We now move into the central theological argument, with the crucial question, "how are we justified?". Paul first talks from the perspective of a Jew, and states quite clearly that it is not by observing the law, but by faith in Christ. Israel's history had clearly shown that they were not justified by observing the law. Again and again they had failed God. Finally, Christ had come and now they were justified because of their faith in Him. They were now acceptable to God. So those who had the law had put their hope in Christ, not in the law.
These verses are at the nub of the current debate between old and new perspective. Reading verse 17 we usually take it as meaning that "sometimes we still sin, so does that mean that faith in Christ does not work, indeed that He promotes sin". An alternative way to look at it is to remember the context, namely of Peter eating with Gentiles, then refusing to do so. Now Jews used the term "sinners" to refer to Gentiles as being outside the covenant, rather than a direct reference to their moral condition. Paul, and Peter before the Judaisers arrived, treated Gentile believers as equals, and ate freely with them. So in the eyes of Jews they would be "sinners". But part of the gospel is that in Christ there is neither Greek nor Jew (Galatians 3:28). Indeed it was always God's plan that all peoples be blessed (Genesis 12:1-3).
The purpose of the Law was not to make people righteous, but to show them their need of a saviour. Paul now trusted in Christ, he does not live out of his own strength, nor relying on fulfilling some law to achieve righteousness. Indeed, if we do not live by faith, then we are saying that Christ died for nothing, that He did not need to go to the cross.
The fundamental point is that we are saved by grace through faith in Christ.
These verses are at the nub of the current debate between old and new perspective. Reading verse 17 we usually take it as meaning that "sometimes we still sin, so does that mean that faith in Christ does not work, indeed that He promotes sin". An alternative way to look at it is to remember the context, namely of Peter eating with Gentiles, then refusing to do so. Now Jews used the term "sinners" to refer to Gentiles as being outside the covenant, rather than a direct reference to their moral condition. Paul, and Peter before the Judaisers arrived, treated Gentile believers as equals, and ate freely with them. So in the eyes of Jews they would be "sinners". But part of the gospel is that in Christ there is neither Greek nor Jew (Galatians 3:28). Indeed it was always God's plan that all peoples be blessed (Genesis 12:1-3).
The purpose of the Law was not to make people righteous, but to show them their need of a saviour. Paul now trusted in Christ, he does not live out of his own strength, nor relying on fulfilling some law to achieve righteousness. Indeed, if we do not live by faith, then we are saying that Christ died for nothing, that He did not need to go to the cross.
The fundamental point is that we are saved by grace through faith in Christ.
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