3 You stupid Galatians! Who has put you under a spell? Before your very eyes Yeshua the Messiah was clearly portrayed as having been put to death as a criminal! 2 I want to know from you just this one thing: did you receive the Spirit by legalistic observance of Torah commands or by trusting in what you heard and being faithful to it? 3 Are you that stupid? Having begun with the Spirit’s power, do you think you can reach the goal under your own power? 4 Have you suffered so much for nothing? If that’s the way you think, your suffering certainly will have been for nothing! 5 What about God, who supplies you with the Spirit and works miracles among you — does he do it because of your legalistic observance of Torah commands or because you trust in what you heard and are faithful to it?
6 It was the same with Avraham: “He trusted in God and was faithful to him, and that was credited to his account as righteousness.”[a] 7 Be assured, then, that it is those who live by trusting and being faithful who are really children of Avraham. 8 Also the Tanakh, foreseeing that God would consider the Gentiles righteous when they live by trusting and being faithful, told the Good News to Avraham in advance by saying, “In connection with you, all the Goyim will be blessed.”[b] 9 So then, those who rely on trusting and being faithful are blessed along with Avraham, who trusted and was faithful.
10 For everyone who depends on legalistic observance of Torah commands lives under a curse, since it is written, “Cursed is everyone who does not keep on doing everything written in the Scroll of the Torah.”[c] 11 Now it is evident that no one comes to be declared righteous by God through legalism, since “The person who is righteous will attain life by trusting and being faithful.”[d] 12 Furthermore, legalism is not based on trusting and being faithful, but on [a misuse of] the text that says, “Anyone who does these things will attain life through them.”[e] 13 The Messiah redeemed us from the curse pronounced in the Torah by becoming cursed on our behalf; for the Tanakh says, “Everyone who hangs from a stake comes under a curse.”[f] 14 Yeshua the Messiah did this so that in union with him the Gentiles might receive the blessing announced to Avraham, so that through trusting and being faithful, we might receive what was promised, namely, the Spirit.
15 Brothers, let me make an analogy from everyday life: when someone swears an oath, no one else can set it aside or add to it. 16 Now the promises were made to Avraham and to his seed. It doesn’t say, “and to seeds,” as if to many; on the contrary, it speaks of one — “and to your seed”[g] — and this “one” is the Messiah. 17 Here is what I am saying: the legal part of the Torah, which came into being 430 years later, does not nullify an oath sworn by God, so as to abolish the promise. 18 For if the inheritance comes from the legal part of the Torah, it no longer comes from a promise. But God gave it to Avraham through a promise.
19 So then, why the legal part of the Torah? It was added in order to create transgressions, until the coming of the seed about whom the promise had been made. Moreover, it was handed down through angels and a mediator. 20 Now a mediator implies more than one, but God is one.
21 Does this mean that the legal part of the Torah stands in opposition to God’s promises? Heaven forbid! For if the legal part of the Torah which God gave had had in itself the power to give life, then righteousness really would have come by legalistically following such a Torah. 22 But instead, the Tanakh shuts up everything under sin; so that what had been promised might be given, on the basis of Yeshua the Messiah’s trusting faithfulness, to those who continue to be trustingly faithful.
23 Now before the time for this trusting faithfulness came, we were imprisoned in subjection to the system which results from perverting the Torah into legalism, kept under guard until this yet-to-come trusting faithfulness would be revealed. 24 Accordingly, the Torah functioned as a custodian until the Messiah came, so that we might be declared righteous on the ground of trusting and being faithful. 25 But now that the time for this trusting faithfulness has come, we are no longer under a custodian.
26 For in union with the Messiah, you are all children of God through this trusting faithfulness; 27 because as many of you as were immersed into the Messiah have clothed yourselves with the Messiah, in whom 28 there is neither Jew nor Gentile, neither slave nor freeman, neither male nor female; for in union with the Messiah Yeshua, you are all one. 29 Also, if you belong to the Messiah, you are seed of Avraham and heirs according to the promise.
3 O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified? 2 This only would I learn from you, Received ye the Spirit by the works of the law, or by the [a]hearing of faith? 3 Are ye so foolish? having begun in the Spirit, [b]are ye now perfected in the flesh? 4 Did ye suffer so many things in vain? if it be indeed in vain. 5 He therefore that supplieth to you the Spirit, and worketh [c]miracles [d]among you, doeth he it by the works of the law, or by the [e]hearing of faith? 6 Even as Abraham [f]believed God, and it was reckoned unto him for righteousness. 7 [g]Know therefore that they that are of faith, the same are sons of Abraham. 8 And the scripture, foreseeing that God [h]would justify the [i]Gentiles by faith, preached the gospel beforehand unto Abraham, saying, [j]In thee shall all the nations be blessed. 9 So then they that are of faith are blessed with the faithful Abraham. 10 For as many as are of the works of the law are under a curse: for it is written, [k]Cursed is every one who continueth not in all things that are written in the book of the law, to do them. 11 Now that no man is justified [l]by the law before God, is evident: for, [m]The righteous shall live by faith; 12 and the law is not of faith; but, [n]He that doeth them shall live in them. 13 Christ redeemed us from the curse of the law, having become a curse for us; for it is written, [o]Cursed is every one that hangeth on a tree: 14 that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, [p]And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect. 18 For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise. 19 What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator. 20 Now a mediator is not a mediator of one; but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law. 22 But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
23 But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed. 24 So that the law is become our tutor to bring us unto Christ, that we might be justified by faith. 25 But now that faith is come, we are no longer under a tutor. 26 For ye are all sons of God, through faith, in Christ Jesus. 27 For as many of you as were baptized into Christ did put on Christ. 28 There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus. 29 And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.
3 O senseless Galatians, who bewitched you? It was before your eyes that Rebbe, Melech HaMoshiach Yehoshua was publicly shown forth as having been TALUI AL HAETZ (hanging on the tree, DEVARIM 21:23).
2 This one thing only I want to learn from you: did you receive the Ruach HaKodesh by means of chukim of the Torah (laws of Torah) or by means of the hearing of emunah?
3 You lack seichel; having begun in the Ruach HaKodesh, will you now be perfected in the basar?
4 Did you suffer so many things lashav (in vain)?‖if it really was lashav.
5 So then, Hashem who is supplying to you the Ruach HaKodesh and producing nifla’ot (miracles) among you, by what means does He do it, by chukim of the Torah or by the hearing of emunah?
6 Just as Avraham Avinu HE’EMIN BA’HASHEM VAYACHSHEVEHA LO TZDAKAH ("believed Hashem and it [his faith] was accounted to him for righteousness" BERESHIS 15:6),
7 Know then, that the Bnei HaEmunah, these ones are the Bnei Avraham Avinu!
8 And the Kitvei HaKodesh, having foreseen that Hashem would yatzdik (justify) the Goyim by emunah, preached the Besuras HaGeulah beforehand to Avraham Avinu, saying "VENIVRECHU VO KOL GOYEI HA’ARETZ ("All the families, peoples of the earth will be blessed in you" BERESHIS 18:18; 12:3).
9 For this reason, the ones of emunah receive the bracha (blessing) with Avraham Avinu hama’amin (the believer).
10 For as many as are (seeking "YITZDAK IM HASHEM") by chukim of the Torah are under a kelalah (curse); for it has been written, ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA’ASOT OTAM ("Cursed is everyone who does not uphold, abide by all the words of this Torah to do them, to carry them out" DEVARIM 27:26; cf Ya 2:10).
11 Now it is clear that not one person is YITZDAK IM HASHEM ("justified with G-d") by the Torah, because V’TZADDIK BE’EMUNATO YICHEYEH ("the righteous by his faith will live" CHABAKUK 2:4).
12 But the Torah is not of emunah, but the man YA’ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).
13 Moshiach redeemed us from the kelalah (curse) of the Torah, having become a kelalah (curse) on behalf of us, because it has been written, KILELAT HASHEM is on NIVLATO TALUI AL HAETZ ("Curse of G-d is on the NEVELAH (body, corpse) being hanged on the tree" DEVARIM 21:23),
14 In order that to the Goyim the Bracha of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah (promise) of the Ruach haKodesh we might receive through emunah.
15 Achim B’Moshiach, I speak according to human dimyon (analogy). Even a brit (covenant) having been confirmed by Bnei Adam no one sets aside or adds to it.
16 Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERA ("seed" BERESHIS 22:18). He does not say V’LIZERAEHCHAH ("and to your seeds"), as concerning many, but as concerning one, "and to the ZERA of you", and that ZERA is Moshiach.
17 And this I say: a brit (covenant), which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah (promise) by the Mattan Torah‖which was given arba me’ot usheloshim shanah [four hundred and thirty years later SHEMOT 12:40]).
18 For if the nachalah (inheritance) is based on Torah, it is no longer based on havtachah (promise); but Hashem has given the nachalah to Avraham Avinu by havtachah (promise).
19 Why then the Mattan Torah (Giving of the Torah)? The Torah was added because of peysha’im, until the ZERA (Moshiach) should come to whom the havtachah had been made (BERESHIS 22:18). Now the Torah was administered through malachim (DEVARIM 33:2; TEHILLIM 68:18) by the hand of a metavech (VAYIKRA 26:46; BAMIDBAR 36:13).
20 Now the metavech is not for only one, but Elohim hu echad (DEVARIM 6:4).
21 Is the Torah, mimeila (consequently, as a result), against the havtachot (promises) of Hashem? Chas v’Shalom (G-d forbid!)! For if Torah had been given that had the ko’ach (power) to affect hitkhadshut (regeneration), then to be YITZDAK IM HASHEM ("justified with G-d") would indeed have been based on chukim of the Torah.
22 But the Kitvei HaKodesh consigned all things under HaChet (Sin) [Ro 3:9], that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma’aminim.
23 But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be- revealed Emunah.
24 This is the result: the Torah functioned as our omenet (governess) to lead us to Moshiach, that by emunah we might be YITZDAK IM HASHEM.
25 But Emunah having come, we are no longer under an omenet (governess).
26 For through emunah in Rebbe, Melech HaMoshiach Yehoshua, you are all yeladim of Elohim.
27 For as many as have had a tevilah into Moshiach have clothed yourselves with Moshiach.
28 There is not Yehudi nor Yevani (Greek), there is not eved (servant) nor Ben Chorin (freedman), there is not zachar (male) nor nekevah (female), for you are all echad in Moshiach Yehoshua.
29 And, if you belong to Moshiach (YESHAYAH 53:10), then you are of the ZERA of Avraham Avinu, you are yoreshim (heirs) according to the havtachah (promise).
Copyright © 1998 by David H. Stern. All rights reserved.
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