Galatians 3:15-29 The Promise of Grace February 11, 2024

John R. St John

A Cry for Freedom • Sermon • Submitted 4 months ago • Presented 4 months ago

Grace in the New Testament

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· To understand that Jesus did not come to replace the Old Testament Law but to complete it.

Notes

Transcript

Galatians 3 Verses 15 to 29 The Promise of Grace February 11, 2024

Lesson 6 in A Cry for Freedom Class Presentation Notes AAAAA

Background Scriptures:

Matthew 5:17 (NKJV) 17 "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.

John 5:39, 46 (NKJV) 39 You search the Scriptures, for in them you think you have eternal life; and these are they which testify of Me. 46 For if you believed Moses, you would believe Me; for he wrote about Me.

Matthew 22:36-40 (NKJV) 36 "Teacher, which isthe great commandment in the law?" 37 Jesus said to him, "'You shall love the LORDyour God with all your heart, with all your soul, and with all your mind.' 38 This is the first and great commandment. 39 And the second is like it: 'You shall love your neighbor as yourself.' 40 On these two commandments hang all the Law and the Prophets."

Main Idea:

· The ground is level at the foot of the cross

Study Aim:

· To understand that Jesus did not come to replace the Old Testament Law but to complete it.

Create Interest:

· It’s what he would have wanted.’ How often has that phrase been used to settle an argument, when someone has died and the family is trying to organize the funeral, or the disposal of property, or the appropriate way to bring up orphaned children. Family disputes about ‘what so-and-so would have wanted’ can sometimes be as difficult as disputes about the inheritance itself.

· Paul’s argument here to the churches in Galatia is that God has set out in black and white what he wants and intends, and no subsequent disputes can alter it. The point he’s making is that the Galatian ‘agitators’ are like people at a funeral trying to smuggle in their own agendas—particularly their desire for a strong ethnic Israel without any fraternizing with uncircumcised Gentiles—under the guise of ‘what he would have wanted’. The strength of their case seems to be that the law—which God, after all, gave to Israel through Moses. Paul’s counterargument is that if the original covenant/ promise is clear there can be no question of changing it, and the law must have a different purpose altogether.[1]

Lesson in Historical Context:

· It is an anticipated argument that Paul answers in Chapter 3. The heart of his answer is to show that the covenant with Abraham was an unconditional covenant of promise relying solely on God’s faithfulness, whereas the covenant with Moses was a conditional covenant of law relying on man’s faithfulness. To Abraham, God said, “I will.” Through Moses He said, “Thou shalt.”

· The promise set forth a religion dependent on God. The law set forth a religion dependent on man. The promise centers on God’s plan, God’s grace, God’s initiative, God’s sovereignty, God’s blessings.

· The law centers on man’s duty, man’s work, man’s responsibility, man’s behavior, man’s obedience.

· The promise, being grounded in grace, requires only sincere faith. The law, being grounded in works, demands perfect obedience, which is impossible.

· In contrasting the covenants of promise and of law, Paul first shows the superiority of the one and then the inferiority of the other.[2]

· In this study you will find focus on the following I hope will add clarity to your understanding, especially to the last two on this list. Blessings to you.

o The Law Cannot Change the Promise. Gal. 3:15-18

o The Law Is Not Greater than the Promise. Gal. 3:19-20

o The Law Is Not Contrary to the Promise. Gal. 3:21-26

o The Law Cannot Do What the Promise Can Do. Gal. 3:27-29

The Law Cannot Change the Promise

Bible Study:

Galatians 3:15-18 (NKJV) 15 Brethren, I speak in the manner of men: Though it is only a man's covenant, yet if it isconfirmed, no one annuls or adds to it. 16 Now to Abraham and his Seed were the promises made. He does not say, "And to seeds," as of many, but as of one, "And to your Seed," who is Christ. 17 And this I say, thatthe law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect. 18 For if the inheritance isof the law, it is no longer of promise; but God gave it to Abraham by promise.

· Vs. 15-19: The word promise is use prominently in these verses, referring to God’s promise to Abraham that in him all the nations of the earth would be blessed (Gen. 12:1–3). This promise involved being justified by faith and having all the blessings of salvation (Gal. 3:6–9). It is obvious that the promise to Abraham (and, through Christ, to us today), given about 2000 b.c., was preceded by centuries the Law of Moses (about 1450 b.c.). The Judaizers implied that the giving of the Law changed that original covenant of promise. Paul argues that it did not.

· To begin with, once two parties conclude an agreement, a third party cannot come along years later and change that agreement. The only people who can change an original agreement are the people who made it. To add anything to it or take anything from it would be illegal.

o Although Paul means “covenant” in the Old Testament sense rather than as “testament,” he can play on the legal nuances of the latter. Judaism stressed the covenant made at Sinai, but most Jewish writers saw that same covenant foreshadowed, actually practiced in advance in Abraham (Gen 17:9–14).

o Under Greek law, testaments were confirmed by their deposit with the municipal records office; if a new testament would interfere with an older one, it was rejected.[3]

· If this is true among sinful men, how much more does it apply to the holy God? Note that Abraham did not make a covenant with God; God made a covenant with Abraham! God did not lay down any conditions for Abraham to meet. In fact, when the covenant was ratified Abraham was asleep! (see Gen. 15) It was a covenant of grace: God made promises to Abraham; Abraham did not make promises to God.

· Vs. 15: This is the first time since 1:11 that Paul addresses his readers as brethren. (This designation undoubtedly was meant to refer to both the male and female members of the Galatian churches.) He says that he wants to get at the issue at hand from the perspective of everyday life. Paul takes his example from the legal world and uses the case of a human covenant. His example turns out to be very brief, for he returns almost immediately to a discussion of Scripture.

· On the basis of his distinctive understanding of the relationship of God’s promise to Abraham and the giving of the law, Paul implicitly criticizes the rival evangelists for suggesting that in the law God has annulled God’s promise that the righteous shall live by faith. This appears to be a response to what the troublemakers may have been preaching or what Paul understands as the consequence of their advocating of the law. Paul is convinced that the result of the rival gospel is to set aside or add to God’s covenant with Abraham.[4]

o “no one annuls or adds to it,” not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Ga 3:17–19, 21–24).[5]

· Vs. 16: Further, the promises … spoken to Abraham and to his seed were not fulfilled before the giving of the Law. Rather, they found fulfillment in Christ and are in effect forever. The blessing of justification by faith is therefore permanent and could not be changed by the Law. The stress on seed (cf. Gen. 12:7; 13:15; 24:7), not seeds, was made simply to remind the readers that the faithful in Israel had always recognized that blessing would ultimately come through a single individual, the Messiah(cf. Gal. 3:19). And Matthew declared Christ to be the Son of Abraham and the true Heir to the First Covenant’s promises (Matt. 1:1).[6]

· Vs. 17: Important Note: When we read passages like this and the next one, we must remember that Paul was a trained Rabbi, an expert in the scholastic methods of the Rabbinic academies. He could, and did, use their methods of argument, which would be completely persuasive to a Jew, however difficult it may be for us to understand them.

· His aim is to show the superiority of the way of grace over the way of law. He begins by showing that the way of grace is older than the way of law. When Abraham made his venture of faith, God made his great promise to him. God’s promise was resulting upon an act of faith; the law did not come until the time of Moses, four hundred and thirty years later.

o But Paul goes on to argue—once a covenant has been duly ratified, you cannot alter it nor add additional clauses to it. Therefore, the later law cannot alter the earlier way of faith. It was faith which set Abraham right with God; and faith is still the only way for a man to get himself right with God.[7]

o The law could not take away the promise of blessing given to Abraham by God’s grace. In other words, the law does not legally or logically have the power to negate the blessing God gave to Abraham through Christ. And Paul is about to show us that, since we are in Christ, the blessing that comes to us is neither given because we keep the law nor nullified by our failure to keep it. The law is completely irrelevant as it relates to the blessing of God.

§ What a fabulous truth!

· Vs. 18: God didn’t meet Abraham halfway. He did the whole thing, saying, “Abraham, this promise I’m giving you is not based upon your agreeing with Me and doing your part. No, I’m going to do it all. I’ll even do it while you’re asleep.” God still does it all. Your salvation, the blessings that are poured upon you, the work of the Spirit flowing through you in ministry—

o it’s allGod.

o “Don’t I have any part to play?” you ask. Yes. Your part is to shoo away the birds of unbelief that will invariably come and pick at the promises of God’s Word. Whatever God said He will do is an accomplished fact. Yet vultures of doubt and buzzards of cynicism will come and say, “God’s not going to use you. He’s not going to bless you. You haven’t been praying enough.” Peck, peck, peck.

o Your part is to believe God and chase away those birds by saying, “Lord,

§ You told me You would supply all my needs according to Your riches.

§ You told me You would never leave me.

§ You told me You’re preparing a place in heaven for me.

§ You told me You would give the Holy Spirit to me

📷 I believe you Lord and know you have done all you said.

v Thank You, Lord![8]

The Law Is Not Greater Than the Promise

Galatians 3:19-20 (NKJV) 19 What purpose then doesthe law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator. 20 Now a mediator does not mediatefor one only, but God is one.

· Vs. 19: How do we know that the law does not justify or make a person acceptable to God? Because the law was temporary. It had a certain course to run and when it was run, it was to be set aside. To say that the law was temporary frightens some believers, for they fear that such a teaching makes way for loose living. Nothing could be further from the truth. Note what Scripture says: “It was added because of transgressions, till the Seed should come to whom the promise was made” (paraphrase)

· When Jesus Christ came, the law was to be set aside. The law was meantto have only a temporary purpose and life span. It was to extend only from Moses to Jesus Christ, for Jesus Christ is “the seed” to whom the promise of righteousness was given.

o God never intended the law to be the way of salvation. Soak on this!

§ It was only for the temporary purpose of showing men their sin and its awfulness.

Thoughts to Soak On😊 (Let’s glimpse back to Galatians 2)

· “We who are Jews by birth,” Paul said, “know that a man is not justified by observing the Law, but by faith in Jesus Christ” (Gal. 2:15–16). Paul then pointed out that all the Law was able to do was to demonstrate that the one under it was a lawbreaker. There was no power in the Law to create holiness.

· But the Christian is not under Law, because “through the Law I died to the Law so that I might live for God” (Gal. 2:19).

o That is, because of the Christian’s union with Christ the believer is legally released from the Law….. How?

§ By dying with the Savior. For a person who is “dead” is not responsible to keep the Old Testament code but is released from its hold.

· Thus, the Christian, as the old man who was crucified with Christ, no longer lives. But our union with Jesus was not just union in His death (Rom. 6:1–6). It was also union with Jesus in His resurrection. Now “Christ lives in me.” In fact, the daily life of the believer is the Christ life, lived “by faith in the Son of God, who loved me and gave Himself for me” (Gal. 2:20).[9]

· Since the law was meant to be temporary until Christ came, does that mean that the law has no value for men today? Could we just cut the law out of our Bibles and be just as well off?

o No, a thousand times no! Jesus Christ fulfilled the law; therefore, He embodies the law.

o True, He embodies much more than the law, but He does embody the law. The law and its righteousness is part of His nature. Therefore, when a man looks at Jesus Christ, he sees the perfection of His nature, and that perfection includes the righteousness of the law. To cut the law out of our Bibles would be to erase part of our understanding of Jesus Christ and part of His very nature.

§ Matthew 5:17 (NKJV) 17 "Do not think that I came to destroy the Law or the Prophets. I did not come to destroy but to fulfill.

o Note: Since Jesus Christ has come, He (His perfect life and righteousness) is to be the standard for men. Jesus Christ fulfilled the law; that is, in Jesus Christ God gave man more than just mere words to describe how He wants man to live.

· Vs. 20: The participation of the angels in the giving of the law was not merely a piece of pious Jewish folklore, for it is confirmed elsewhere in the New Testament (cf. Acts 7:38, 53; Heb 2:2). Paul accepted this and repeated it here not, however, for the purpose of enhancing the law by associating it with the glory of angels but rather to indicate how superior promise is to law since the latter required a creaturely mediation.[10]

· The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise.

o A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them.

o The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to affect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.

o And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ.

§ It tends every way to promote it. [11]

· Is the law then against the promises of God? Certainly not! The law is not something evil, opposing God’s promise. The problem with the law is found in its inability to give strength to those who desire to keep it.

· Big note here: If the law could have given life, then it could have brought righteousness.

o But the Law of Moses brings no life; it simply states the command, tells us to keep it, and tells us the consequences if we break the command.[12]

Let’s sum up what we have learned about the law verses grace (The Promise). I recommend reading and discussing each following point.

· The Law was therefore inferior in dignity to the promise because of the requirement of a mediator. What a difference between Law and grace:

· The Law only condemns and curses, makes sin more heinous, whereas grace gives life.

· The Law was but temporary, a passing phase in God’s ways, whereas grace is God’s permanent way in dealing with men.

· The Law was mediated with God at a distance, but grace is God coming near to men, taking it upon Himself to bless men.

· The Law laid obligations upon men who were unable to fulfil them, whereas in grace all is undertaken by God Himself.[13]

The Law is not Contrary to the Promise

Galatians 3:21-26 (NKJV) 21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. 22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. 23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. 24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. 25 But after faith has come, we are no longer under a tutor. 26 For you are all sons of God through faith in Christ Jesus.

· Vs. 21: All this does not mean that the Mosaic law was not within the broad sweep of God’s plan. Paul asked another question that his critics probably also asked, Is the law then against the promises of God? Paul quickly and strongly denied this. But the purpose of the law was not to provide a way of salvation. If the law could have provided a way of being justified and receiving life, verily righteousness should have been by the law.

· Vs. 22 begins with the word “But”. This shows that righteousness did not come through the law. Paul pointed out that the Scripture has confirmed all under sin. The Old Testament itself pointed to the universal sinfulness of the descendants of Adam, stating, “All we like sheep have gone astray” (Isa. 53:6). Thus, the purpose of the law was to show humanity its sins and to prepare humanity for the coming of Jesus.

· Vs. 23 states the main point of verses 19–22even more strongly. Not only did the law convict people of sin, but it also imprisoned them: We were kept under the law (“held prisoners by the law,” NIV). People were shut up unto (“locked up until,” NIV) the faith which should afterwards be revealed. This analogy pictures Old Testament people imprisoned by the law until Christ came.

· Vs. 24–25 use another analogy to describe that period in the history of divine redemption. Paul compared the law to a school tutor. In well-to-do families in Greco-Roman life, a man was assigned to guide young boys until they were mature enough to assume full adult status.

o The man was usually a slave. He took the boy to and from school.

o He disciplined him when necessary.

o He was responsible for the boy’s moral and social behavior. During those years the boy was under the supervision of the one appointed to prepare him for maturity.

o The boy was little more than a slave as a child, but he became a son and heir when he was grown (see 4:1–7).

§ Keep in mind that Paul was using broad strokes to depict stages in divine history, not stages in an individual’s life. He was describing the long period between the covenant with Israel and the coming of Jesus Christ.

§ People ask how anyone was saved during those years. Paul insisted that no one ever has been saved by keeping the law, only by faith in God like Abraham’s. Note “Abraham believed God”

📷 Even Moses knew that only by God’s mercy were His people saved (Ex. 34:6–7). From the beginning the people of Israel sinned. The prophets called them to repent and rely on the mercy of God. The prophets also predicted the coming of a Savior.

📷 Thus the people were saved by looking to the God who would fully reveal Himself and redeem humanity in Jesus.

What are some lasting lessons of Galatians 3:19–26?

· The law was given to show people their sins.

· It was a temporary stage in God’s redemptive plan.

· The law was never a way of salvation.

· The law imprisoned humanity until Christ came.

· The law disciplined, guided, and supervised humanity in preparation for the coming of Christ.

· People have always been saved by faith in a merciful God because of His grace.[14]

The Law Cannot Do What the Promise Can Do

Galatians 3:27-29 (NKJV) 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you areChrist's, then you are Abraham's seed, and heirs according to the promise.

· Vs. 27: Our baptism sets forth visibly this union with Christ. This cannot possibly mean that the act of baptism itself unites a person to Christ, that the mere administration of water makes him a child of God. We must give Paul credit for a consistent theology. This whole Epistle is devoted to the theme that we are justified through faith, not circumcision.

· It is inconceivable that Paul should now substitute baptism for circumcision and teach that we are in Christ by baptism!

o The apostle clearly makes faith the means of our union with Christ.

o Faith secures the union; baptism signifies it outwardly and visibly.

§ Thus, in Christ, by faith inwardly (verse 26) and baptism outwardly (verse 27), we are all sons of God.

· Vs. 28: Literally, ‘You are all one person in Christ Jesus’ (neb). In Christ we belong not only to God (as His sons/daughters) but to each other (as brothers and sisters).

o And we belong to each other in such a way as to render of no account the things which normally distinguish us, namely race, rank and sex.

· First, there is no distinction of race. ‘There is neither Jew nor Greek’ (verse 28). God called Abraham and his descendants (the Jewish race) in order to entrust to them His unique self-revelation. But when Christ came, God’s promise was fulfilled that in Abraham’s seed all the families of the earth would be blessed.

o This includes all nations of every race, color, and language.

o We are equal, equal in our need of salvation, equal in our inability to earn or deserve it, and equal in the fact that God offers it to us freely in Christ.

o Once we have received it, our equality is transformed into a fellowship, the brotherhood/sisterhood which only Christ can create.

· Secondly, there is no distinction of rank. ‘There is neither slave nor free.’ Nearly every society in the history of the world has developed its class or caste system. Circumstances of birth, wealth, privilege, slavery and education have divided men and women from one another.

o In Paul’s day a person was either slave (doulos) or free (eleuthros). Economic and social slavery and freedom are used in the Bible in a figurative sense for moral and spiritual slavery and freedom..[15]

o In Christ snobbery is prohibited and class distinctions are rendered void.

· Thirdly, there is no distinction of sex. ‘There is neither male nor female.’ This remarkable assertion of the equality of the sexes was made centuries in advance of the times.

o Women were nearly always despised in the ancient world, even in Judaism, and not infrequently exploited and ill-treated as well.

o But here the assertion is made that in Christ male and female are one and equal—and made by Paul, who is ignorantly supposed by many to have been an anti-feminist.

· Note: A word of caution must be added. This great statement of verse 28 does not mean that racial, social, and sexual distinctions are actually obliterated.

o Christians are not literally ‘color-blind’, so that they do not notice whether a person’s skin is black, brown, yellow or white.

o Nor are they unaware of the cultural and educational background from which people come.

o Nor do they ignore a person’s sex, treating a woman as if she were a man or a man as if he were a woman.

· Of course, every person belongs to a certain race and nation, has been nurtured in a particular culture, and is either male or female. When we say that Christ has abolished these distinctions, we mean not that they do not exist, but that they do not matter and should not matter.

o They are still there, but they should no longer create any barriers to fellowship.

o We recognize each other as equals, brothers and sisters in Christ. By the grace of God we would resist the temptation to despise one another or patronize one another, for we know ourselves to be ‘all one person in Christ Jesus’ (neb).[16]

Let’s sum up Vs. 28 with some clarity

· Paul’s assertion does not obliterate social or role distinctions. Observation will confirm the continuing existence of Jew and Greek, male and female.

· The statement is an affirmation of the impartial nature of the love of God in salvation (cf. Acts 10:34, 35).

· The equality of personhood which God gave to His entire creation is a birthright of new life, to be exercised as an opportunity for intimate fellowship with God Himself.

· Similarly, the divinely assigned responsibility of race, position, or sex is a mandate of office, to be accepted as an opportunity in service and for glory to the Lord.

o This is no contradiction to the equality and unity we experience “in Christ,” which transcends all racial, ethnic, social, national, or sexual distinctions.[17]

Let’s move on and wrap up our study

· Vs. 29: Paul now reaches a glorious conclusion as he declares that if they are Christ’s, then they are spiritually the seed of Abraham.

o The Judaizers were claiming that the Gentiles must be circumcised and keep the Law in order to become Abraham’s seed.

o Paul has proved that all that was promised to Abraham has been fulfilled in Christ, so that to be united to Christ the true Seed, is to be linked with Abraham and thus to be constituted heirs in association with Christ.

o The “seed” in v. 16 is Christ, but in this verse it refers to Christians because of their union with Him.

o Logically it follows that if sons then heirs. It is to be observed that in Rom 8:17 heirship is connected with being children, not with being sons.

o Sons of God: When believers are viewed as children, the emphasis is on birth; when viewed as sons, the emphasis is on dignity and character. The apostle John never speaks of believers as sons, always as children, reserving the word “son” for the Lord Jesus.[18]

Spiritual Transformations

· Paul used the Old Testament to support the gospel of grace through faith. Because no one obeys the law perfectly, humanity lies under the law’s curse.

· Christ became a curse in His death in order to redeem sinful humanity.

· The Mosaic law does not save, but it played a role in God’s plan of salvation by convicting people of sin and thus preparing them for the coming of the Savior.

· We have moved beyond that stage of redemptive history and Christians live under grace, not law.

· Legalism does not help, it only hurts. It keeps people from Christ, and it plagues believers.

Ø How would you answer someone who says, “I don’t need Christ because I obey the Ten Commandments?”[19]

[1]Tom Wright, Paul for Everyone: Galatians and Thessalonians (London: Society for Promoting Christian Knowledge, 2004), 35–36. [2]John F. MacArthur Jr., Galatians, MacArthur New Testament Commentary (Chicago: Moody Press, 1983), 82. [3]Craig S. Keener, The IVP Bible Background Commentary: New Testament (Downers Grove, IL: InterVarsity Press, 1993), Ga 3:15–20. [4]L. Ann Jervis, Galatians, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Book, 2011), 93. [5]Robert Jamieson, A. R. Fausset, and David Brown, Commentary Critical and Explanatory on the Whole Bible, vol. 2 (Oak Harbor, WA: Logos Research Systems, Inc., 1997), 330. [6]Donald K. Campbell, “Galatians,” in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 598. [7]William Barclay, ed., The Letters to the Galatians and Ephesians, The Daily Study Bible Series (Philadelphia, PA: The Westminster John Knox Press, 1976), 28. [8]Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 1182. [9]Lawrence O. Richards, The Teacher’s Commentary (Wheaton, IL: Victor Books, 1987), 902. [10]Timothy George, Galatians, vol. 30, The New American Commentary (Nashville: Broadman & Holman Publishers, 1994), 256. [11]Matthew Henry and Thomas Scott, Matthew Henry’s Concise Commentary (Oak Harbor, WA: Logos Research Systems, 1997), Ga 3:19. [12]David Guzik, Galatians, David Guzik’s Commentaries on the Bible (Santa Barbara, CA: David Guzik, 2013), Ga 3:19–21. [13]Jack Hunter, “Galatians,” in Galatians to Ephesians, ed. T. Wilson and K. Stapley, What the Bible Teaches (John Ritchie Ltd., 2000), 51. [14]Robert J. Dean, Bible Studies for Life, Summer 2011, Herschel Hobbs Commentary (LifeWay Christian Resources, n.d.), 69–70. [15]Robert J. Dean, Family Bible Study, Summer 2003, Herschel Hobbs Commentary (LifeWay Christian Resources, 2003), 75. [16]John R. W. Stott, The Message of Galatians: Only One Way, The Bible Speaks Today (Leicester, England; Downer’s Grove, IL: InterVarsity Press, 1986), 99–101. [17]W. A. Criswell et al., eds., Believer’s Study Bible, electronic ed. (Nashville: Thomas Nelson, 1991), Ga 3:28. [18]Jack Hunter, “Galatians,” in Galatians to Ephesians, ed. T. Wilson and K. Stapley, What the Bible Teaches (John Ritchie Ltd., 2000), 55. [19]Robert J. Dean, Bible Studies for Life, Summer 2011, Herschel Hobbs Commentary (LifeWay Christian Resources, n.d.), 70.

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