Galatians3
New Living Translation
1Oh, foolish Galatians! Who has cast an evil spell on you? For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross.
2Let me ask you this one question: Did you receive the Holy Spirit by obeying the law of Moses? Of course not! You received the Spirit because you believed the message you heard about Christ.
3How foolish can you be? After starting your new lives in the Spirit, why are you now trying to become perfect by your own human effort?
4Have you experienced so much for nothing? Surely it was not in vain, was it?
5I ask you again, does God give you the Holy Spirit and work miracles among you because you obey the law? Of course not! It is because you believe the message you heard about Christ.
6In the same way, “Abraham believed God, and God counted him as righteous because of his faith.”
7The real children of Abraham, then, are those who put their faith in God.
8What’s more, the Scriptures looked forward to this time when God would make the Gentiles right in his sight because of their faith. God proclaimed this good news to Abraham long ago when he said, “All nations will be blessed through you.”
9So all who put their faith in Christ share the same blessing Abraham received because of his faith.
10But those who depend on the law to make them right with God are under his curse, for the Scriptures say, “Cursed is everyone who does not observe and obey all the commands that are written in God’s Book of the Law.”
11So it is clear that no one can be made right with God by trying to keep the law. For the Scriptures say, “It is through faith that a righteous person has life.”
12This way of faith is very different from the way of law, which says, “It is through obeying the law that a person has life.”
13But Christ has rescued us from the curse pronounced by the law. When he was hung on the cross, he took upon himself the curse for our wrongdoing. For it is written in the Scriptures, “Cursed is everyone who is hung on a tree.”
14Through Christ Jesus, God has blessed the Gentiles with the same blessing he promised to Abraham, so that we who are believers might receive the promised Holy Spirit through faith.
15Dear brothers and sisters, here’s an example from everyday life. Just as no one can set aside or amend an irrevocable agreement, so it is in this case.
16God gave the promises to Abraham and his child. And notice that the Scripture doesn’t say “to his children,” as if it meant many descendants. Rather, it says “to his child”—and that, of course, means Christ.
17This is what I am trying to say: The agreement God made with Abraham could not be canceled 430 years later when God gave the law to Moses. God would be breaking his promise.
18For if the inheritance could be received by keeping the law, then it would not be the result of accepting God’s promise. But God graciously gave it to Abraham as a promise.
19Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised. God gave his law through angels to Moses, who was the mediator between God and the people.
20Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham.
21Is there a conflict, then, between God’s law and God’s promises? Absolutely not! If the law could give us new life, we could be made right with God by obeying it.
22But the Scriptures declare that we are all prisoners of sin, so we receive God’s promise of freedom only by believing in Jesus Christ.
23Before the way of faith in Christ was available to us, we were placed under guard by the law. We were kept in protective custody, so to speak, until the way of faith was revealed.
24Let me put it another way. The law was our guardian until Christ came; it protected us until we could be made right with God through faith.
25And now that the way of faith has come, we no longer need the law as our guardian.
26For you are all children of God through faith in Christ Jesus.
27And all who have been united with Christ in baptism have put on Christ, like putting on new clothes.
28There is no longer Jew or Gentile, slave or free, male and female. For you are all one in Christ Jesus.
29And now that you belong to Christ, you are the true children of Abraham. You are his heirs, and God’s promise to Abraham belongs to you.
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