Galatians Commentary:
I. Introduction (1:1-9)
II. Paul's Gospel and Authority (1:10-2:21)
III. Faith Alone Against Works-Gospel (3:1-5:12)
A. Works of Law or Faith? (3:1-9)
B. The Law Falls Short (3:10-14)
C. Law and Promise (3:15-22)
D. Bondage and Freedom (3:23-29)
E. Slaves and Sons (4:1-7)
F. How Can you Turn Back? (4:8-11)
G. Concerned Appeal (4:12-20)
H. Hagar and Sarah (4:21-31)
I. Faith Working through Love (5:1-12)
IV. New Life in the Spirit and Love (5:13-6:18)
Basil of Caesarea writes, "If all those upon whom the name of our God and Savior Jesus Christ had been invoked had preferred not to tamper with the truth of the gospel and to content themselves with the tradition of the apostles and the simplicity of faith, there would be no need for our present treatise... But the enemy of truth ceaselessly proliferates evil, adding to the weeds he sowed in the church of God at the beginning." (Against Eunomius, The Fathers of the Church: A New Translation, vol 122, pg 81).
Jerome comments, "Christ is rightly said to be portrayed clearly before us because the whole chorus of the [Old Testament] prophets foretold his torture, suffering, and the blows and whippings he would receive. As a result, we know about the cross not only from the Gospel, which relates the story of his crucifixion, but also [from writings penned] long before he deigned to come down to earth and assume the form of a crucified man. It is much to the Galatians' credit that they believed in Christ crucified as he had previously been portrayed for them. They of course had been led in due course to this belief by continually reading the prophets and by knowing all of the ordinances of the old Law." (Commentary on Galatians).
Sulpitius Severus writes, “What could well be clearer than the assertion that both our good will and the completion of our work are fully wrought in us by the Lord? And again 'For it is granted to you for Christ's sake, not only to believe in Him but also to suffer for Him.' Here also he declares that the beginning of our conversion and faith, and the endurance of suffering is a gift to us from the Lord. And David too, as he knows this, similarly prays that the same thing may be granted to him by God's mercy. 'Strengthen, O God, that which Thou hast wrought in us:' showing that it is not enough for the beginning of our salvation to be granted by the gift and grace of God, unless it has been continued and ended by the same pity and continual help from Him.” (Conference III. Of Abbot Paphnutius, ch XV).
Claudius of Turin comments, "And in so far as one progresses in God's work and love, by so much the more will he have in himself the mighty works of the Holy Spirit which hearing with faith, not works of the law, brings to completion. Not that works of the law should be despised and simple faith be grasped apart from them, but that the works themselves are adorned by faith in Christ." (Commentary on Galatians, Library of Christian Classics: Early Medieval Theology, 1957, pg 224).
Debie Hunn comments, "The introduction of the Spirit is not a movement away from justification. Instead Paul ties it to the Galatians' experience of the Spirit by equating justification of Gentiles with the blessing of Abraham in 3:8, and the blessing of Abraham with the sending of the Spirit in 3:14." (Pistis Christou in Galatians 2:16: Clarification from 3:1-6, Tyndale Bulletin 63.1, 75-91).
Basil of Caesarea writes, "This is complete and perfect glorying in God, when a man is uplifted, not because of his own justice, but because he knows he is empty of true glory, and made just only through his faith in Christ. In this Paul gloried, that he thought nothing of his own justice; that he sought that justice alone which comes through Christ, which is from God, justice in faith (Phil. iii. 9); and that he might know Him, and the power of His resurrection, and the sharing of His sufferings, and be made like Him in His death, if by any means he might himself attain to the resurrection which is from the dead. It is here that the whole top-loftiness of arrogance falls down. Nothing is left to you to glory in, O man; whose true glorying and whose hope is in mortifying yourself in all things, and in seeking for that future life in Christ..." (On Humility, 3).
Herman Ridderbos comments, "That was the tragic end of the glorious beginning. They were engaged in falling back from the divine power of the Spirit into the impotence of man." (The Epistle of Paul to the Churches of Galatia, Eerdmans, 1953, pg. 114).
Archelaus writes, "And, indeed, I do not make this statement on the bare authority of my own words, but I confirm it by the authority of that Scripture which has been our instructor. For the apostle addresses the following words to us: 'That you may be lights in this world, holding the word of life for my glory against the day of Christ, seeing that I have not run in vain, neither laboured in vain' [Phil 2:15-16]. For the meaning of this saying is, that our Lord Jesus Christ, when He comes, will see that his doctrine has proved profitable in us, and that, finding that he, the apostle, has not run in vain, neither laboured in vain, He will bestow on him the crown of recompense. And again, in the same epistle, he also warns us not to mind earthly things, and tells us that we ought to have our conversation in heaven; from which also we look for the Saviour, our Lord Jesus Christ." (Acts of the Disputation with Manes, 38).
Ambrose writes, "He has not heard what was read to-day: 'That a man is not justified by the works of the law,' or 'I, through the law, am dead to the law, that I may live unto God,' that is, by the spiritual law he is dead to the carnal interpretation of the law. And we, by the law of our Lord Jesus Christ, are dead to this law, which sanctions such perfidious decrees. The law did not gather the Church together, but the faith of Christ. For the law is not by faith, but 'the just man lives by faith.' Therefore, faith, not the law, makes a man just, for justice is not through the law, but through the faith of Christ. But he who casts aside his faith and pleads for that, the claims of the law, bears witness that he is himself unjust; for the just man lives by faith." (Sermon Against Auxentius on the Giving up of the Basilicas, 24).
John Chrysostom comments, "Have ye been vouchsafed, he says, so great a gift, and achieved such wonders, because ye observed the Law, or because ye adhered to Faith? plainly on account of Faith. Seeing that they played this argument to and fro, that apart from the Law, Faith had no force, he proves the contrary, viz., that if the Commandments be added, Faith no longer avails; for Faith then has efficacy when things from the Law are not added to it. 'Ye who would be justified by the Law, ye are fallen away from grace:' (Gal. 5:4)." (Commentary on Galatians).
Haimo of Auxerre comments, "For the one who granted you the Spirit, the Holy Spirit, works mighty deeds among you, deeds of miracles and tongues. Does he do this by works of the Law or by the hearing of faith? In other words, God did not give us this Spirit because we observe the Law but on account of our faith. It is through faith that we are acceptable in God's sight as justified." (The Bible in Medieval Tradition: The Letter to the Galatians, Ian Christopher Levy, Eerdmans, 2011).
John Chrysostom comments, "Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith. And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness." (Commentary on Galatians).
Daniel Whedon comments, "But, as Prof. Lightfoot has fully shown, Abraham had long been a standing model of faith in Jewish literature, both among the Greek-Jews of Alexandria, of whom the chief representative was Philo, and among the Rabbinical Jews of the Babylonian school, who retained much of ancient tradition. Thus, in the Apocrypha, ( 1Ma 2:52 ,) Mattathias, father of the Maccabees, enumerating a line of Hebrew worthies, begins with 'Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?' And so in the Rabbinical school it was said, 'Great is faith, whereby Israel believed on Him that spake and the world was. For as a reward for Israel's having believed in the Lord, the Holy Spirit dwelt on them… In like manner thou findest that Abraham, our father, inherited this world and the world to come, solely by the merit of faith, whereby he believed in the Lord; for it is said, And he believed in the Lord, and he counted it to him for righteousness.' A doctrine of faith essentially, yet not wholly, true, existed, therefore, in the pre-Christian Jewish Church." (Whedon's Commentary on the Bible).
Jerome comments, "Moreover, what deeds did the Lord expect from his contemporaries other than belief in the Son of God whom the Father had sent and who said, 'He who believes in me does not believe in me only, but in him who sent me'? In another place he replied to Jews who applauded themselves for the antiquity and nobility of their ethnicity, 'Do not say, We have Abraham as our father, for God is capable of raising up children for Abraham out of these stones.' There is no question that the stones here symbolize the Gentiles' hardened hearts, which were later softened and received the seal of faith." (Commentary on Galatians).
Bruno the Cathusian comments, "Because Abraham had righteousness through faith, know therefore that those who exist by faith and not by the Law-which Abraham did not live by at that time-they are children of Abraham through faith, that is, they are righteous inasmuch as they are imitators of Abraham's faith, just as we read here. Not only are the Spirit and righteousness grasped through faith, but the blessing is also obtained in faith, just as we read here. O Abraham, in you, that is, in the likeness of your faith, they will be blessed, not only Jews even all gentiles." (The Bible in Medieval Tradition: The Letter to the Galatians, Ian Christopher Levy, Eerdmans, 2011).
Origen writes, "These points now being briefly established, viz., regarding the deity of Christ, and the fulfilment of all that was prophesied respecting Him, I think that this position also has been made good, viz., that the Scriptures themselves, which contained these predictions, were divinely inspired, — those, namely, which had either foretold His advent, or the power of His doctrine, or the bringing over of all nations (to His obedience). To which this remark must be added, that the divinity and inspiration both of the predictions of the prophets and of the law of Moses have been clearly revealed and confirmed, especially since the advent of Christ into the world...
If any one, moreover, consider the words of the prophets with all the zeal and reverence which they deserve, it is certain that, in the perusal and careful examination thus given them, he will feel his mind and senses touched by a divine breath, and will acknowledge that the words which he reads were no human utterances, but the language of God; and from his own emotions he will feel that these books were the composition of no human skill, nor of any mortal eloquence, but, so to speak, of a style that is divine. The splendour of Christ's advent, therefore, illuminating the law of Moses by the light of truth, has taken away that veil which had been placed over the letter (of the law), and has unsealed, for every one who believes upon Him, all the blessings which were concealed by the covering of the word." (On First Principles, 4.1.6).
John Chrysostom comments, "They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he who kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shows that he who adhered to Faith alone, is blessed. And how does he prove all this? For it is no common thing which we have promised; wherefore it is necessary to give close attention to what follows. He had already shown this, by referring to the words spoken to the Patriarch, 'In you shall all nations be blessed,' [ Genesis 12:4 ] at a time, that is, when Faith existed, not the Law;" (Commentary on the Epistle to the Galatians).
Peter Abelard writes, "It chanced, moreover, that one day, after the exposition of certain texts, we scholars were jesting among ourselves, and one of them, seeking to draw me out, asked me what I thought of the lectures on the Books of Scripture. I, who had as yet studied only the sciences, replied that following such lectures seemed to me most useful in so far as the salvation of the soul was concerned, but that it appeared quite extraordinary to me that educated persons should not be able to understand the sacred books simply by studying them themselves, together with the glosses thereon, and without the aid of any teacher. Most of those who were present mocked at me, and asked whether I myself could do as I had said, or whether I would dare to undertake it. I answered that if they wished, I was ready to try it. Forthwith they cried out and jeered all the more. 'Well and good,' said they; 'we agree to the test. Pick out and give us an exposition of some doubtful passage in the Scriptures, so that we can put this boast of yours to the proof.' …However, this lecture gave such satisfaction to all those who heard it that they spread its praises abroad with notable enthusiasm, and thus compelled me to continue my interpretation of the sacred text." (Historia Calamitatum, trans. Henry Adams Bellows, MacMillian, 1922).
John MacArthur comments, "Justification: This legal term comes from the Greek word for 'righteous' and means 'to declare righteous.' This verdict includes: pardon from the guilt and penalty of sin, as well as the imputation of Christ's righteousness to the believer's account, which provides for the positive righteousness man needs to be accepted by God. God declares a sinner righteous solely on the basis of the merits of Christ's righteousness. God imputes a believer's sin to Christ's account in His sacrificial death. The sinner receives this gift of God's grace by faith alone. Justification is a gracious gift God extends to the repentant, believing sinner—wholly apart from human merit or work." (Galatians: The Wondrous Grace of God, 2007).
Irenaeus writes, "Thus, then, they who are of faith shall be blessed with faithful Abraham, and these are the children of Abraham. Now God made promise of the earth to Abraham and his seed; yet neither Abraham nor his seed, that is, those who are justified by faith, do now receive any inheritance in it; but they shall receive it at the resurrection of the just. For God is true and faithful; and on this account He said, Blessed are the meek, for they shall inherit the earth." (Against Heresies, Book 5, ch 32).
1. Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν τῇ ἀληθείᾳ μὴ πείθεσθαι, οἷς κατ' ὀφθαλμοὺς Ἰησοῦς χριστὸς προεγράφη ἐν ὑμῖν ἐσταυρωμένος;
Ὦ ἀνόητοι Γαλάται: This translates to "O foolish Galatians". The word "ἀνόητοι" (anoētoi) means "foolish", "senseless", or "unwise". The address "Γαλάται" (Galatai) refers to the inhabitants of Galatia, a region in Asia Minor.
τίς ὑμᾶς ἐβάσκανεν: This phrase means "who has bewitched you". The verb "ἐβάσκανεν" (ebaskanen) is a form of "βασκαίνω" (baskainō), which means "to bewitch" or "to cast an evil spell". It implies that the Galatians are under some sort of external, misleading influence.
τῇ ἀληθείᾳ μὴ πείθεσθαι: This translates as "not to obey the truth". The phrase combines "τῇ ἀληθείᾳ" (tē alētheia), meaning "the truth", and "μὴ πείθεσθαι" (mē peithesthai), a negated form of "to persuade" or "to obey".
οἷς κατ' ὀφθαλμοὺς Ἰησοῦς χριστὸς προεγράφη: This can be translated as "before whose eyes Jesus Christ was publicly portrayed". "οἷς κατ' ὀφθαλμοὺς" (hois kat' ophthalmous) literally means "before the eyes", and "προεγράφη" (proegraphē) is from "προγράφω" (prographō), meaning "to write before" or "to portray publicly". It suggests that the message of Jesus Christ was very clearly presented to the Galatians.
ἐν ὑμῖν ἐσταυρωμένος: Finally, this means "among you, crucified". "ἐσταυρωμένος" (estaurōmenos) is a perfect passive participle form of "σταυρόω" (stauróō), meaning "to crucify". This phrase emphasizes the central Christian belief of Jesus' crucifixion and its significance for the audience.
2. Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; (I want to learn only this from you: Did you receive the Spirit by the works of the law, or by hearing with faith?)
Τοῦτο μόνον θέλω μαθεῖν ἀφ' ὑμῶν - This translates to "I want to learn only this from you." "Τοῦτο" (Touto) means "this." "μόνον" (monon) is an adverb meaning "only." "θέλω" (thelō) means "I want" or "I desire." "μαθεῖν" (mathein) is the infinitive form of "μανθάνω" (manthanō), meaning "to learn." "ἀφ' ὑμῶν" (aph' humōn) is a contraction of "ἀπό" (apo, "from") and "ὑμῶν" (humōn, "you"), meaning "from you."
ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε, ἢ ἐξ ἀκοῆς πίστεως; - This means "Did you receive the Spirit by the works of the law, or by hearing with faith?" "ἐξ" (ex) means "by" or "from." "ἔργων νόμου" (ergōn nomou) translates to "works of the law." "τὸ πνεῦμα" (to pneuma) means "the Spirit." "ἐλάβετε" (elabete) is the second person plural aorist form of "λαμβάνω" (lambanō), meaning "you received." "ἢ" (ē) is a conjunction meaning "or." "ἐξ ἀκοῆς πίστεως" (ex akoēs pisteōs) means "by hearing of faith," where "ἀκοῆς" (akoēs) is "hearing" and "πίστεως" (pisteōs) is "faith."
3. Οὕτως ἀνόητοί ἐστε; Ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε; (Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?)
Οὕτως ἀνόητοί ἐστε; - This translates to "Are you so foolish?" "Οὕτως" (Houtōs) means "so" or "in this way." "ἀνόητοί" (anoētoi) is the nominative plural form of "ἀνόητος" (anoētos), meaning "foolish" or "unwise." "ἐστε" (este) is the second person plural present form of "εἰμί" (eimi), meaning "you are."
Ἐναρξάμενοι πνεύματι, - This means "Having begun by the Spirit." "Ἐναρξάμενοι" (Enarxamenoi) is a participle in the nominative plural masculine form of "ἐνάρχομαι" (enarchomai), meaning "having begun" or "starting." "πνεύματι" (pneumati) is the dative singular form of "πνεῦμα" (pneuma), meaning "Spirit" or "spirit."
νῦν σαρκὶ ἐπιτελεῖσθε; - This translates to "are you now being perfected by the flesh?" "νῦν" (nyn) means "now." "σαρκὶ" (sarki) is the dative singular form of "σάρξ" (sarx), meaning "flesh." "ἐπιτελεῖσθε" (epiteleisthe) is the second person plural present passive form of "ἐπιτελέω" (epiteleō), meaning "to bring to an end," "to complete," or "to perfect."
4. Τοσαῦτα ἐπάθετε εἰκῇ; Εἴγε καὶ εἰκῇ. (Did you suffer so many things in vain? If indeed it was in vain.)
Τοσαῦτα ἐπάθετε εἰκῇ; - This translates to "Did you suffer so many things in vain?" "Τοσαῦτα" (Tosauta) means "so many" or "this much," referring to a great number or extent. "ἐπάθετε" (epathete) is the second person plural aorist form of "πάσχω" (paschō), meaning "you suffered" or "you experienced." "εἰκῇ" (eikē) means "in vain" or "for nothing," implying that the suffering might have been without purpose or benefit.
Εἴγε καὶ εἰκῇ. - This means "If indeed it was in vain." "Εἴγε" (Eige) is a conditional particle, often translated as "if indeed" or "if really," indicating a condition or supposition. "καὶ" (kai) is a conjunction that can mean "also" or "even." When used with "εἴγε," it emphasizes the condition being discussed. "εἰκῇ" (eikē) repeats the phrase "in vain."
5. Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; (He who supplies the Spirit to you and works miracles among you, does he do it by the works of the law, or by hearing with faith?)
Ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα - This translates to "He who supplies the Spirit to you." "Ὁ" (Ho) is the definite article, used here as a relative pronoun ("He who"). "οὖν" (oun) is a conjunction often translated as "therefore" or "then," indicating a logical connection. "ἐπιχορηγῶν" (epichorēgōn) is a present participle of "ἐπιχορηγέω" (epichoregeō), meaning "supplying" or "providing." "ὑμῖν" (hymin) is a dative pronoun meaning "to you." "τὸ πνεῦμα" (to pneuma) means "the Spirit."
καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν - This means "and works miracles among you." "καὶ" (kai) is a conjunction meaning "and." "ἐνεργῶν" (energōn) is a participle of "ἐνεργέω" (energeō), meaning "works" or "operates." "δυνάμεις" (dynameis) is a plural noun meaning "miracles" or "powers." "ἐν ὑμῖν" (en hymin) means "among you" or "in you."
ἐξ ἔργων νόμου, ἢ ἐξ ἀκοῆς πίστεως; - This translates to "does he do it by the works of the law, or by hearing with faith?" "ἐξ" (ex) means "by" or "from." "ἔργων νόμου" (ergōn nomou) translates to "works of the law." "ἢ" (ē) is a conjunction meaning "or." "ἐξ ἀκοῆς πίστεως" (ex akoēs pisteōs) means "by hearing of faith," where "ἀκοῆς" (akoēs) is "hearing" and "πίστεως" (pisteōs) is "faith."
6. Καθὼς Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην.” (Just as Abraham believed God, and it was reckoned to him as righteousness.)
The sentence is in the indicative mood, aorist tense, active voice. The verb "ἐπίστευσεν" (epistesen) means "believed." The noun "Ἀβραὰμ" (Abrahamos) is a proper noun, the name of the patriarch Abraham. The preposition "ἐν" (en) means "in." The noun "θεῷ" (theō) is a common noun, meaning "God." The verb "ἐλογίσθη" (elogithē) means "was credited." The pronoun "αὐτῷ" (auto) means "to him." The noun "δικαιοσύνην" (dikaiosynēn) means "righteousness."
7. Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοί εἰσιν υἱοὶ Ἀβραάμ. (Therefore, know that those who are of faith are the sons of Abraham.)
In this context, the phrase "Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως εἰσιν υἱοὶ Ἀβραάμ" means "Therefore, know that those who are of faith are the sons of Abraham." This is a conclusion drawn from the previous verses, which argue that salvation is by faith, not by works of the law. The phrase "οἱ ἐκ πίστεως" means "those who are of faith." This refers to those who have placed their trust in Jesus Christ for salvation. The phrase "υἱοὶ Ἀβραάμ" means "sons of Abraham." This refers to those who are heirs of the promises that God made to Abraham.
The phrase "Γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως εἰσιν υἱοὶ Ἀβραάμ" is an important statement of Christian theology. It affirms that salvation is by faith, not by works of the law. It also teaches that those who are of faith are heirs of the promises that God made to Abraham.
Γινώσκετε (know) is a second-person plural present imperative active verb that means "to know."
ἄρα (therefore) is an adverb that introduces a conclusion or result.
ὅτι (that) is a conjunction that introduces a clause that explains or provides additional information.
οἱ (the ones) is a definite article that precedes a noun to indicate that the noun is specific or definite.
ἐκ πίστεως (of faith) is a prepositional phrase that means "on the basis of faith" or "by faith."
εἰσιν (are) is a third-person plural present indicative active verb that means "to be."
υἱοὶ (sons) is a noun that means "sons."
Ἀβραάμ (Abraham) is a proper noun that refers to the patriarch Abraham.
8. Προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεός, προευηγγελίσατο τῷ Ἀβραὰμ ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη. (And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham, saying, "In you shall all the nations be blessed.")
The phrase "προϊδοῦσα δὲ ἡ γραφὴ" (proidousa de hē graphē) is a participial phrase that means "but the Scripture, foreseeing." The word "προϊδοῦσα" (proidousa) is the feminine present participle of the verb "προϊδέω" (proideō), which means "to foresee." The word "ἡ γραφὴ" (hē graphē) is the feminine definite article and noun that means "the Scripture."
The phrase "ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεός" (hoti ek pisteōs dikaiōi ta ethnē ho theos) is a subordinate clause that means "that God justifies the Gentiles by faith." The word "ὅτι" (hoti) is the conjunction that means "that." The word "ἐκ" (ek) is the preposition that means "from." The word "πίστεως" (pisteōs) is the genitive singular of the noun "πίστις" (pistis), which means "faith." The word "δικαιοῖ" (dikaiōi) is the third person singular present indicative of the verb "δικαιοῦν" (dikaioun), which means "to justify." The word "τὰ ἔθνη" (ta ethnē) is the accusative plural of the noun "ἔθνος" (ethnos), which means "nation." The word "ὁ θεός" (ho theos) is the definite article and noun that means "God."
The phrase "προευηγγελίσατο τῷ Ἀβραὰμ" (proeuēngelisato tō Abraam) is a finite verb phrase that means "preached the gospel beforehand to Abraham." The word "προευηγγελίσατο" (proeuēngelisato) is the aorist indicative active of the verb "προευαγγελίζειν" (proeuangelizein), which means "to preach the gospel beforehand." The word "τῷ" (tō) is the dative singular of the definite article that means "to." The word "Ἀβραὰμ" (Abraam) is the dative singular of the proper noun "Ἀβραάμ" (Abraam), which is the name of the patriarch Abraham.
The phrase "ὅτι Ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη" (hoti eneulogēthēsontai en soi panta ta ethnē) is a subordinate clause that means "that all the nations will be blessed in you." The word "ὅτι" (hoti) is the conjunction that means "that." The word "Ἐνευλογηθήσονται" (eneulogēthēsontai) is the third person plural future indicative of the verb "ἐνευλογεῖν" (eneulogein), which means "to bless." The word "ἐν" (en) is the preposition that means "in." The word "σοὶ" (soi) is the dative singular of the personal pronoun "σὺ" (su), which means "you." The word "πάντα" (panta) is the accusative plural of the adjective "πᾶς" (pas), which means "all." The word "τὰ ἔθνη" (ta ethnē) is the accusative plural of the noun "ἔθνος" (ethnos), which means "nation."
9. Ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. (Therefore, those who are of faith are blessed together with the faithful Abraham.)
The phrase Ὥστε οἱ ἐκ πίστεως (hόste hoi ek písteōs) means "therefore, those who are of faith." This phrase introduces the main clause of the sentence, which is εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ (eulogóuntai sun tō pístōi Abraam). This clause means "are blessed together with the faithful Abraham."
The phrase εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ (eulogóuntai sun tō pístōi Abraam) is a compound sentence. The first clause, εὐλογοῦνται (eulogóuntai), means "are blessed." The second clause, σὺν τῷ πιστῷ Ἀβραάμ (sun tō pístōi Abraam), means "together with the faithful Abraham." These two clauses are connected by the preposition σὺν (sun), which means "with."
Ὥστε (hόste) is an adverb that means "therefore."
οἱ (hoi) is the nominative plural article.
ἐκ (ek) is a preposition that means "from."
πίστεως (písteōs) is the genitive singular of the noun πίστις (pístis), which means "faith."
εὐλογοῦνται (eulogóuntai) is the present active indicative plural of the verb εὐλογέω (eulogéō), which means "to bless."
σὺν (sun) is a preposition that means "with."
τῷ (tō) is the dative singular article.
πιστῷ (pístōi) is the dative singular of the adjective πιστός (pístos), which means "faithful."
Ἀβραάμ (Abraam) is a proper noun that refers to the patriarch Abraham.
Ver 1. Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly portrayed among you as crucified?
Foolish Galatians. Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretans for their lying (Titus 1:2), nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage. Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to Matthew 5:22 but in like manner as Christ said to his disciples, "O fools, and slow of heart to believe" (Lk 24:25).
Who has bewitched you? Some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries (Acts 8:9-24), but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light (1 Cor 11:14), had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ.
Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, may be applied to the present case, "to obey" the truth "is better than sacrifice", than all the rituals of the ceremonial law: "and to hearken" to the Gospel of Christ, "than the fat of rams", or any of the legal institutions; "for rebellion" against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, "is as the sin of witchcraft" (1 Sam 15:22). The false apostles, envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this.
Not to obey the truth. By "the truth" is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers.
Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians.
Before whose eyes Jesus Christ was openly portrayed among you. Meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree.
As crucified. For this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye. Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
Ver 2. I just want to learn this from you: Did you receive the Spirit by the works of the law, or by hearing of faith?
I just want to learn this from you. Though there were many things he could have put to them, yet he would only ask this one question, which, if rightly attended to, and honestly answered, must expose their folly, and put an end to the controversy upon this head: "Did you receive the Spirit by the works of the law, or by hearing of faith?"
Did you receive the Spirit by the works of the law, or by hearing of faith? This question supposes they had received the Spirit; that is, the Spirit of God, as a spirit of wisdom and knowledge in the revelation of Christ; as a spirit of regeneration and sanctification; as a spirit of faith and adoption; and as the earnest, seal, and pledge of their future glory.
Did you receive the Spirit by the works of the law? Now the apostle asks, whether they received this Spirit "by the works of the law"; meaning, either whether they could imagine that they, by their obedience to the law, had merited and procured the Spirit of God; or whether they thought that the Spirit came to them, and into their hearts, through the doctrine or preaching of the law: the former could not be true, for if they could not obtain righteousness and life by the works of the law, then not the Spirit; besides, works done without the Spirit of God, are not properly good works: for though by the law is the knowledge of sin, yet this leaves nothing but a sense of wrath and damnation in the conscience; it is the killing letter, and a ministration of condemnation and death, and not of the Spirit, and of life.
Or by hearing of faith? Spirit and life belong to the Gospel, "or the hearing of faith"; for by "faith" is meant the Gospel, and particularly the doctrine of justification by faith in Christ's righteousness; and by "the hearing" of it, the preaching of it, the report of it. Now in this way the Spirit of God is received; while the Gospel is preaching he falls on them that hear it, conveys himself into their hearts, and begets them again by the word of truth: and in this way the Galatians came by the Spirit, and which is another aggravation of their folly, that they should enjoy so great an advantage by the Gospel, and yet be so easily removed from it.
Ver 3. Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
Are you so foolish? Is it possible you should be so stupid? and do you, or can you continue to be so?
Having begun in the Spirit. That is, either in the Spirit of God, whom they had received through the preaching of the Gospel. They set out in a profession of religion in the light, under the influence, and by the assistance of the Spirit; they began to worship the Lord in spirit, and in truth, without any confidence in the flesh; they entered upon the service of God, and a newness of life, a different conversation than before, a spiritual way of living in a dependence on the grace and help of the divine Spirit: or in the Gospel, which is the Spirit that gives life, is the ministration of the Spirit of God, and contains spiritual doctrines, and gives an account of spiritual blessings, and is attended with the Holy Ghost, and with power. This was first preached unto them, and they embraced it; this they begun and set out with in their Christian profession, and yet it looked as if they sought to end with something else.
Are you now completed in the flesh? Not in carnality, in the lusts of the flesh, as if they now walked and lived after the flesh, in a carnal, dissolute, wicked course of life; for the apostle is not charging them with immoralities, but complaining of their principles: wherefore, by "the flesh" is meant, either the strength of mere nature, in opposition to the Spirit of God, by which they endeavoured to perform obedience to the law; or else the law itself, in distinction from the Gospel; and particularly the ceremonial law, the law of a carnal commandment, and which consisted of carnal ordinances, and only sanctified to the purifying of the flesh; and also their obedience to it; yea, even all their own righteousness, the best of it, which is but flesh, merely external, weak, and insufficient to justify before God.
This is a third aggravation of their folly, that whereas they begun their Christian race depending upon the Spirit and grace of God, now they seemed to be taking a step as if they thought to finish it in the mere strength of nature; and whereas they set out with the clear Gospel of Christ, and sought for justification only by his righteousness, they were now verging to the law, and seeking to make their justifying righteousness perfect, by joining the works of the law unto it, which needed them not, but was perfect without them.
Ver 4. Did you suffer so many things in vain, if it is indeed in vain?
Did you suffer so many things in vain? These Galatians had suffered great reproach, many afflictions and persecutions for the sake of the Gospel, as all that embrace it must expect to do; and which to them that persevere in the faith of the Gospel will not be in vain, they will be followed with eternal life and glory; not that these things are meritorious of such happiness, or deserve such a reward; the reward of them is not of debt, but of grace. But, if such who have made a profession, and have suffered for it, should after all relinquish it, their sufferings for it are in vain; they will come short of that glory which is promised to them that suffer for righteousness sake: and this is another aggravation of the folly of these persons, that they should suffer so much persecution for the Gospel, which, if not true, they must have suffered in vain, and might as well have avoided it; and, if true, by relinquishing it not only sustain a great loss, but bring great hurt and damage to themselves.
If it is indeed in vain? By which words the apostle does, as it were, correct himself, and expresses his hope of them, that they would see their mistake, revoke their error, and abide by the truth of the Gospel.
Ver 5. He therefore who supplies the Spirit to you and does miracles among you, does he do it by the works of the law, or by hearing of faith?
He therefore who supplies the Spirit to you. By whom he means not himself, nor any other minister of the Gospel, in whose power it does not lie to minister the Spirit, either the ordinary or the extraordinary gifts of it unto men; but either God or Christ who had ministered, and still continued to minister the grace of the Spirit through the preaching of the Gospel; or rather the extraordinary gifts of the Spirit, which were manifested at the first preaching of the Gospel to them for the confirmation of it, and which they were still supplied with.
And does miracles among you. So that this is a distinct argument from that in Galatians 3:2 and a further proof and aggravation of the folly and stupidity of the members of this church, who had not only received through the Gospel the Spirit, as a spirit of regeneration, at least many of them, but had seen the Gospel confirmed by the extraordinary gifts, signs, and wonders of the Holy Ghost, and which were still among them; and yet they were departing from this Gospel, through which all this was done.
Does he do it by the works of the law, or by hearing of faith? The apostle's meaning is, that these extraordinary gifts of the Spirit, and these miracles done among them, did not attend the preaching of the law, or the doctrine of justification by works, taught by the false apostles, but the doctrine of faith, of justification by faith in the righteousness of Christ, delivered by him and others, for the truth of which he appeals to themselves; and therefore they must be guilty of the most egregious folly, once to think of, or take any one step towards a departure from that doctrine.
Ver 6. Even so, Abraham “believed God, and it was counted to him for righteousness.”
Even so, Abraham. The apostle having observed, that the special grace and extraordinary gifts of the Spirit were received not through the preaching of the law, but through the doctrine of faith; by an easy transition, passes on to a further confirmation of the doctrine of justification by faith, by producing the instance of Abraham, what the Scripture says of him, and the promise made unto him; which is very appropriate to his purpose, since Abraham was certainly a righteous man, the first of the circumcision, and the head of the Jewish nation; and whom the false teachers much gloried in, and boasted of their being his seed, and of being circumcised as he was; and would fain have persuaded the Gentiles to the same practice, in imitation of him, and as necessary to their justification before God; whereas the apostle here shows, referring to Genesis 15:6 that Abraham was justified by faith, and not by any works whatever, much less by circumcision; for what he here refers to, was many years before his circumcision; and since therefore he was a justified person, declared to be so, before it and without it, it was not necessary to his justification, nor is it to any other person's.
Believed God. The object of faith is God, Father, Son, and Spirit; here Jehovah the Son seems principally intended, who in Genesis 15:1 is called the "Word of the Lord"; the essential Word, who was with God from everlasting, and was God, and in the fulness of time was made flesh and dwelt among men; and "Abraham's shield", the same the apostle in Ephesians 6:16 calls "the shield of faith"; meaning not the grace of faith, but Christ the object of faith; which faith lays hold on, and makes use of as a shield against the temptations of Satan: and also his "exceeding great reward"; his all in all, being made to him, as to all believers, wisdom, righteousness, sanctification, and redemption: him he believed, not only that he was God, but he believed his word of promise, and in his power and faithfulness to fulfil it; which regarded not only his natural offspring, and a numerous race, the enjoyment of the land of Canaan, and many temporal good things in it, but the Messiah, and spiritual blessings in him: he "believed in the Lord", Genesis 15:6 in Jehovah the Word, in him as his shield, and exceeding great reward, in him as the Lord his righteousness.
And it was counted to him for righteousness. That is, by God, whom he believed; for the sense is, not that Abraham ascribed righteousness to God, and celebrated his justice and faithfulness, as some; nor, as others, that Abraham was accounted a righteous man by the world; but that something was accounted by God to Abraham as his righteousness, which could not be the act of his faith; for faith is not a man's righteousness, neither in whole nor in part; faith and righteousness are two distinct things, and are often distinguished one from another in Scripture: besides, that which was accounted to Abraham for righteousness, is imputed to others also; see Romans 4:23 which can never be true of the act of his faith; but is of the object of it, the word of the Lord, his shield and exceeding great reward, the Lord his righteousness and strength, who is made or accounted, as to him, so to others, righteousness. The righteousness of Christ, whom he believed in, was accounted to him as his justifying righteousness now for faith to be accounted for righteousness, is all one as to be justified by faith; that is, by Christ, or by his righteousness imputed and received by faith; and if Abraham was justified this way, as he was, the apostle has his argument against the false teachers.
Ver 7. Know therefore that those who are of faith are children of Abraham.
Know therefore. This is a thing known by you, at least may, or should be; it ought not to be contradicted or disputed, it is so plain a case, and so clear a point.
That those who are of faith. Of the faith of Abraham, as in Romans 4:16 have the same faith as he had, for nature and kind; though it may not be to the same degree, yet exercised on the same object, Jehovah the Word, the Lord our righteousness, and wrought by the same Spirit; or who are of the faith of Christ, believers in him with all their hearts, and for themselves; who look to him for righteousness and life, who seek for justification by his righteousness, and trust in him alone for it, and not in the works of the law.
Are children of Abraham. His spiritual seed, though they may not be his natural offspring; for he is the father of all that believe, whether of the circumcision or the uncircumcision, and of none else in a spiritual sense: in this the apostle strikes at the false teachers, who boasted of their being the seed of Abraham, his natural descendants, which they might be, and yet not his spiritual children; for none are such, but they that are of faith, or seek for righteousness by faith; not they that are of the law, or seek for justification by the works of it, and so not heirs of the blessing; were they, faith would be made void, and the promise of none effect, Romans 5:14 and his view herein is to prove, that the Gentiles, who believe, are the true seed of Abraham, the children of the promise, those in many nations, he was promised to be the father of; and his further view is to observe, that as the father of the faithful was justified, so are all his children; and that as he was justified by faith, so are they.
Ver 8. The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Good News beforehand to Abraham, saying, “In you all the nations will be blessed.”
The Scripture, foreseeing. What he had said in a general manner is now applied expressly to the Gentiles; for the calling of the Gentiles was a new and extraordinary occurrence. Doubts existed as to the manner in which they should be called. Some thought that they were required "to be circumcised and to keep the law," (Acts 15:24,) and that otherwise they were shut out from having a share in the covenant. But Paul shows, on the other hand, that by faith they arrive at the blessing, and by faith they must be "in grafted" (Romans 11:17, 24,) into the family of Abraham. How does he prove this? Because it is said, In thee shall all nations be blessed. These words unquestionably recall that all must be blessed in the same manner as Abraham; for he is the model, nay, the rule, to be universally observed. Now, he obtained the blessing by faith, and in the same manner must it be obtained by all.
That God would justify the Gentiles by faith. That is, that whereas a righteousness would be wrought out, and brought in, for the justification of all God's elect, and the doctrine of it be preached among the Gentiles, to whom faith would be given to lay hold on, and receive this righteousness, God would hereby, and hereupon pronounce the sentence of justification in the court of conscience; from whence follow peace and joy in the Holy Ghost; the Scripture, the author, and substance of it, God the Word.
Preached the Good News beforehand to Abraham. For not to the Father or the Spirit, as to the Son, can preaching be so well ascribed: Christ was the first preacher of the Gospel that ever was; he first preached it to Adam and Eve in the garden, and afterwards to Abraham: it was Gospel, it was good news to him, that the Messiah should spring from him, and all nations be blessed in him; he rejoiced at it, and by faith saw Christ's day and was glad and particularly that part of the Gospel, and which is a principal part of it, justification by faith.
As it concerned the Gentiles, was preached unto him; and before his circumcision, of which that was a sign and seal, namely, that the righteousness of faith should be upon the uncircumcised Gentiles; and before the law of works was given on Mount Sinai, and long before the doctrine of justification by faith was preached unto the Gentiles, and they enjoyed the comfort of it; which shows this to be the Gospel, and to be no new doctrine, nor different from what was so early taught; the sum and substance of which lies in these words, "in thee shall all nations be blessed"; the passage referred to, is in Genesis 12:3 and is repeated Genesis 18:18 and in Genesis 22:18.
Saying, “In you all the nations will be blessed.” With the words "Abraham believed" Paul describes a spiritual Abraham, renewed by faith and regenerated by the Holy Ghost, that he should be the spiritual father of many nations. In that way all the Gentiles could be given to him for an inheritance. The Scriptures ascribe no righteousness to Abraham except through faith. The Scriptures speak of Abraham as he stands before God, a man justified by faith. Because of his faith God extends to him the promise: "In thee shall all nations be blessed."
Ver 9. So then, those who are of faith are blessed with the faithful Abraham.
So then, those who are of faith. This is the apostle's conclusion upon the whole, from the instance of Abraham, and, the promise made to him; and is an explanation of the preceding clause, and shows that it must be taken in a limited sense, and understood not of every individual; only of those who are of the same faith with Abraham, are believers in Christ, and seek for justification by faith in him, and not by the works of the law.
Are blessed with the faithful Abraham. They are blessed with a justifying righteousness in Christ as he was, and will be blessed with eternal life as he is; they shall sit with him, and with Isaac and Jacob in the kingdom of heaven. The character of "faithful" given to him, respects not his uprightness and integrity among men, but his faith in God; and does not suppose that he was blessed for his faith, but that it was through faith that he received the blessing of justification, and not by the works of the law; and that in the same way, all that believe enjoy the same favour, for to them it is limited and restrained.