gal 3:14).
  2. 3:1 Stupid: not just senseless, for they were in danger of deserting their salvation.
  3. 3:2 Faith in what you heard: Paul’s message received with faith. The Greek can also mean “the proclamation of the faith” or “a hearing that comes from faith.”
  4. 3:3 On the contrast of Spirit and flesh, cf. Rom 8:1–11. Having received the Spirit, they need not be circumcised now.
  5. 3:4 Experience so many things: probably the mighty deeds of Gal 1:5 but possibly the experience of sufferings.
  6. 3:6 Abraham…righteousness: see Gn 15:6; Rom 4:3. The Galatians like Abraham heard with faith and experienced justification. This first argument forms the basis for the further scriptural evidence that follows.
  7. 3:7–9 Faith is what matters, for Abraham and the children of Abraham, in contrast to the claims of the opponents that circumcision and observance of the law are needed to bring the promised blessing of Gn 12:3; cf. Gn 18:18; Sir 44:21; Acts 3:25.
  8. 3:10–14 Those who depend not on promise and faith but on works of the law are under a curse because they do not persevere in doing all the things written in the book of the law (Gal 3:10; Dt 27:26) in order to gain life (Gal 3:12; Lv 18:5; cf. Rom 10:5). But scripture teaches that no one is justified before God by the law (Gal 3:11; Hb 2:4, adapted from the Greek version of Habakkuk; cf. Rom 1:17; Hb 10:38). Salvation, then, depends on faith in Christ who died on the cross (Gal 3:13), taking upon himself a curse found in Dt 21:23 (about executed criminals hanged in public view), to free us from the curse of the law (Gal 3:13). That the Gentile Galatians have received the promised Spirit (Gal 3:14) by faith and in no other way returns the argument to the experience cited in Gal 3:1–5.
  9. 3:15–18 A third argument to support Paul’s position that salvation is not through the law but by promise (Gal 3:1–14) comes from legal practice and scriptural history. A legal agreement or human will, duly ratified, is unalterable (Gal 3:15). God’s covenant with Abraham and its repeated promises (Gn 12:2–3, 7; 13:15; 17:7–8; 22:16–18; 24:7) is not superseded by the law, which came much later, in the time of Moses. The inheritance (of the Spirit and the blessings) is by promise, not by law (Gal 3:18). Paul’s argument hinges on the fact that the same Greek word, diathēkē, can be rendered as will or testament (Gal 3:15) and as covenant (Gal 3:17).
  10. 3:16 Descendant: literally, “and to his seed.” The Hebrew, as in Gn 12:7; 15:18; 22:17–18, is a collective singular, traditionally rendered as a plural, descendants, but taken by Paul in its literal number to refer to Christ as descendant of Abraham.
  11. 3:17 Four hundred and thirty years afterward: follows Ex 12:40 in the Greek (Septuagint) version, in contrast to Gn 15:13 and Acts 7:6, for chronology.
  12. 3:18 This refutes the opponents’ contention that the promises of God are fulfilled only as a reward for human observance of the law.
  13. 3:19–22 A digression: if the Mosaic law, then, does not save or bring life, why was it given? Elsewhere, Paul says the law served to show what sin is (Rom 3:20; 7:7–8). Here the further implication is that the law in effect served to produce transgressions. Moreover, it was received at second hand by angels, through a mediator, not directly from God (Gal 3:19). The law does not, however, oppose God’s purposes, for it carries out its function (Gal 3:22), so that righteousness comes by faith and promise, not by human works of the law.
  14. 3:19 The descendant: Christ (Gal 3:16). By angels: Dt 33:2–4 stressed their presence as enhancing the importance of the law; Paul uses their role to diminish its significance (cf. Acts 7:38, 53). A mediator: Moses. But in a covenant of promise, where all depends on the one God, no mediator is needed (Gal 3:20).
  15. 3:23–29 Paul adds a further argument in support of righteousness or justification by faith and through God’s promise rather than by works of the law (Gal 2:16; 3:22): as children of God, baptized into Christ, the Galatians are all Abraham’s descendant and heirs of the promise to Abraham (Gal 3:8, 14, 16–18, 29). The teaching in Gal 3:23–25, that since faith (Christianity) has come, we are no longer under the law, could be taken with the previous paragraph on the role of the Mosaic law, but it also fits here as a contrast between the situation before faith (Gal 3:23) and the results after faith has come (Gal 3:25–29).
  16. 3:24–25 Disciplinarian: the Greek paidagōgos referred to a slave who escorted a child to school but did not teach or tutor; hence, a guardian or monitor. Applying this to the law fits the role of the law described in Gal 3:19–25.
  17. 3:26 Children of God: literally “sons,” in contrast to the young child under the disciplinarian in Gal 3:24–25. The term includes males and females (Gal 3:28).
  18. 3:27–28 Likely a formula used at baptism that expresses racial, social-economic, and sexual equality in Christ (cf. Col 3:11).
  19. 3:27 Clothed yourselves with Christ: literally, “have put on Christ”; cf. Rom 13:14; Eph 4:24; Col 3:10. Baptismal imagery, traceable to the Old Testament (Jb 29:14; Is 59:17) but also found in pagan mystery cults.
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Holy Bible, New Living Translation, copyright © 1996, 2004, 2015 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.


New American Bible (Revised Edition) (NABRE)

Scripture texts, prefaces, introductions, footnotes and cross references used in this work are taken from the New American Bible, revised edition © 2010, 1991, 1986, 1970 Confraternity of Christian Doctrine, Inc., Washington, DC All Rights Reserved. No part of this work may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.