And the Law is not of faith ( ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως); but the Law is not "by faith." This is closely connected with the latter part of the preceding verse, as forming another portion of the proof which is there introduced by "for."
Galatians 3:11 should end with a semicolon, not with a full stop. The δὲ at the beginning of this verse is slightly adversative, setting "the Law" in contrast with the notion of "living by or from faith."
These words, "by or from faith" ( ἐκ πίστεως), are borrowed from the preceding citation. We may paraphrase thus: The Law does not put forward as its characteristic principle, "by faith;" the characteristic principle of the Law is rather that which we read in the third book of Moses (18:5)," The man who hath actually done them shall live by them."
But, The man that doeth them shall live in them; but, He that doeth them shall live in them. The whole verse (Le 18:5) in the Authorized Version, following the Hebrew, stands thus: "And ye shall keep my statutes and my judgments: which if a man do, he shall live in them: I am the Lord."
The Septuagint runs thus: "And ye shall keep [or, 'and keep ye'] all my statutes and all my judgments, and ye shall do them [or, 'and do ye them']: the man that doeth them shall live in them ( ὁ ποιήσας αὐτὰ ἄνθρωπος ζήσεται ἐν αὐτοῖς) I am the Lord your God."
It thus appears that the pronoun "them" recites "my statutes and my judgments." But this the apostle is not at present particularly con-corned to specify; his main point here is that the Law requires such and such things to be actually done, before it holds out the prospect of life to be gained thereby.
Those under the Law were bound to render strict obedience to all its requirements, whether moral or ceremonial; and whosoever set aside any of whichever class was constituted by the Law a "transgressor" and a man "accursed."
As it stands in the passage of Leviticus referred to, the clause which is cited bears not so much the aspect of a promise as of a restrictive statement implying a threatening or warning, and is therefore its harmony with the commination quoted in verse 10.
The "doing" here spoken of differs essentially from evangelical obedience. Comprising as it did its very large proportion the observance of the ceremonial prescriptions ( προστάγματα) of the Law, it points to a course of conduct in which a man, striving to earn pardon and acceptance by a meritorious life, had continually to be turning his eye, slavishly and under tear of the "curse" in case of failure, towards an external Law, whose detail of positive enactments, in addition to the regulation of his moral conduct and inward spirit, he was bound with scrupulous exactness to copy in his life.
The spiritual obedience of "faith," on the other hand, evolves itself (in the apostle's view) freely and spontaneously from the inward teaching and prompting of God's Spirit, of which it is the natural product or "fruit" (Leviticus 5:1-19:22).
Such are these two forms of religious life when viewed each in its idea. When, however, we compare the spiritual state of many even sincere believers in Christ, so far as we can estimate it, with the spiritual state of (say) the marvellous author of Psalms 119:1-176.
or of David and other pious Israelites, as disclosed in the exercises of pious feeling garnered in that same devotional book, we cannot fail to perceive that an Israelite under the Law might yet be not "of the works of the Law," but in no small degree qualified to teach the Christian believer himself, even in the life which is "of faith."
"Shall live in them;" that is, shall find in them a fountain, as it were, of life. The Targums, Bishop Lightfoot observes, define the meaning of "living" by "life eternal."