Silva, Moisés. “Faith Versus Works of Law in Galatians.” In Justification and Variegated Nomism: Volume 2—The Paradoxes of Paul. Edited by D. A. Carson, Peter T. O’Brien, and Mark A. Seifrid. Grand Rapids: Baker, 2004.
Silva summarizes his own article:
In this essay I have sought to demonstrate the following points: (1) Because of the inherent ambiguity of genitival constructions, the phrase πίστις Ἰησοῦ Χριστοῦ must be understood in the light of unambiguous constructions appearing in the context. (2) Neither Paul nor other NT authors ever use unambiguous constructions where the name Jesus Christ is the subject of faith (e.g., Ἰησοῦ Χριστοῦ πστεύει or πιστός ἐστιν), but Paul does use the name as the object of the verb, especialy in the immediate context of the genitival construction (Gal 2:16), and both Paul and the other NT authors routinely and explicitly speak of faith in God or in Christ as the human response of Christian believers. (3) There are thus no linguistic-contextual indications that the genitival construction should be understood as a reference to the faith or faithfulness of Christ. (4) Even if such an understanding were possible, the believer’s response of faith over against law-works indisputably plays a fundamental role in the argument of Galatians 2-3 from beginning to end. (5) The concept of law-works includes but cannot be restricted to national customs that function as ‘identity badges.’ (6) The expression ‘as many as are of works of law,’ being explicitly contrasted with ‘the ones of faith,’ functions negatively, thus indicates the absence of (true) faith and refers primarily to Paul’s Judaizing opponents who seek to live, that is, be justified, buy works. (7) Paul’s arguments in Galatians 3 is essentially eschatological in character, flowing from the concept that the Spirit-promise has been fulfilled. (8) The Sinaitic law preceded the time of fulfillment, and so its role in soteriology was preparatory and temporary. (9) The Judaizing claim that the law could give life confuses these eschatological epochs, introduces an improper opposition between law and inheritance/promise, sets aside the grace of God, and makes Christ’s death of no account. (10) If these assertions are defensible, it follows that the Protestant doctrine of justification by faith alone—and not by works of obedience to the law—reflects a fundamentally important and exegetically valid understanding of Paul’s teaching in Galatians. [247-48]
The only thing I would add is that in the course of making his argument Silva also instructs readers on a linguistically sound approach to exegesis, especially with reference to the genitive.