Bibelkommentare

The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. II. He proves the doctrine which he had reproved them for departing from—that of justification by faith without the works of the law, 1. From the example of Abraham's justification. 2. From the nature and tenour of the law. 3. From the express testimony of the Old Testament; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, "Wherefore then serveth the law?" he answers, (1.) It was added because of transgressions. (2.) It was given to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter by acquainting us with the privilege of Christians under the gospel state.

The address of Paul to Peter, as I suppose, was closed at the last verse of Galatians 2. The apostle in this chapter, in a direct address to the Galatians, pursues the argument on the subject of justification by faith. In the previous chapters he had shown them fully that he had received his views of the gospel directly from the Lord Jesus, and that he had the concurrence of the most eminent among the apostles themselves. He proceeds to state more fully what his views were; to confirm them by the authority of the Old Testament; and to show the necessary effect of an observance of the laws of Moses on the great doctrine of justification by faith. This subject is pursued through this chapter and the following. This chapter comprises the following subjects:

(1) A severe reproof of the Galatians for having been so easily seduced by the arts of cunning men from the simplicity of the gospel, Galatians 3:1. He says that Christ had been plainly set forth crucified among them, and it was strange that they had so soon been led astray from the glorious doctrine of salvation by faith.

(2) he appeals to them to show that the great benefits which they had received had not been in consequence of the observance of the Mosaic rites, but had come solely by the hearing of the gospel. Galatians 3:2-5. Particularly, the Holy Spirit, with all his miraculous and converting and sanctifying influences, had been imparted only in connection with the gospel. This was the most rich and most valuable endowment which they had ever received; and this was solely by the preaching of Christ and him crucified.

(3) in illustration of the doctrine of justification by faith, and in proof of the truth of it, he refers to the case of Abraham, and shows that he was justified in this manner, and that the Scripture had promised that others would be justified in the same way, Galatians 3:6-9.

(4) he shows that the Law pronounced a curse upon all those who were under it, and that, consequently, it was impossible to be justified by it. But Christ had redeemed us from that curse, having taken the curse on himself, so that now we might be justified in the sight of God. In this way, says he, the blessing of Abraham might come on the Gentiles, and they all might be saved in the same manner that he was, Galatians 3:10-14.

(5) this view he confirms by showing that the promise made to Abraham was made before the giving of the Law. It was a mode of justification in existence before the Law of Moses was given. It was of the nature of a solemn compact or covenant on the part of God. It referred particularly to the Messiah, and to the mode of justification in him. And, since it was of the nature of a covenant, it was impossible that the Law given many years after could disannul it or render it void, Galatians 3:15-18.

(6) it might then be asked, what was the use of the Law? Why was it given? It was added, Paul says, on account of transgressions, and was designed to restrain people from sin, and to show them their guilt. It was, further, not superior to the promise of a Mediator, or to the Mediator, for it was appointed by the instrumentality of angels, and it was in the hand of the Mediator himself, under him, and subject to him. It could not therefore be superior to him, and to the plan of justification through him, Galatians 3:19-20.

(7) yet Paul answers an important objection here, and a very obvious and material inquiry. It is, whether he means to teach that the Law of God is contradictory to his promises? Whether the Law and the gospel are rival systems? Whether it is necessary, in order to hold to the excellency of the one to hold that the other is contradictory, evil, and worthless? To all this he answers; and says, by no means. He says the fault was not in the Law. The view which he had taken, and which was revealed in the Bible, arose from the nature of the case. The Law was as good a law as could be made, and it answered all the purposes of law. It was so excellent, that, if it had been possible that people could be justified by law at all, that was the Law by which it would have been done. But it was not possible. The effect of the Law, therefore, was to show that all people were sinners, and to shut them up to the plan of justification by the work of a Redeemer. It was appointed, therefore, not to justify people, but to lead them to the Saviour, Galatians 3:21-24.

(8) the effect of the plan of justification by faith in the Lord Jesus was to make the mind free. It was no longer under a schoolmaster. They who are justified in this way become the children of God. They all become one in the Redeemer. There is neither Jew nor Greek, but they constitute one great family, and are the children of Abraham, and heirs according to the promise, Galatians 3:25-29.

The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Galatians 3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Galatians 3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Galatians 3:10-14. For the covenant is not by the works of the law, but by promise, Galatians 3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Galatians 3:19-25. It is by faith only that any become children of God, Galatians 3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Galatians 3:27-29.

INTRODUCTION TO Galatians 3

In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirms the doctrine of justification by faith, by various arguments; shows the use of the law, and the abrogation of it, and makes mention of several privileges which belong to believers in Christ. He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Galatians 3:1, and by the fruit and effect of it, they having received the Spirit by it, and not by the preaching of the law of works, Galatians 3:2 and it still increased their folly, that whereas they had begun with the Spirit of God, and set out in a dependence on him and his grace, they seemed now as if they would end in a carnal and legal way, Galatians 3:3. To which is added, the consideration of their having suffered many things for the sake of the Gospel, which must be suffered in vain should they relinquish the Gospel, though the apostle hoped otherwise of them, Galatians 3:4, nay, they had not only received through the preaching of the Gospel the Spirit, and his graces, but even extraordinary gifts attended it, for the confirmation of it, Galatians 3:5, so that this case of theirs was a very aggravated one, and they were guilty of great folly and madness: from hence the apostle passes to the main thing in dispute, the great truth of justification by faith in the righteousness of Christ, which these persons were departing from, and which he establishes by several arguments; and first from the instance and example of Abraham, who was justified by faith, as appears from that which he believed, being imputed to him as his justifying righteousness, Galatians 3:6, and as many as are believers in Christ are his spiritual children, and so undoubtedly are justified the same way their father was, Galatians 3:7, and particularly that the Gentiles are justified by faith is clear from the preaching of the Gospel to Abraham, and the promise made unto him, that in his seed all nations should be blessed; that is, with the blessing of justification, Galatians 3:8. The conclusion of which instance and example is, that as faithful Abraham was blessed with a justifying righteousness through faith, so all that believe are blessed along with him with the same blessing, Galatians 3:9, and that no man can be justified by the works of the law is certain, since the law is so far from justifying any on account of obedience to it, that it pronounces a curse upon all that do not perfectly and constantly fulfil it, Galatians 3:10. And this is still further evident from a passage in the prophecy of Habakkuk 2:4 which declares, that the just live by faith, or that those who are truly righteous are such who are justified by it, Galatians 3:11. And this is illustrated by the law and faith being contrary; for if a just man lives by faith, then not by the law, for the law does not direct a man to believe, but to work, and to live by his works, Galatians 3:12. And the apostle having spoken of the law as a cursing law, takes the opportunity of showing how believers are delivered from the curse of it, which is done by Christ's being made a curse for them; and that he was, appears from his being crucified and hanged on a tree; the ends of which were, that the same blessing of justification Abraham had, might come upon the Gentiles through Christ, and that they might by faith receive the promise of the Spirit, Galatians 3:13 so that it is clear from hence, that the blessing of justification is through Christ's being made a curse, and is received by faith, and is not by the works of the law. The apostle next argues from the inheritance being by covenant, testament, or promise, and therefore not by the law: he observes, that a man's covenant or testament, when confirmed, can neither be disannulled, nor have anything added to it, and much less can the covenant or testament of God, confirmed of him in Christ, be disannulled by the law, or the promise in it be made of none effect by that which was several hundred years after a declaration of it to Abraham, to whom, and to whose seed, the promises were made; so that it unavoidably follows, that since the inheritance or blessing of life is by promise, as is clear from its being given to Abraham by promise, then it is not of the law, Galatians 3:15. And whereas an objection might arise, if this be the case, of what use and service can the law be? to what purpose, or for what end, was that given? The apostle answers, that it was added because of transgressions; and that it was to endure until Christ should come, to whom the promise was made; and accordingly it was published in a very grand and solemn manner by angels, and was put into the hands of a mediator, Moses, who stood between God as one party, and the people of Israel as another, Galatians 3:19. Moreover, as it might be further objected, that, according to this way of reasoning, the law is against the promises; the apostle replies in a way of detestation and abhorrence of any such thing, and by an argument from the insufficiency of the law to justify, since it cannot give life, Galatians 3:21. And then proceeds to point out another use of the law, which is to conclude men under sin, or convince men of it, that they, seeing their need of righteousness and life by Christ might receive the promise of it through faith in him Galatians 3:22, and so far were men from being justified by the law under the former dispensation, that they were kept under it as in a garrison, and shut up in it as in a prison, until Christ, the object of faith, was revealed, and released them, Galatians 3:23, and was moreover as a rigid and severe schoolmaster; and so it continued until the times of Christ; and these therefore being the uses of the law, it is a clear case that justification is by faith, and not by that, Galatians 3:24. Besides, Christ being now come, the Jews themselves are no more under this law as a schoolmaster; it is now abolished, and therefore there is no justification by it, Galatians 3:25. And that this is the case of true believers in Christ is evident, because such are the children of God, and are taught and led by the Spirit of God, and are free, and not under the law as a schoolmaster, Galatians 3:26. Besides, as they are baptized into Christ, they have put him on, as the Lord their righteousness, and so profess to be justified by him, and him only, Galatians 3:27, and these, let them be of what nation, sex, state, and condition soever, are all one in Christ, and are all justified in one and the same way; and being Christ's they are Abraham's spiritual seed, and so heirs of the same promise of righteousness and life as he, Galatians 3:28.

Chapters 3, 4. (Second Division of the Epistle.)

The Doctrine of Justification by Faith discussed and illustrated

CHAPTER 3

Galatians 3:1. After ἐβάσκανε Elz. (and Matth.) has τῇ ἀληθείᾳ μἡ πείθεσθαι, against decisive evidence. An explanatory addition from Galatians 5:7.

ἐν ὑμῖν] is wanting in A B C א, min., and several vss. and Fathers, and is omitted by Lachm. But not being required, and not understood, how easily might it be passed over! There was no reason in the text for attaching it as a gloss, least of all to κατʼ ὀφθαλμοὺς προεγρ. (as conjectured by Schott), for these words were in fact perfectly clear by themselves. Justly defended also by Reiche.

Galatians 3:8. ἐνευλογηθήσονται] Elz. gives εὐλογ., against decisive testimony. In Acts 3:25 also, ἐνευλογ. is exchanged in several authorities for the usual simple form.

Galatians 3:10. According to decisive evidence, ὅτι is to be adopted (with Griesb., Lachm., Scholz, and Tisch.) before ἐπικατάρατος.

Galatians 3:12. After αὐτά Elz. has ἄνθρωπος, against decisive testimony. Addition from the LXX., Leviticus 18:5; Romans 10:5.

Galatians 3:13. Instead of γέγρ. γάρ, read, on preponderating testimony, with Lachm. and Tisch., ὅτι γέγραπται approved by Griesb. The former arose from Galatians 3:10.

Galatians 3:17. After Θεοῦ, Elz., Scholz, Reiche, have εἰς Χριστόν, in opposition to A B C א, min., several vss. and Fathers. Added as a gloss, in order, after Galatians 3:16, to make it evident from Galatians 3:24 what covenant is intended, although this is obvious from the context, and the addition was therefore by no means necessary (as maintained by Ewald and Wieseler). In the sequel, ἔτη is (with Griesb., Lachm., Scholz, Tisch.) to be placed after the number, according to decisive evidence.

Galatians 3:19. προσετέθη] Griesb. and Scholz (following Mill and Bengel) read ἐτέθη. Not sufficiently attested by D* F G and a few min., vss., and Fathers; and the compound verb appeared to conflict with Galatians 3:15.

Instead of ᾧ ἐπήγγελται, only L and many min., along with some Fathers, read ὅ ἐπήγγ. A reading arising from the fact that ᾧ was not understood.

Galatians 3:21. τοῦ Θεοῦ] is wanting only in B, Clar. Germ. Ambrosiast. (bracketed by Lachm.), and is therefore so decisively attested that it cannot be regarded as an explanatory addition. The self-evident meaning and the previous reference without τοῦ Θεοῦ (see Galatians 3:16 ff.) led to the omission.

Galatians 3:21. ἂν ἐκ νόμου ἦν] Many variations. F G have merely ἐκ νόμου;[111] D*, Damasc., ἐκ νόμου ἦν; A B C, Cyr., ἐκ νόμου (B, ἐν νόμῳ) ἂν ἦν. In default of internal evidence, the latter is, with Lachm., Tisch., Schott, to be preferred as the best attested (comp. א, ἐκ νόμου ἦν ἄν). The omission of ἄν arose from the ἦν following, just as easily as the omission of ἦν from the following ἡ. The Recepta is to be considered as the restoration of the original ἌΝ in a wrong place.

Galatians 3:23. ΣΥΓΚΕΚΛΕΙΣΜΈΝΟΙ] A B D* F G א, 31, Clem, (once) Cyr. Damasc. read ΣΥΓΚΛΕΙΟΜΈΝΟΙ. Recommended by Griesb., adopted by Lachm., Scholz, Schott. The Recepta, specially defended by Reiche, is an ancient emendation of the not-understood present participle.

Galatians 3:28. εἷς ἐστε ἐν Χριστῷ Ἰησοῦ] A has low ἐστε Χριστοῦ Ἰησοῦ; and א, ἐστε ἐν Χριστῷ Ἰ. But εἷς was very easily suppressed by the preceding ὑμεῖς, and then ἐν Χριστῷ Ἰησοῦ was altered in accordance with the beginning of Galatians 3:29. The reading ἕν instead of εἷς in F G and several vss., also Vulgate, It., and Fathers, is an interpretation.

Galatians 3:29. καί] is wanting in A B C D E א, 89**, and a few vss. and many Fathers, and is expunged by Lachmann, Tisch., and Schott; justly, because it was inserted for the purpose of connection.

[111] Which Buttmann in the Stud. u. Krit. 1858, p. 488, considers as probably the original reading.

CONTENTS.

Paul now begins to unfold to his readers that righteousness comes not from the law, but from faith. With this view, after having expressed censure and surprise, he refers in the first place to their own experience, namely, to their reception of the Holy Spirit (Galatians 3:1-5). He then passes on to Abraham, who had been justified by faith, and of whom believers were the sons who, in conformity with Scripture, were to enjoy with Abraham the blessing announced to him (Galatians 3:6-9). For those that trust in works of the law are cursed, and by the law can no man be justified (Galatians 3:10-12). It is Christ who by His atoning death has freed us from the curse of the law, in order that this blessing should reach the Gentiles through Christ, and the promised Holy Spirit should be received through faith (Galatians 3:13-14). But the covenant of promise concluded with Abraham, which moreover applied not merely to Abraham, but also to Christ, cannot be abrogated by the law which arose long after (Galatians 3:15-18). This leads the apostle to the question as to the destination of the law, which he briefly answers in Galatians 3:19 positively, and then in Galatians 3:20-23 negatively, to the effect that the law is not opposed to the promises. Before the period of faith, the law had the office of a παιδαγωγός in reference to Christ; but after the appearance of faith this relation came to an end, for faith brought believers to the sonship of God, because by baptism fellowship with Christ was established, and thereupon all distinctions apart from Christ vanished away (Galatians 3:23-28). And this fellowship with Christ includes the being children of Abraham and heirs of the promises.

Ga 3:1-29.

REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH.

1. that ye should not obey the truth--omitted in the oldest manuscripts.

bewitched--fascinated you so that you have lost your wits. THEMISTIUS says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.

you--emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law"

(Ga 2:19, 20).

Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.