COMMENTARY ON GALATIANS
LESSON N UMBER 31
Gal 3:23 "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25But after that faith is come, we are no longer under a schoolmaster." (Gal 3:23-25)
BEFORE AND AFTER FAITH COMES
INTRODUCTION
The condition of the people of God prior to faith and following faith is hotly debated among professing Christians - even though it involves staple apostolic doctrine. Some are persuaded that prior to faith coming, men were basically free moral agents who had simply chosen to sin. However, it is thought, they were fully capable of changing their mind, choosing to serve God rather than sin. Others feel that men were totally and completely alienated from God, requiring the immediate involvement of the Godhead in order to change for better, or be made acceptable to God. Between these two extremes there are a variety of theological views that are not worthy of further inquiry at this point. It is evident, however, that as a whole the Christian community remains confused on this matter. However, this confusion has been wrought by human reasoning, not by Divine revelation. Having established that the Gospel he had declared was the true Gospel, and that every other gospel is "not another," Paul now turns to a contrast of the Law with the Gospel. Each one had a differing objective, even though they were united to a common purpose. It is necessary for Paul to develop this because the Galatians had been "bewitched," and influenced to remove themselves from the One who had called them into the grace of Christ. This was done by a message - a word presented as though it came from God. Having established that the Law is not "against the promises of God," and that righteousness did not come by means of the Law, Paul now turns his attention to the appointed means of obtaining the righteousness of God - FAITH. Faith and believing are mentioned twenty- one times in Galatians, Faith is what is possessed, and believing is what is done. Although the effects of faith ought to be apparent to everyone in Christ, they are hidden when the shroud of Law is draped over the heart. Justification and approval by means of Law does not require faith, and therefore as soon as one trusts in the Law, faith at once becomes weak.
BEFORE FAITH CAME
Gal 3:23 "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."
Here is an inspired commentary on the experience of those who are in Christ Jesus. This is not to be viewed simply as a theological statement. Technically, it is an inspired interpretation of those who have been joined to the Lord through their faith.
BEFORE FAITH CAME. Other versions read, "before the time for this trusting faithfulness came," CJB "before this faith came," CSB "Before the way of faith in Christ was available to us," NLT "before the coming of faith," YLT and "Until Christ came." LIVING
In order to see the glorious magnitude of salvation, it is necessary to understand where we were prior to our deliverance. Elsewhere, our original state is described as being dead in trespasses and sins (Eph 2:1), being alienated from God and enemies of Him (Col 1:21), those in whom the devil was working (Eph 2:2), etc. Here, however, the fact that we did not have faith is accented. The status of those who do not have faith is thus expounded, and it still holds true.
The defining line of demarcation is the obtaining of faith (2 Pet 1:1). Our condition before faith came is now expounded, as well as after faith came. Some places, our personal participation is accented - when we "believed" and "after" we believed (Eph 1:13). We now view that time of our lives as one in which faith had not yet come to us. Of course, this accents the fact that faith is given, coming from God and Jesus Christ )Eph 6:23). It is "obtained" (2 Pet 1:1) by us when God opens the "door of faith" (Acts 14:27). causing it to come to us.
Here "faith" refers to faith in the risen and enthroned Christ. Prior to Christ, there were those who possessed faith (Heb 11). However, it was not faith in a living risen and enthroned Christ. This is the particular description of men living after the exaltation of Christ.
WE WERE KEPT UNDER THE LAW. Other versions read, "kept under guard by the Law," NKJV "kept in custody under the Law," NASB "held prisoners by the Law," NIV "imprisoned and guarded under the Law," NRSV and "perpetually guarded under the Law." AMPLIFIED
This statement is worthy of much consideration. It underscores the fact that we were by no means "free" before faith came to us. In fact, we were not only slaves to sin itself (Rom 6:17), but were "held prisoners by the Law."
Being kept under the Law is another way of saying dominated by sin, for the Law defined sin and convicted men of it. Before faith came, men were confined to a condemned state - a guilty state, in which spiritual death ruthlessly ruled. Men could not extricate themselves from this dominion. The Law fenced them in, forbidding liberty to them. Be sure of this, the Law will not let a person go until the matter of their sin has been dealt with satisfactorily. This is not always known to those imprisoned by the Law, but the condition exists. Nevertheless, bondage to sin, alienation from God, and condemnation exist when men are "kept under the Law."
SHUT UP UNTO THE FAITH. Other versions read, "kept for the faith," NKJV "shut up to the faith," NASB "locked up until faith," NIV "until faith," NRSV and "kept in custody in preparation for the faith." AMPLIFIED
Some view this "faith" as a body of doctrine, the Christian teaching, etc. But this cannot be so, for the subject being delineated is justification by faith - and doctrine is not the means through which justification is realized. This is the "faith" that justifies, and by which the heart is "purified" (Acts 15:9). It is the faith that "sanctifies" (Acts 26:18), and by which we "live" (Rom 1:17).
The idea is that the purpose for being confined by the Law is in order that we might be prepared to receive faith. The Law ensured that no other means of salvation could be found. Men could not work their way out of the Law's dominion over them. Their conscience could not be salved by any means - even ordained sacrifices for sins. This confinement is a Divine arrangement, and there is no means that can extricate men from the dilemma of condemnation apart from Jesus Christ. Law will not release people until they are purified and regenerated.
WHICH SHOULD AFTERWARDS BE REVEALED. Other versions read, "which was later to be revealed," NASB and "that was destined to be revealed (unveiled, disclosed." AMPLIFIED Divine intention is the point here. In a general sense, the Law held the human race captive and in a state of condemnation until "faith came."That condemnation was with the day of judgment in mind, with the captives being reserved for condemnation, yet in the expectation of a coming revelation.
It is "the faith" that was to be revealed, or made known. The revelation of that faith is made known in apostolic doctrine which defines faith (Heb 11:1), and makes known the remarkable benefits that are realized through it. Remission, being made righteous, and receiving everlasting consolation and good hope through grace would come with that revelation.
This was the purpose of the Law - to so imprison men that they would come to see there was no escape from their dreadful situation apart from Divine intervention. The Law, in the capacity of a covenant, was, as apostolic doctrine states, "the ministration of condemnation" (2 Cor 3:9). This is also true of any system that relies on keeping rules to resolve the matter of sin.
THE LAW WAS OUR SCHOOLMASTER
3:24 "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."
The purpose for the Law is hidden when "another gospel" is embraced. When works become the basis for justification, the objective of the Law, and consequently all regulatory law, is rendered obscure. Instead of law being for the purpose of defining sin and condemning sinners, it is actually seen as a means to moral and spiritual improvement. This misconception requires that the appointed purpose of the Law be declared.
THE LAW WAS OUR SCHOOLMASTER. Other versions read, "our tutor," NKJV "put in charge," NIV "our disciplinarian," NRSV "our custodian," RSV and "our trainer [our guardian, our guide to Christ," AMPLIFIED
The word "schoolmaster" comes from a word that means, "tutor, a guardian and guide of boys," THAYER "literally boy leader, a trusted attendant who supervised the conduct and morals of a boy before he came of age," FRIBERG "a boy-ward; at Athens, the slave who went with a boy from home to school and back again, a kind of tutor," LIDDELL-SCOTT
Schoolmasters, or tutors, were not for adults, but for children - those who lacked understanding. Not only, therefore, did the Law make sin known, it made the infantile status of humanity known as well. Of course, if the Law is never declared, it cannot do its work.
If one can see it, the Law reasoned with men concerning the necessity of righteousness - like Paul reasoned with Felix (Acts 24:25). Technically speaking, immorality is not forbidden by the Gospel, but by the Law, which is "for the lawless" (1 Tim 1:9). The Gospel does announce the wrath of God being revealed against all ungodliness and unrighteousness of men (Rom 1:17). That message is Gospel in the sense of sin being condemned in the flesh of Christ (Rom 8:3). For those who do not believe that Gospel, the Law is to convince them they stand in sore need of "the Lord's Christ." As they are subjected to that Law, it tutors them concerning their true state before God, doing so as to little children.
The ministry of the Law applies to Gentiles as well as Jews. The churches in Galatia were largely Gentile, even though their original interest was probably cultured in Jewish synagogues. Elsewhere Paul makes clear that the Law had a universal ministry: "Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God" (Rom 3:19).
TO BRING US TO CHRIST. Other versions read, "lead us," NASB "until Christ came," NRSV "up to Christ," DARBY and "for Christ." NAB
Strictly speaking, trouble is not intended to bring us to Christ - even though it is commonly taught that this is the case. This by no means suggests that trouble cannot make a person conscious of God. However, Jesus is a Savior from sin, not from trouble - even though He can, and often does, deliver His people from trouble. When appeals are made for people to seek the Lord to resolve their difficulties in this world, a wise course has not been taken.
Among other things, this means that people come to Jesus as sinners that need to be "washed," "sanctified, and justified" (1 Cor 6:11). They must not come to Jesus merely as hurting people, but as those who labor and are heavy laden because of the conscious weight of sin. The Law is the tutor and guide which makes men conscious of this condition. The ministry of John the Baptist confirms this to be the case. His role in the Divine economy was to prepare the way of the Lord - to "make ready a people prepared for the Lord" (Lk 1:17). He did this by preaching "Repent: for the kingdom of heaven is at hand" (Matt 3:2). He also preached "the baptism of repentance for the remission of sins" (Mk 1:4). Sin was the issue, just as Law said.
THAT WE MIGHT BE JUSTIFIED BY FAITH. Other versions read, "that we might be justified (declared righteous, put in right standing with God) by and through faith." AMPLIFIED NOT that we might be justified, but that "we might be justified by faith!"
Being justified by faith, therefore, is preceded by the ministry of the Law and the reality of repentance. Salvation is not appropriated by prayer, as is commonly taught in our day. The fact that Paul is dealing with a requirement is evident by the language: "that we might be." To be justified by faith, there must be an acute consciousness of sin. That consciousness is produced by the Law. To ensure that the Law does its work, Paul elsewhere affirms that the Gentiles, who may not have been cognitive of the written Law, "show the work of the Law written in their hearts, their conscience also bearing witness" (Rom 2:15). Whether the human conscience has been trained by the teaching of the Law, or by the work of the Law written in their hearts, the call to repentance and the preaching of the Gospel awakens such a conscience, readying the soul for the reception of faith.
The ministry of the Law was never intended to be open-ended. At the point an individual is justified, that person is joined to the Lord (1 Cor 6:17). Then, sin is dealt with on a different basis than under the Law. Now, the confession of sin will be answered by forgiveness and cleansing.
AFTER THAT FAITH IS COME
3:24 "But after that faith is come, we are no longer under a schoolmaster."
What a blessing it is to be in the category of "after that faith is come." That is a very real circumstance that marks the beginning of spiritual; freedom and growth in grace and knowledge.
AFTER FAITH IS COME. Other versions read, "has come." NKJV I prefer "is come" to "has come," although both expressions are true. "Is come" points to the initial coming of faith, accenting that it is still present: i.e. it has come to stay. "Has come" focuses on the present circumstance. Notwithstanding, this word is necessary because the faith is to be "kept" (Rev 14:12). This is done by fighting "the good fight of faith" (1 Tim 6:12), opposing inimical forces, false doctrines, and the allurements of the world. In the case of the Galatians, they had fallen prey to erroneous teaching that did not require faith. They had been taught that justification rested on the foundation of personal doing rather than upon faith.
Let us be clear about what is meant by the phrase "after faith has come." From the standpoint of our participation, this is when we "heard the word of the truth of the Gospel" and "believed" (Eph 1:13). The believing of reference is believing "in Jesus Christ" (Gal 2:16). It does not refer to believing God exists, or that the Scriptures are true, although any person who believes in Jesus Christ also believes in God and believes His Word. Another way of looking at this is, Faith is what we have, believing is what we do.
Faith coming is described in a number of ways. It is called obtaining faith (2 Pet 1:1). This is when "the door of faith" is opened (Acts 14:27). It is also was initiated when God gave us to believe (Phil 1:29). This gift involves the opening of the heart, so the hearer could respond appropriately to the message of the Gospel (Acts 16:14).
The words "after that faith is come" are not descriptive of a level of maturity - like the day dawning and the Day Star rising in your heart (2 Pet 1:19). What Paul is going to say applies to every one who has believed on the name of the Lord Jesus Christ. The state commences as soon as the person believes, acting upon the truth - for no one believes the truth who does not act upon it. This word, then, is for all the Galatian believers, not just for the mature ones.
WE ARE NO LONGER UNDER THE SCHOOLMASTER. Other versions read, "under a tutor," NASB "under the supervision of the Law," NIV "subject to a disciplinarian," NRSV "under a custodian," RSV and "no longer under a trainer (the guardian of our childhood)."
As soon as a person believes, the Law looses its grip upon the individual, and the prison doors are opened. This is because there is "now no condemnation to them which are in Christ Jesus" (Rom 8:1) - and the Law has no ministry where "there is no condemnation." The Law is appropriately referred to as "the ministry of condemnation" (2 Cor 3:9).
What does it mean to be "no longer under a schoolmaster?" Simply put, it means that a higher form of teaching now takes place. Unlike the tutor who speaks to young untrained minds, there is an instruction that is more tailored for the liberated soul. Of course, if there is a return to sin, or frequent eruptions of iniquity, the "schoolmaster" will again be the tutor.
THE SON TEACHES. Now that faith has made us the children of God (Gal 3:26), we are in Christ and are "taught by Him" (Eph 4:20-21). Now the teaching is on a wholly different level. Defining sin is not the issue now. Rather, Jesus teaches us to "put off . . . the old man, which is corrupt according to deceitful lusts," and to "put on the new man, which after God is created in righteousness and true holiness" (Eph 4:22-24). Now sin is addressed at the root instead of at the branch. Knowing how to live our lives is now approached as maintaining the "newness of life" that was given to us when we were "baptized into Christ" (Rom 6:4). That is quite different than always having to deal with guilt and transgression - and it is the "children's bread."
GOD TEACHES. Now, when it comes to the distinguishing mark of loving the brethren, a higher form of teaching is employed. It is expressed to the Thessalonians in these words, "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another" (1 Thess 4:9).
THE SPIRIT TEACHES. Being no longer under the "schoolmaster," the saints have been given "an Unction from the Holy One" and "know all things" (1 John 2:20). When it comes to the details of life, those in the Son "need not that any man teach" them, but "the same anointing" teaches them and they "abide in Him" with whom they have been joined (1 John 2:20,27).
GRACE TEACHES. Liberated from the "ministration of death" (2 Cor 3:7), the saints are now taught by the grace of God to deny, or reject, "ungodliness and worldly lusts," and to "live soberly righteously, and godly, in this present world" (Tit 2:11-12). Thus, they are effectively taught to avoid sin and to embrace righteousness - living out the newness of life.
As they live by faith, the saints do not need to be tutored as unlearned children. Full provision is made for them to live their lives unto the Lord without being burdened by definitions, or constantly being overcome by a sinful nature. They began their new life with the "old man" crucified (Rom 6:6), and are effectively taught how to maintain that glorious circumstance.