TEXT: Galatians 3:6-9

SUBJECT: Exposition of Galatians #5: The Argument from Abraham

In Philippians 1:17, Paul describes himself as "set for the defense of the Gospel". And so he was; he spent the better part of forty years defending the Gospel against its every foe. But never has he done so more ably than in this, his Epistle to the Galatians. Why did he do it? Not to show off his apologetic skills, of course, but because the Gospel was under attack. Who were the enemies? They were not the Jews who found it a "stumbling block" nor the Greeks who it dismissed it as "foolishness". No. The Gospel was being undermined by its so-called friends. Who were they? I like to call them the first Judeo-Christians. They were Jews who professed faith in Christ. And wanted to combine the Old Covenant (with its stress on Law) with the New Covenant and its centerpiece, the cross. Faith in Christ--they alleged--was good. But not good enough. In order to be acceptable to God, to become holy, or to obtain a place among his people, one must both believe the Gospel and submit to the Mosaic Law.

Paul said otherwise. He had nothing against the Law, of course. He was, at times, an observant Jew. He kept the feast of Pentecost, for example; he took vows and circumcised Timothy. "To the Jew I became a Jew that I might win the Jews" he would say elsewhere. But when men tried to make its observance a requirement for salvation, Paul denounced them as preachers of "a different Gospel which is not another".

In 3:1-5, he has argued against this "Gospel" by reminding the Galatians of their own experience. Had they received the blessings of salvation when they kept the Law or when they believed the Gospel? When they believed, of course! Therefore, the blessings of God are not contingent on keeping the Law of Moses, but are fully given to everyone who believes the Gospel. To listen to the false teachers, therefore, was to deny their own deeply felt experience of God's grace in Jesus Christ.

In v.6, he builds upon this argument by citing the experience of another man Abraham. "Just as Abraham believed God and it was accounted to him for righteousness". Everyone agrees that Abraham was a righteous man. The Old Testament twice calls him "the friend of God". But how did he become righteous? The Legalists replied: "By keeping the Law". In Ecclesiasticus (which in the Apocrypha), it is written:

The key word is "therefore". What Sirach meant by it is quite obvious: Because Abraham "kept the Law of the Most High" and "Set upon his body the mark of the covenant (i.e., was circumcised) he earned the blessing of God.

Later Judaism picked up on his theme. A Mishna calls him

To this way of thinking, Abraham was declared righteous by God because he kept the Law. From the premise comes the implication: If we want to be justified by God, we'd better be Law-keepers too.

Paul destroys this kind of thinking root and branch. He begins with the root: How did Abraham become righteous? Genesis 15:6 makes it plain: "Abraham believed God and it was accounted to him for righteousness". The Patriarch, in other words, was justified by faith, not by works. His experience was identical to the Galatians'. Thus, v.7 opens with the Greek word KATHOS, which means "in the same way". "You received the Spirit by the hearing of faith...and in the same way Abraham received the Spirit".

This does not discount Abraham's works. They were many and impressive. Recall his history: he quit his home for a land he had never seen and would never own. He ambushed four kings to save his nephew. He tithed to Melchizedek. He entertained the Lord and two angels. He offered his own son to God as a burnt sacrifice. He was, in short, a man of obedience, courage, generosity, and godly fear. But none of them justified him. No verse can be cited to that effect. But Genesis 15:6 makes it clear just when and how he was accounted righteous: when he "believed God". Therefore, it is not Paul who is preaching novelties, but the Legalists. Their doctrine is new; Paul's dates back to Abraham. God has never justified anyone by works, but only by faith and faith alone.

Consequently--v.7--"...only those who are of faith are sons of Abraham". The Legalists claimed that circumcision made the believer a son of Abraham. On the contrary, Paul says we share in Abraham's nature and blessings by exercising the same faith that he did.

In v.8, Paul turns from Abraham's example to the promise made to him. "And the Scripture, foreseeing that God would justify the nations by faith, preached the gospel to Abraham beforehand, saying, `In you all the nations shall be blessed'".

This quote comes from Genesis 12:3. Everyone accepted it as both inspired of God and true. But what does it mean? In some way or other Abraham would become a universal blessing. How? No one thinks he personally blessed the whole world. How could he? Though he lived long and traveled widely, not even he made contact with the whole world. Others argued that it wasn't Abraham himself--but his offspring--who would bless the nations. Jews understand this as their race; Christians say it is Christ. Both are true, but neither fits the context. What then, does it mean? This: Abraham would bless all nations by setting the example of justification by faith alone.

Paul goes on to explain himself. From time immemorial, God planned to "justify the nations". How would He do it? He could not do it by the Mosaic Law for it excluded foreigners. But He could do it "by faith" which is open to all. This is "the gospel" (or good news) preached to Abraham". By following his example--in believing God--"the nations would be justified by faith".

Therefore--v.9--"...those who are of faith are blessed with believing Abraham". He received the blessing of eternal life by faith. And only those who believe as He did receive this blessing. Moreover, everyone who believes as He did receives this blessing. The most benighted Gentile no less than the most enlightened Jew. God offers salvation to those who believe, to everyone who believes, and to no one who does not believe.

The experience of Abraham cannot be ignored, twisted, or denied. He set the example: "Abraham believed God and it (his faith) was accounted to him for righteousness". And you will be no less righteous than he if and when you believe.

This leads to some serious questions.

Are you seeking God's favor by faith or by works? If by works, you don't have it now and never will. Why not? Here's why: By seeking God's favor through good works, you are no longer seeking it through Christ. Salvation by Christ alone means salvation by faith alone. For to trust in Him is to renounce yourself. And to trust yourself is to renounce Him. The Legalists wanted it both ways: faith and works. But Paul says "Choose you this day". It must be one or the other: faith or works; Christ or yourself. What will it be?

"Nothing in my hands I bring,

Simply to Thy cross I cling".

Are we, as a church, demanding more than faith in our members or prospective members? Many churches do; they pride themselves on it. One can join the church only if he does such and such. One can remain in the church only if he avoids such and such. This is what the Legalists wanted. Entrance by circumcision; expulsion for lack of Sabbath-keeping. But Paul reminds us that Abraham was received by God when he believed. Dare we set our standards above God's? If we do, we "destroy (some) for whom Christ died" and become a religious club and no longer the church of Jesus Christ.

The example of Abraham could not be clearer. He became righteous when he believed. And his example would be become a blessing to all people in every age. We obtain fellowship with God and each other by faith. Faith alone.

"This is the victory that overcomes

the world; even our faith".

"Lord, increase faith".