Galatians3
American Standard Version · Public Domain
1O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?
2This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?
4Did ye suffer so many things in vain? if it be indeed in vain.
5He therefore that supplieth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
6Even as Abraham believed God, and it was reckoned unto him for righteousness.
7Know therefore that they that are of faith, the same are sons of Abraham.
8And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, saying, In thee shall all the nations be blessed.
9So then they that are of faith are blessed with the faithful Abraham.
10For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.
11Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith;
12and the law is not of faith; but, He that doeth them shall live in them.
13Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree:
14that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
15Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.
16Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
18For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
19What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; and it was ordained through angels by the hand of a mediator.
20Now a mediator is not a mediator of one; but God is one.
21Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.
22But the scripture shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
23But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.
24So that the law is become our tutor to bring us unto Christ, that we might be justified by faith.
25But now that faith is come, we are no longer under a tutor.
26For ye are all sons of God, through faith, in Christ Jesus.
27For as many of you as were baptized into Christ did put on Christ.
28There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one man in Christ Jesus.
29And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.
Study Guide
Public-domain commentary and original-language notes for Galatians 3.
Chapter Summary
In this chapter: The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ. (1–5). This doctrine established from the example of Abraham. (6–9). From the tenor of the law and the severity of its curse. (10–14). From the covenant of promises, which the law could not disannul. (15–18). The law was a school master to lead them to Christ. (19–25). Under the gospel state true believers are all one in Christ. (26–29).
vv1-5
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
vv6-14
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but laid for a time under the Divine punishment. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
vv15-18
The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
Key Words
ὦ (ō): as a sign of the vocative case, O; as a note of exclamation, oh
ἀνόητος (anóētos): unintelligent; by implication, sensual
Γαλάτης (Galátēs): a Galatian or inhabitant of Galatia
τίς (tís): an interrogative pronoun, who, which or what (in direct or indirect questions)
βασκαίνω (baskaínō): to malign, i.e. (by extension) to fascinate (by false representations)
ὑμᾶς (hymâs): you (as the objective of a verb or preposition)
κατά (katá): (prepositionally) down (in place or time), in varied relations (according to the case (genitive, dative or accusative) with which it is joined)
ὅς (hós): the relatively (sometimes demonstrative) pronoun, who, which, what, that
ὀφθαλμός (ophthalmós): the eye (literally or figuratively); by implication, vision; figuratively, envy (from the jealous side-glance)
Ἰησοῦς (Iēsoûs): Jesus (i.e. Jehoshua), the name of our Lord and two (three) other Israelites
Cross References
Galatians 3Directly quoted to demonstrate that Abraham was justified by faith, not works.
Supported by Matthew Henry, John Calvin, JFB
Quoted as the gospel preached beforehand to Abraham regarding the blessing of all nations.
Supported by Matthew Henry, John Calvin
Quoted to show that the law pronounces a curse on all who fail to keep it perfectly.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Directly quoted ('The just shall live by faith') to show the law cannot justify.
Supported by Matthew Henry, Matthew Poole, JFB
Quoted to prove the legal principle requires perfect, active obedience ('doeth them').
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Quoted to prove Christ bore the curse by hanging on a tree.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallel Pauline exposition of Abraham's faith being counted for righteousness.
Supported by John Calvin, JFB
Provides the chronological basis for the 430 years between the promise and the law.
Supported by Matthew Henry, John Calvin, JFB
Verbal link explaining 'fleshly' or 'carnal' ordinances imposed until reformation.
Supported by Matthew Poole, JFB
Refers to believers suffering many things early on for their faith.
Supported by Matthew Poole, JFB
Demonstrates that Abraham is the father of all who believe without circumcision.
Supported by John Calvin, JFB
Shows that the promise of the Spirit is received through faith.
Supported by Matthew Poole, JFB
Expounds on the legal and binding nature of a confirmed human covenant.
Supported by John Calvin
Parallel argument that if inheritance is of the law, faith is made void.
Supported by Matthew Poole, John Calvin
Detailed exposition of how the law was 'added because of transgressions' to expose sin.
Supported by Matthew Henry, Matthew Poole, John Calvin
Elaborates the 'schoolmaster' or 'guardian' metaphor of being under the law's tutelage.
Supported by Matthew Poole, JFB
Confirms that believing in Christ grants the right to become children of God.
Supported by Matthew Henry, Matthew Poole
Parallel Pauline command to 'put on' Christ, matching the baptismal imagery.
Supported by Matthew Henry, John Calvin, JFB
Strong verbal parallel declaring that in Christ there is no Jew, Greek, or bond.
Supported by John Calvin, JFB
Illuminates the concept of a mediator standing between two parties.
Supported by Matthew Henry, Matthew Poole