Imperishable Inheritance

There is arguably no issue more fiercely debated within orthodox evangelicalism as that of Paul's teaching regarding the Christian and law.¹ The debate has been around for centuries, and I am no position to say that I have come to an understanding that has been absent in church history. Actually, my understanding of the relation of law and gospel is similar to that of the reformers'in particular Martin Luther. He saw that the Mosaic Law had a temporal role in God's economies, and he tended to stress what is commonly called the "second use" of the Law which is to drive the unbeliever to Christ.²

Paul, I believe, espoused this position in his monumental letter to the Christians at Galatia. In chapters 3-6, he gives us a redemptive-historical perspective on the purpose of the Mosaic Law and life led by the Spirit in the New Covenant. Correctly understanding this perspective can, I believe, move Christians who are divided on the issue to a more fruitful discussion.

The Background of Galatians

Paul wrote Galatians in response to a heresy brought in after he had taught the Gospel to the Galatians (1:8-9). Paul was also most likely attacked by the "Judaizers" (those seeking to syncretize Judaism with Christianity) to discredit his Gospel message.³ That is why the first two chapters are devoted to the authority of Paul as an Apostle and his Gospel which he received by revelation from Christ Himself (1:12).

It is also apparent that the Judaizers were telling the Galatians that Paul was not teaching the Gospel from the original twelve apostles ("those of high reputation"). Paul then teaches that the original Apostles confirmed Paul's message with no addition or correction (2:6). He even gave the account of rebuking Peter for his hypocrisy associated with the circumcision party (2:11-14) to give further proof that Paul's Gospel was authentic.

At the end of chapter 2 we see come to fruition Paul's major thesis of Galatians, and that is that faith in Jesus Christ alone is necessary for our justification apart from works of the law.⁴

"[K]nowing that a man is not justified by the works of the Law but through faith in Christ Jesus, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law; since by the works of the Law no flesh will be justified." (2:16)

Abraham and the Gospel

Paul uses stern language to describe the Galatian Christians calling them "foolish" and "bewitched" (3:1).⁵ Paul's main point starting chapter 3 is that if the Spirit of God started your salvation, then it will complete the race and is not dependent on their working of the law (3:3). In other words, Paul is telling the Galatian Christians to look to the Spirit as the source of their sanctification and not the law.

The Judaizers were also most likely boasting in having Abraham as their forefather, but Paul says that "it is those who are of faith who are sons of Abraham" (3:7). Abraham, before the Mosaic Law was instituted, believed the Gospel promise that all the nations would be blessed in him (3:8-9). It is important for Paul to establish that the law brings only a curse and not soteriological blessing. The incarnation of Jesus was manifest to remove His sheep from the curse of the Law and also so the Abrahamic blessing might come to the gentiles (3:13-14). Jesus is then painted as the True Seed of Abraham who was promised (3:16), and only those are "in Him" enjoy this blessing (3:29).

This is all preceded by the lesson that "the Law is not of faith" which is Paul setting up a dichotomy between "doing" and "believing" with the latter being the only means to justification (3:11-12). Paul wants the Galatian Christians to see that faith, and faith alone, has been and will always be the only source of justification. To look to your own working of the Law is futile, and Paul then leads into a discussion on why the law came into being.

1. For a survey see Douglas Moo, "Paul and the Law in the Last Ten Years." Scottish Journal of Theology 40 (1987) 287-307. [Back]
2. This position has various titles, but Douglas Moo's title of "Modified Lutheranism" is appropriate. Even though I disagree with Moo's thesis that the Mosaic Law offered hypothetical salvation I would agree with the rest of his thesis. You can read his article: "The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View" in The Law, the Gospel, and the Modern Christian: Five Views (ed. Wayne G. Strickland; Grand Rapids: Zondervan, 1993), pg. 319ff. Another scholar close to my position is Thomas Schreiner's: The Law and Its Fulfillment: A Pauline Theology of Law (Grand Rapids: Baker Books, 1993). The list could go on with D.A. Carson, John Piper, Vern Poythress, Stephen Westerholm, Frank Thielman, and Tom Wells among others. [Back]
3. F.F. Bruce, The Epistle to the Galatians: The New International Greek Testament Commentary (Grand Rapids: Eerdmans & Paternoster: 2002), pg. 25-7. [Back]
4. The controversy of defining the "works of the law" brought on by the New Perspective on Paul is beyond the scope of this essay, but it is an important element to understand Paul's argument in this letter. For an introduction, see Schreiner's The Law and Its Fulfillment (pgs. 41-71). See also Stephen Westerholm's Perspectives Old and New on Paul: The "Lutheran" Paul and His Critics (Grand Rapids: Eerdmans, 2003). [Back]
5. The first task of an exegete is to discern how the word "law" (νόμος) is used in the New Testament. For a good overview see Thomas Schreiner's The Law and Its Fulfillment, pg. 33ff. [Back]