What does it mean that “the righteous shall live by faith”?

Galatians (Galates) 3:11 (ESV)

11 Now it is evident that no one is justified before God by the law, for “The righteous shall live by faith.”

En bref

When Paul says the righteous will live by faith, he means that

through faith one is justified before God to live with him forever; or
through Christ’s faith one is justified before God.

Paul means that those who are justified before God bear this status because they live by faith in Christ. Paul has been explaining that no one is justified by the works of the law, but by faith in Christ (Galatians 2:16). Now he offers an example from familiar Old Testament history to show that this has always been the case. He explains that Abraham was counted righteous because he believed God (Galatians 3:6), which means that the sons of Abraham are people of faith (Galatians 3:7). Paul continues by explaining that anyone who depends on the works of the law is cursed (Galatians 3:10), which means that no man is justified before God through the works of the law (Galatians 3:11). Now Paul quotes from Habakkuk 2:4, where the prophet wrote, The righteous will live by faith. Paul’s point is that justification before God comes through faith, not works of the law, and this is true throughout Israelite history.

Some argue that what Paul has in mind here is not the faith of the sons of Abraham but the faith of Christ. The idea is that whenever Paul uses the prepositional phrase ἐκ πίστεως in Galatians he uses it in a subjective sense. This means that Paul has the faith of Christ, not faith in Christ in mind when he uses the phrase ἐκ πίστεως. In other words, we are not saved by works, but by the faithfulness of Christ.

While it might be that Paul has the faithfulness of Christ in mind in some places in Galatians, only the context can determine this. Greek prepositional phrases carry a variety of meanings depending on the context, so we cannot decide beforehand how an author uses a prepositional phrase without reading that phrase in context. In the case of Galatians 3:11, it is difficult to see how Paul could have Christ’s faithfulness in mind. His argument has been that Abraham, and the sons of Abraham are justified by faith. In the first part of Galatians 3:11 he says no man is justified by works of the law, and in the second part he declares that the righteous will live by faith. With this context in mind, it hardly makes sense to say that Paul has Christ’s faithfulness in mind. Rather, his point is that people of faith are justified, not people of works of the law.

When Paul says the righteous will live by faith, he means that faith is the antithesis of works. Only those who have faith are justified before God.

Interpretation 1:
Through faith one is justified before God to live with him forever.

Summary:

Paul explains to the Galatians that no one is justified before God by works of the law. Instead, we are justified before God through faith, the antithesis of works. To be justified before God through faith means eternal life.

We are sinful, so we cannot be justified before God because of the things we do. On the other hand, Jesus Christ is sinless, so he is perfectly righteous. When we place our faith in Christ, we are grafted into Christ and thereby receive his righteousness, and therefore we are justified before God.

Advocates:

James Dunn
Ronald Fung
Richard Longenecker
Douglas Moo
Thomas Schreiner

Minor differences:

Our authors agree that Paul’s point here is that one is justified before God not by works of the law but by faith. They also generally agree that when Paul says the righteous shall live, or that the righteous by faith shall live, the living he has in mind has to do with eternal life with God. In other words, he does not mean that by faith the righteous will live prosperously in this life, but that by faith we are justified before God with the result of eternal life.^1,2,3 It is interesting to note that Douglas Moo and Thomas Schreiner connect eternal life with Paul’s meaning of the verb to live.^4,5 In other words, the passage has to do with eternal life in the sense that, when Paul says the righteous will live by faith, he means the righteous will have eternal life through faith.⁶ Richard Longenecker, on the other hand, offers no claim as to Paul’s precise meaning of the verb to live, but still sees that Paul has eternal life in mind. This is likely because the theme of eternal life in the verse does not depend on how one takes the verb to live. For example, if Paul uses the verb to live in the sense of to live one’s life, salvation is still the end result. That is because one is justified by living a life by faith, and to be justified before God implies eternal life.

Still there is a quibble between Douglas Moo and Ronald Fung, but it’s not difficult to resolve. In Greek it says in the second part of Galatians 3:11, Ὁ δίκαιος ἐκ πίστεως ζήσεται. In this construction we have a noun (ὁ δίκαιος, the righteous), a prepositional phrase (ἐκ πίστεως, by faith), and a verb (ζήσεται, will live). The literal translation of this clause, with indicators separating each of the grammatical features is, The righteous [noun] by faith [prepositional phrase] will live [verb]. So far this is fine, except that in Greek grammar, word order is flexible, which means that the prepositional phrase ἐκ πίστεως could modify either the noun, ὁ δίκαιος, or the verb, ζήσεται. If the prepositional phrase modifies the verb, we would rearrange our English translation as follows: The righteous [noun] will live [verb] by faith. Moo takes it that the prepositional phrase modifies the verb, so the translation should read, The righteous will live by faith.⁷ Fung, on the other hand, adamantly defends the position that the prepositional phrase modifies the noun, as in, The righteous by faith will live.⁸ So which is it? Does the prepositional phrase modify the noun or the verb?

Schreiner, Longenecker, and Dunn point out that whatever word order one chooses, it makes no real difference when it comes to meaning.^9,10,11 The point here is that righteousness is associated with faith, not works of the law.¹² In other words, both constructions of the clause mean the same thing. The righteous person who by faith lives is righteous because by faith he lives. And the righteous person who lives by faith is righteous because by faith he lives.

Arguments

Explanation:

Paul’s argument from Galatians 3:6–12 shows that when he says the righteous will live by faith, he means that those who justified before God are justified by faith. Paul reminds his audience of Abraham, the man of faith. Abraham believed God and it was counted to him as righteousness (Galatians 3:6). He uses Abraham to demonstrate that it is people of faith who are justified before God (Galatians 3:7–8). It is faith that justifies, in contrast with the works of the law, because those who rely on the works of the law are under a curse (Galatians 3:10). Now Paul sums up his argument. Based on the fact that Abraham was reckoned righteous by faith, and those who rely on the works of the law are cursed, it is evident that no one is righteous before God by works, because like Abraham, the ones who are reckoned righteous live by faith.¹³

Counterargument:

While it is good for us to consider Paul’s statement in context, it is important to see that when Paul says the righteous will live by faith, he quotes from Habakkuk 2:4. This complicates matters because it means we also have to consider the context of Habakkuk 2:4. There the prophet calls on the people of Israel to live faithfully according to the Lord even in light of the difficult and confusing historical situation in which they find themselves.¹⁴ The notion here is not that the faith of Israel will make them righteous before God, but that the righteous, as opposed to the wicked, live faithfully in the Lord.

Response to counterargument:

It is true that, on the face of it, there is a slight difference between Habakkuk and Paul. This is because when Habakkuk uses the phrase righteous and faith he most likely means the person who is in good standing with God, lives by faithfulness to the Lord and his covenant.¹⁵ Still, we are exegeting not Habakkuk 2:4 but Galatians 3:11, so we need to understand the quote the way Paul uses it. And how Paul uses it here is to contrast the works of the law that bring curses, with faith that brings righteousness.¹⁶ Does this mean that Paul misinterprets or applies Habakkuk in a way that is not faithful to Habakkuk? Not at all. Faith is a necessary condition for faithfulness (how can one be in any way faithful to God if they do not trust God?).¹⁷ Thus, what we see Paul doing is applying Habakkuk 2:4 to the situation in Galatia.¹⁸ Paul understands the Old Testament, and he sees that righteousness and faith were associated all along.¹⁹

Explanation:

Paul says that the righteous will live by faith (Galatians 3:11). We can deduce what Paul means by this by identifying what Paul means by to live. In other words, does Paul mean that the ones who have good standing with God live their lives by trusting in God? Or does he mean the righteous will have eternal life by trusting in God? When we reach Galatians 3:21 we find our answer.²⁰

In Galatians 3:12–22 Paul continues to explain the difference between the law and faith in Christ. Since the law is not able to justify, he asks whether the law is contrary to the promises of God. He concludes, Certainly not! not because there is a problem with the promises of God, but because God did not give a law that could give life. By saying that the law could not give life Paul indicates what he means by to live in Galatians 3:11. The law cannot give life, but those who place their faith in Christ are given life. Since the ones who are given life already have natural life, the life Paul has in mind is eternal life.

Counterargument:

It is best to understand Galatians 3:11 in light of its immediate context. When we reach Galatians 3:12 we see that Paul has activity, not eternal life in mind. He says that the righteous person will live by faith (Galatians 3:11), but the law does not rest on faith, for he who does them will live by them (Galatians 3:12). Paul’s point is that those who are righteous before God are those who live their lives according to faith, and those who are not righteous before God are those who live their lives according to the works of the law.

Response to counterargument:

Paul’s aim in Galatians 3:12 is not to make a point about daily living or eternal life. Rather, his point is that the righteous live by faith, while the law requires doing. Faith and doing are antithetical. In fact, there is precedent in Jewish literature that by doing the works of the law one would gain eternal life.²¹ So it is not out of Paul’s purview that to live in both Galatians 3:11 and Galatians 3:12 refers to eternal life. Still, Paul’s point is the contrast between faith and doing.

Possible weaknesses

Interpretation 2:
Through Christ’s faith one is justified before God to live with him forever.

Summary:

Paul quotes from the Old Testament to contrast the difference between the law and faith. In Leviticus, life is promised to those who do the law, while in Habakkuk it is promised to those who have faith. Since no one can do the law, life is had through the faith of Christ. And we believe in Christ.

Advocates:

Frank Matera

Arguments

Explanation:

Paul uses the phrase ἐκ and διὰ πίστεως several times throughout the letter to the Galatians. Ἐκ is translated out from/from and διά with the genitive is translated through. These are prepositional phrases that can be taken as either an objective or subjective genitive.²² If the phrase is an objective genitive, then it has to do with placing one’s faith in something or someone; for example, faith in Christ or through faith in Christ. If these are taken as subjective genitives, they have to do with the faith of someone; for example, from the faith of Christ or though the faith of Christ. There are several reasons to think that when Paul uses the phrase ἐκ πίστεως or διὰ πίστεως in Galatians, he means them as subjective genitives.²³ First, Paul has explained that we are not justified by the works of the law but διὰ πίστεως Ἰησοῦ Χριστοῦ and ἐκ πίστεως Χριστοῦ (Galatians 2:16). It is best to take these to mean that we are not justified by works but through the faith of Christ and by the faithfulness of Christ.²⁴ Second, Paul would be verbose in Galatians 2:16 if he only has the objective genitive in mind. His likely meaning there is that by believing in Christ, we are justified through and by the faithfulness of Christ.²⁵ Third, Paul consistently contrasts works of the law and faith. Works of the law are an activity, and faith is a passive activity. Paul’s contrast would be even stronger if he contrasts works of the law and Christ’s faith.²⁶

Thus, when Paul uses the phrases ἐκ and διὰ πίστεως, he uses them to denote the faith of Christ. This means that when Paul uses it in Galatians 3:11 to explain that the righteous live ἐκ πίστεως, he must have the faith of Christ in mind.

Counterargument:

First, when and how Paul uses the subjective or objective genitive when he uses the phrase ἐκ πίστεως is a matter of debate. There are good arguments for and against each instance of Paul’s use of the phrase. Still, even if we grant that on occasion, Paul does have the subjective genitive in mind when he uses the phrase, we need to determine whether Paul is using an objective or subjective genitive based on the context. There are only so many constructions in Greek grammar, and, as in the case of the objective and subjective genitive, sometimes the construction is the same but the meaning is different. Just because Paul uses a genitive prepositional phrase in one place with a subjective intent, does not mean he deploys it that way in every situation. This means we must look to the context to determine whether Paul has the objective or subjective genitive in mind. Further, we not only have to look at whether Paul has the subjective or objective genitive in mind, but we have to determine the subject he has in mind. Maybe in one place Paul has the faith of Christ in mind and in another, the faith of believers.

In the case of Galatians 3:11, it is not clear whether Paul has a subjective or objective genitive in mind, but it is hard to see how he could have the faith of Christ in mind. We can determine this by the context. Paul explains that because Abraham believed God, he was counted righteous (Galatians 3:6). In other words, men of faith are sons of Abraham (Galatians 3:7). Thus, no man is justified by the works of the law, because the law brings a curse (Galatians 3:10–11). Instead, the righteous will live by faith (Galatians 3:11). Clearly Paul has in mind that people are righteous before God by faith, not works. In Galatians 3:11a he says that no man is justified by works, and in Galatians 3:11b he explains that the righteous live by faith. There can be no doubt that the righteous one of Galatians 3:11b is an answer to the one who does the works of the law in Galatians 3:11a.²⁷ Jesus’ faith, although vastly superior to the faith of any other human, and eternally important, is simply not in view in Galatians 3:11.

Possible weaknesses

Interpretation 1:Through faith one is justified before God to live with him forever.

Interpretation 2:Through Christ’s faith one is justified before God to live with him forever.

Interpretation 1:
Through faith one is justified before God to live with him forever.

Interpretation 2:
Through Christ’s faith one is justified before God to live with him forever.