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Commentary on Galatians 3
Overview
Galatians Chapter 3 powerfully defends the core truth of the Gospel, "justification by faith," and rebukes the Galatian believers for their deviation into legalism. In the preceding chapters, Paul had vindicated his apostleship and the authenticity of the Gospel through personal experience. From chapter 3 onwards, he launches into a systematic argument, clearly presenting the essence of the Gospel—that righteousness is obtained solely through faith in Jesus Christ—in opposition to the false teaching that salvation is achieved through obedience to the Law. This chapter reveals how far the Galatian church had strayed from the truth of the Gospel and aims to help them realize the fundamental difference between the grace of the Holy Spirit they received and the works of the Law.
Structure of the Text
Galatians Chapter 3 can be divided as follows:
Rebuke and Questioning of the Galatian Believers (3:1-5): Paul rebukes the Galatians for their foolishness in being swayed by legalism despite the clear presentation of the Gospel's truth, asking whether they received the Holy Spirit through the works of the Law or through hearing and believing.
Proof of Righteousness by Faith through the Example of Abraham (3:6-9): Paul emphasizes that Abraham was justified by faith, declaring that those who have faith are Abraham's true descendants.
The Curse of Those Under the Law and Christ's Redemption (3:10-14): He points out the curse upon those who rely on the works of the Law and reveals that Christ redeemed us from the curse of the Law.
Emphasis on the Promise Being by Faith (3:15-18): Paul explains that God's promise to Abraham preceded the Law and that the Law, given later, does not nullify the promise.
The Role of the Law and its Guidance to Christ (3:19-25): He explains that the Law serves to increase sin and reveal it, acting as a "paidagogos" (child-trainer) to guide us until Christ came.
Becoming Children of God Through Faith (3:26-29): Paul declares that through faith in Christ Jesus, we have become children of God, emphasizing that in Christ, there is no distinction between Jew and Greek, slave and free, male and female; all are one.Key Themes
Justification by Faith: Salvation is not achieved through human works or obedience to the Law, but is a righteous standing granted by God solely through faith in Jesus Christ.
Law vs. Gospel: The Law reveals and condemns sin, while the Gospel proclaims grace and salvation through faith. Legalism is warned against as a dangerous path leading believers back into bondage.
Role of the Holy Spirit: Paul emphasizes that believers received the Holy Spirit not as a result of legalistic works, but because they heard and believed the Gospel, urging them to live by the Spirit's guidance.
Seed of Abraham: Those who have faith, not just ethnic Jews, are declared to be Abraham's true spiritual descendants and heirs of God's promise.
Freedom in Christ: Christ has liberated us from the curse of the Law and bondage, and we are now to live in the freedom of God's children through faith.Verse-by-Verse Exposition
3:1-5 Rebuke and Questioning of the Galatian Believers
3:1 "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?": Paul expresses his exasperation with the Galatians' foolishness, rebuking their disobedience to the truth of the Gospel, despite Jesus Christ having been clearly presented to them, crucified among them. This describes a state of being captivated by something else, even when the truth is evident. The Greek word "baskainō" (βασκαίνω) means "to bewitch" or "to cast an evil eye," suggesting they were spiritually enchanted by false teaching. The Reformed tradition interprets this verse as pointing to the darkened intellect of humanity due to sin, leading to the rejection of truth.
3:2 "This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?": Paul reminds them of their experience of receiving the Holy Spirit, asking whether it was by the works of the Law or by hearing and believing. His intention is to clarify that the Holy Spirit is a result of the Gospel, which comes through faith, not the Law. The Wesleyan/Methodist tradition views this question as emphasizing that the indwelling and work of the Spirit are in response to faith, not obedience to the Law.
3:3 "Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?": He again rebukes their foolishness in seeking to perfect by fleshly works, specifically the Law, what they began in the Spirit through the grace of the Gospel. This illustrates that the beginning and completion of the Gospel are fundamentally different. The Lutheran tradition interprets this as revealing the sinful nature of humanity, which, having begun in grace, seeks to complete salvation by its own works.
3:4 "Have ye suffered so many things in vain? if it be yet in vain.": He asks if their past sufferings and persecutions for the sake of the Gospel's truth have now been rendered in vain by their turning to legalism. The Puritan tradition emphasizes the value of suffering for the Gospel and considers its disregard a great folly.
3:5 "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?": He asks again whether the One who ministers the Spirit and works miracles among them does so by the works of the Law or by hearing and believing. This clarifies that God's gracious work is based on faith, not human works. The Baptist tradition emphasizes through this verse that the work of the Spirit is solely based on God's sovereign grace and human response of faith, not on human merit or obedience to the Law.3:6-9 Proof of Righteousness by Faith through the Example of Abraham
3:6 "Even as Abraham believed God, and it was accounted to him for righteousness.": Citing Genesis 15:6, Paul emphasizes that when Abraham believed God, God accounted that faith to him as righteousness. This demonstrates the core principle of the Gospel—that salvation comes by faith, not by works—through Abraham's life. The Greek word "logizomai" (λογίζομαι) means "to reckon" or "to account," indicating God's righteous judgment. The Anglican tradition affirms through this verse that the basis of justification is God's grace and human faith, not human works.
3:7 "Know ye therefore that they which are of faith, the same are the children of Abraham.": He declares that those who act by faith, that is, those who believe God's promise, are the true spiritual children of Abraham. This clarifies that ethnic Jews are not the only heirs of Abraham. The Greek exegesis explains that the phrase "those who act by faith" includes not just believing but also living according to faith.
3:8 "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.": Paul states that Scripture foresaw God justifying the Gentiles (unbelievers) through faith and preached the Gospel to Abraham beforehand, saying, "In you shall all nations be blessed." This shows that the plan of salvation is not limited to Jews but extends to Gentiles. The German Pietist tradition emphasizes the universality of God's plan of salvation and the grace of the Gospel through this verse.
3:9 "So then they which be of faith are blessed with faithful Abraham.": He declares that those who live by faith are blessed with faithful Abraham, the father of faith. This signifies that all believers are united with Abraham and become God's covenant people.3:10-14 The Curse of Those Under the Law and Christ's Redemption
3:10 "For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.": He declares that all who seek righteousness through the works of the Law are under the Law and, because they cannot perfectly keep all its commands at all times, are under a curse. This reveals the impossibility of the Law and the desperate state of sinners as a result. The Greek word "katara" (κατάρα) means "curse."
3:11 "But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.": He makes it clear that no one can be justified by the Law in God's sight, quoting Habakkuk 2:4, "The just shall live by faith," to emphasize righteousness by faith.
3:12 "And the law is not of faith: but, He that doeth them shall live in them.": He explains that the Law is not of faith; rather, it states that he who does these things shall live by them. However, the Law cannot give life; it only reveals sin.
3:13 "Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:": Paul declares that Christ redeemed us from the curse of the Law by becoming a curse for us. Citing Deuteronomy 21:23, he shows that Christ, who was crucified, bore the curse for our sins. The Greek word "exagorazō" (ἐξαγοράζω) means "to buy back" or "to redeem," emphasizing that Christ bought us from the curse of the Law with His blood.
3:14 "That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.": He explains that through Christ's redemption, the blessing of Abraham might come upon the Gentiles, and that we might receive the promised Spirit through faith. This shows that the scope of salvation has been extended to all believers, not just Jews.3:15-18 Emphasis on the Promise Being by Faith
3:15 "Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.": Paul uses the analogy of a human covenant, which, once confirmed, cannot be annulled or added to, to argue that God's covenant with Abraham is even more immutable. This emphasizes the unchanging nature of God's promise.
3:16 "Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed; which is Christ.": He explains that the promises made to Abraham were not to "seeds" (plural) but to "seed" (singular), referring to Christ. This shows that the fulfillment of the promise is through Christ.
3:17 "And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.": He asserts that the Law, given 430 years after the promise to Abraham, cannot annul that promise or make it ineffective. This demonstrates that the promise precedes and is more fundamental than the Law.
3:18 "For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.": He explains that if the inheritance were of the Law, it would no longer be of promise; but God gave it to Abraham by promise. This clarifies that salvation is based on God's promise and grace, not on the merit of the Law.3:19-25 The Role of the Law and its Guidance to Christ
3:19 "Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.": Paul explains that the Law was added because of transgressions to make sin known and to increase it. He also states that it was ordained through angels by the hand of a mediator. The Greek word "parabasis" (παράβασις) means "transgression" or "violation."
3:20 "Now a mediator is not a mediator of one, but God is one.": He emphasizes that a mediator is not of one party but that God is one, explaining the relationship between Moses, the mediator of the Law, and God. This highlights God's sovereignty and unity.
3:21 "Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.": He asks if the Law is contrary to the promises of God and answers with a resounding "No!" He states that if a law had been given that could impart life, then righteousness would indeed have been by the Law. However, the Law cannot give life; it only reveals sin.
3:22 "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.": Paul explains that Scripture has concluded all under sin, so that the promise by faith in Jesus Christ might be given to those who believe. The Law serves to shut us under sin, guiding us to Christ.
3:23 "But before faith came, we were kept under the law, shut up unto the faith which was afterward to be revealed.": He states that before faith came, we were kept under the Law, shut up until the faith was revealed. The Law served to make us aware of our sin and to await Christ.
3:24 "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.": Paul explains that the Law was our "paidagogos" (παιδαγωγός), a child-trainer, to lead us to Christ, so that we might be justified by faith. A paidagogos in ancient society was a slave who escorted and disciplined a child to school, metaphorically representing the Law's role as a guide leading sinners to Christ.
3:25 "But after that faith is come, we are no longer under a schoolmaster.": He declares that after faith has come, we are no longer under the schoolmaster, the Law. This signifies that with the coming of Christ, the guiding role of the Law has ended, and we now approach God directly through faith.3:26-29 Freedom in Christ
3:26 "For ye are all the children of God by faith in Christ Jesus.": Paul declares that you are all children of God through faith in Christ Jesus. This emphasizes a new status, not based on lineage or obedience to the Law, but on faith, as children of God.
3:27 "For as many of you as have been baptized into Christ have put on Christ.": He states that as many of you as were baptized into Christ have put on Christ. This symbolizes being united with Christ through baptism, receiving His righteousness and life. The Greek word "endyuō" (ἐνδύω) means "to put on clothing," indicating a deep union with Christ.
3:28 "There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.": He declares that in Christ Jesus, there is no distinction between Jew and Greek, slave and free, male and female; all are one. This shows that all distinctions are abolished in Christ, and spiritual equality is achieved.
3:29 "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.": He declares that if you belong to Christ, then you are Abraham's seed and heirs according to the promise. This confirms that through union with Christ, we inherit the covenantal blessings of Abraham.Original Language Insights
βασκαίνω (baskainō): Used in verse 3, this word means "to bewitch" or "to cast an evil eye." It emphasizes that the Galatian believers were spiritually enchanted by false teaching, leading them away from the truth of the Gospel.
λογίζομαι (logizomai): Translated as "accounted" in verse 6, this word means "to reckon" or "to consider." God's reckoning of Abraham's faith as his righteousness shows that justification is given by God's judgment, not by human works.
κατάρα (katara): This word for "curse" in verse 10 indicates that all humans, unable to perfectly fulfill the Law's demands, are under God's righteous judgment.
ἐξαγοράζω (exagorazō): Translated as "redeemed" in verse 13, this word means "to buy back" or "to ransom." It emphasizes that Christ bought us from the curse of the Law with His own blood on the cross.
παιδαγωγός (paidagōgos): Translated as "schoolmaster" in verse 24, this word refers to a slave who escorted and disciplined children in ancient society. It metaphorically represents the Law's role in guiding sinners to Christ.
ἐνδύω (endyuō): Translated as "put on" in verse 27, this word suggests a deep union with Christ, signifying that believers have put on Christ and His righteousness and life.Theological Perspectives — Comparative Traditions
Reformed Tradition: Emphasizes justification by faith (Sola Fide) and views the Law as revealing sin and guiding to Christ. Tends to explain the process of salvation from a perspective of God's sovereign grace and predestination.
Wesleyan/Methodist Tradition: Emphasizes the work and indwelling of the Holy Spirit and values the progressive experience of salvation through faith's response. Tends to emphasize human free will and the process of sanctification.
Lutheran Tradition: Emphasizes "faith alone" and "grace alone," viewing the Law as revealing sin but asserting liberation from the Law's condemnation through Christ's grace. Centers on justification by Christ's atoning death.
Puritan Tradition: Holds the authority of Scripture in absolute regard and explains the three uses of the Law (ceremonial, civil, theological). Emphasizes the life of sanctification alongside justification by faith and values spiritual discernment.
Baptist Tradition: Emphasizes the inerrancy of Scripture and understands salvation by faith through personal confession of faith and repentance. Values the indwelling of the Holy Spirit and the authority of the church.
Anglican Tradition: Seeks to understand theology by harmonizing Scripture, tradition, and reason. Explains the relationship between Law and grace and tends to emphasize the harmony of faith and works.
Greek Exegesis: Deeply explores the meaning of the text through the nuances of the original language and grammatical structures. Analyzes the meaning of metaphors like "schoolmaster" in detail.
German Pietism: Emphasizes personal spiritual experience and devotional life. Values the practical application of the Gospel's truth in life and expresses caution against legalism.Cross-References
Genesis 15:6: The foundational verse for Abraham's justification by faith.
Deuteronomy 21:23: The statement that "cursed is everyone who hangs on a tree," used to explain Christ's redemption.
Habakkuk 2:4: The declaration "The righteous shall live by faith," a key verse proving righteousness by faith.
Romans 3:20, 28: Teachings that no one is justified by the Law, but by faith.
Romans 4: Detailed argument concerning Abraham's faith and justification.
Romans 6:14: Connects with the statement, "For sin shall not have dominion over you: for ye are not under the law, but under grace."
Galatians 5: Deals with freedom in Christ and the fruit of the Spirit.Sermon and Application Points
Awaken from Modern-Day "Bewitchment": What distracts us today from the truth of the Gospel? We must turn away from worldly values, materialism, success-driven ideologies, or false spirituality—things that spiritually enchant us—and focus on Christ crucified.
Remember the Grace Received by Faith: We received the Holy Spirit not through our efforts or obedience to the Law, but solely because we believed the Gospel. Remembering past experiences of grace, we must live a life of walking with God by faith in the present.
Live a Life of Faith Like Abraham: Just as Abraham believed God's promise and obeyed, we too must believe God's promises and put them into practice through acts of faith. Faith is not merely intellectual knowledge but living it out.
Be Free from the Yoke of the Law: Legalism condemns and oppresses us, but Christ has liberated us from the curse of the Law. We must enjoy the freedom found in Christ and live according to the Spirit's guidance, not by the works of the Law.
Enjoy Unity in Christ: In Christ, there are no distinctions. We are all children of God and must love and accept one another, achieving unity.