The Centrality of Faith in Galatians 3

Paul begins Galatians 3 with a sharp rebuke to the foolish Galatians, who, having begun in the Spirit, were now seeking to be made perfect by the flesh. This opening sets the stage for a profound exposition on the nature of justification and the true purpose of the Mosaic Law. The core question Paul poses is fundamental: "Received ye the Spirit by the works of the law, or by the hearing of faith?" (Galatians 3:2). This rhetorical question immediately highlights the stark contrast between two irreconcilable paths to righteousness: human effort through adherence to the Law, and divine grace apprehended by faith. The Galatians were being swayed by Judaizers who insisted that Gentile converts must be circumcised and observe the Law to be true Christians. Paul vehemently opposes this teaching, demonstrating that the very foundation of their conversion—the reception of the Holy Spirit—was predicated not on works, but on faith in the finished work of Christ.

Abraham: The Pattern of Justification by Faith

To underscore the supremacy of faith, Paul turns to the patriarch Abraham, a figure revered by both Jews and Gentiles. He asks, "Even as Abraham believed God, and it was accounted to him for righteousness." (Galatians 3:6). This pivotal verse, quoted from Genesis 15:6, reveals that justification by faith is not a new concept introduced with Christ, but an eternal principle established long before the Law was given. Abraham was declared righteous before circumcision and long before the Mosaic Law. Paul then extends this principle to all believers: "Know ye therefore that they which are of faith, the same are the children of Abraham." (Galatians 3:7). This means that true spiritual lineage is determined not by physical descent or adherence to the Law, but by sharing Abraham’s faith. Furthermore, Paul reveals that the gospel was preached to Abraham beforehand, promising that "In thee shall all nations be blessed." (Galatians 3:8). This blessing, received through faith, stands in stark contrast to the curse of the Law, which condemns all who fail to keep it perfectly. Christ, by becoming a curse for us, redeemed us from this curse of the Law, that the blessing of Abraham might come on the Gentiles through faith (Galatians 3:13, Galatians 3:14).

The Unalterable Promise and the Subsequent Law

A critical point in Paul’s argument is the chronological relationship between God’s promise to Abraham and the giving of the Law. The covenant God made with Abraham was an unconditional promise, ratified by God Himself. Paul explains that a confirmed covenant cannot be annulled or altered by a subsequent law:

And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

Galatians 3:17

This timing is crucial. If the inheritance were by the Law, it would no longer be by promise. However, God gave the inheritance to Abraham by promise. This establishes the permanent and foundational nature of God's grace-based promise, which the Law, given centuries later, could not possibly supersede or negate. The Law, therefore, must have a different, supplementary purpose, rather than being the means of obtaining righteousness or inheritance. It serves a distinct, divinely appointed role that does not conflict with the prior promise but rather prepares for its full realization.

The Purpose of the Law: A Temporary Custodian

Having established that the Law cannot justify or disannul the promise, Paul directly addresses the inevitable question: "Wherefore then serveth the law?" (Galatians 3:19). He provides a multifaceted answer, revealing the Law's true, albeit temporary, purpose:

  • To Reveal Transgression: The Law was "added because of transgressions." It was not given to prevent sin, but to expose it. By setting a perfect standard, the Law makes sin evident and shows humanity's utter inability to meet God's righteous demands. As Romans 3:20 states, "by the law is the knowledge of sin."
  • To Confine Under Sin: The Law served to "shut up all under sin" (Galatians 3:22). It demonstrated that all humanity, Jew and Gentile alike, are equally condemned by their failure to keep God's perfect standard. This universal condemnation, far from being an end in itself, was designed to prepare the way for faith.
  • To Lead to Christ (The Schoolmaster): Perhaps the most significant purpose Paul assigns to the Law is that of a "schoolmaster" or "pedagogue":

    Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

    Galatians 3:24

    In ancient times, a schoolmaster was not a teacher but a guardian who supervised children, ensuring their discipline and bringing them to their actual teacher. Similarly, the Law, with its strict demands and penalties, guided humanity, revealing their need for a Savior, thereby compelling them to look to Christ for salvation. It held them in spiritual custody "until faith should come" (Galatians 3:23).

    • The Law, therefore, was never intended to be the means of salvation or justification. It was a preparatory, temporary measure, serving a crucial, yet limited, role in God's redemptive plan. It was not against the promises of God, but rather worked in conjunction with them, preparing humanity's heart for the ultimate revelation of God's grace in Christ.

    Sons of God by Faith in Christ Jesus

    With the advent of Christ and the revelation of faith, the Law's role as a schoolmaster is fulfilled and effectively superseded. Paul declares: "But after that faith is come, we are no longer under a schoolmaster." (Galatians 3:25). This marks a profound shift from a state of tutelage and bondage to one of maturity and freedom. The Law, with its restrictive demands, gave way to the liberating truth of the gospel.

    The glorious outcome of this transition is that all believers, regardless of their former status, are now united in Christ:

    For ye are all the children of God by faith in Christ Jesus.

    Galatians 3:26

    This declaration obliterates all human distinctions that once mattered in the old covenant. Whether Jew or Gentile, bond or free, male or female, all who are "baptized into Christ have put on Christ" (Galatians 3:27). This spiritual union with Christ means that external markers of identity or status are rendered irrelevant in the context of salvation and spiritual standing before God. There is "neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus." (Galatians 3:28). As a result, believers become "Abraham's seed, and heirs according to the promise" (Galatians 3:29), inheriting the blessings promised to him through faith, not through adherence to the Law.

    Conclusion: The Law's Fulfillment in Christ

    Galatians 3 powerfully articulates the purpose of the Law within God's overarching plan of salvation. It was never intended to be a means of justification or spiritual life, but rather a temporary divine instrument designed to reveal sin, demonstrate humanity's need for a Savior, and ultimately lead to Christ. The Law served as a preparatory stage, a "schoolmaster" guiding humanity toward the liberating truth of the gospel. With the coming of Christ, the Law's pedagogical role concluded, and believers are now justified by faith, not by works. We are no longer under its bondage but are mature sons and daughters, heirs of God's promise through Christ Jesus. The Spirit is received by faith, and the blessing of Abraham—righteousness and sonship—is now accessible to all who believe, regardless of their ethnic or social background. In Christ, the Law finds its fulfillment, and grace reigns through faith unto eternal life.