Galatians3
English Standard Version
1 ! has ? It was that was as .
2 me : Did you the of the with ?
3Are ? Having by the , are you being by the ?
4Did you so in — it was in ?
5Does he who the to do so of the , with —
6 , it was to ?
7 it is those the of .
8 the , would the , preached the to , , shall the be .
9So , those who are are along , the man of .
10 who of the a ; it is , be does all the of the , and .
11 it is no is the , The shall .
12 the , The one who shall .
13 the of the by a — it is , is who is a —
14so the of the , so we might the .
15To a , : with a , no it to it once it has been .
16 the were to to . It does , to , , , to , .
17 is what I : the , which , does a , as to the .
18 the comes the , it no comes ; it to .
19 the ? It was because , the should to the promise had been , and it was put in an .
20 an , .
21Is the contrary the of ? ! a had been , then the .
22 the , so the in might be to those who .
23 , we were the , the would be .
24So , the came, in we might be .
25 now that has , we no a ,
26 you of , .
27 as many of you were have .
28There , there , there , .
29 are , you , to .
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