Ver. 1. O Foolish Galatians, Who Hath Bewitched You, … Before Whose Eyes Jesus Christ Hath Been Evidently Set Forth, Cru
CHAPTER 3
VER. 1. O FOOLISH GALATIANS, WHO HATH BEWITCHED YOU, … BEFORE WHOSE EYES JESUS CHRIST HATH BEEN EVIDENTLY SET FORTH, CRUCIFIED AMONG YOU!
Here he passes to another subject; in the former chapters he had shewn himself not to be an Apostle of men, nor by men, nor in want of Apostolic instruction. Now, having established his authority as a teacher, he proceeds to discourse more confidently, and draws a comparison between faith and the Law. At the outset he said, I marvel that ye are so soon removed; but here, O foolish Galatians; then, his indignation was in its birth, but now, after his refutation of the charges against himself, and his proofs, it bursts forth. Let not his calling them foolish surprise you; for it is not a transgression of Christ’s command not to call one’s brother a fool, but rather a strict observance of it. For it is not said simply, Whosoever shall say to his brother, Thou fool, but, whosoever shall do so, without a cause. And who more fittingly than they could so be called, who after so great events, adhered to past things, as if nothing else had ever happened? If on this account Paul is to be called a reviler, Peter may likewise, on account of Ananias and Sapphira, be called a homicide; but as it would be wildness to do so in that case, much more in this. Moreover it is to be considered, that this vehemence is not used at the beginning, but after these evidences and proofs, which, rather than Paul himself, might now be held to administer the rebuke. For after he had shewn that they rejected the faith, and made the death of Christ to be without a purpose, he introduces his reproof, which, even as it is, is less severe than they merited. Observe too how soon he stays his arm; for he adds not, Who has seduced you? who has perverted you? who has been sophistical with you? but, Who hath cast an envious eye on you? thus tempering his reprimand with somewhat of praise. For it implies that their previous actions had excited jealousy, and that the present occurrence arose from the malignity of a demon, whose breath had blasted their prosperous estate.
And when you hear of jealousy in this place, and in the Gospel of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure the beholders. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold evilly belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, Who hath looked enviously on you, he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives.
Ver. 1. Before whose eyes Jesus Christ hath been evidently set forth, crucified among you.
Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying, among you, is to declare the power of faith to see events which are at a distance. He says not, crucified, but, evidently set forth crucified, signifying that by the eye of faith they saw more distinctly than some who were present as spectators. For many of the latter received no benefit, but the former, who were not eye-witnesses, yet saw it by faith more clearly. These words convey both praise and blame; praise, for their implicit acceptance of the truth; blame, for that Him whom they had seen, for their sakes, stripped naked, transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided by thieves, pierced with a spear; (for all this is implied in the words, evidently set forth, crucified,) Him had they left, and untouched by these His sufferings, betaken themselves to the Law. Here observe how Paul, leaving all mention of heaven, earth, and sea, every where preaches the power of Christ, bearing about His cross: for this is the sum of the Divine love toward us.
Ver. 2. This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of faith?
As ye do not attend, says he, to long discourses, nor are willing to contemplate the magnitude of this Economy, I am desirous, (seeing your great inaptitude,) to convince you by concise arguments and a summary method of proof. Before, he had convinced them by what he said to Peter; now, he encounters them entirely with arguments, drawn not from what had occurred elsewhere, but from what had happened among themselves. And his persuasives and proofs are adduced, not merely from their general gifts, but from what was especially conferred on themselves. Therefore he says, This only would I learn of you, Received ye the Spirit by the works of the Law, or by the hearing of faith. Ye have received, he says, the Holy Spirit, ye have done many mighty works, ye have effected miracles in raising the dead, in cleansing lepers, in prophesying, in speaking with tongues,—did the Law confer this great power upon you? was it not rather Faith, seeing that, before, ye could do no such things? Is it not then the height of madness for these who have received such benefits from Faith, to abandon it, and desert back to the Law which can offer you nothing of the same kind?
Ver. 3. Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
Here again he seasonably interposes a rebuke; time, he says, should have brought improvement; but, so far from advancing, ye have even retrograded. Those who start from small beginnings make progress to higher things; ye, who began with the high, have relapsed to the low. Even had your outset been carnal, your advance should have been spiritual, but now, after starting from things spiritual, ye have ended your journey in carnal; for to work miracles is spiritual, but circumcision carnal. And ye have passed from miracles to circumcision, from apprehension of the truth ye have fallen back to types, from gazing on the sun ye seek a candle, from strong meat ye run for milk. He says, made perfect, which means, not “initiated” merely, but “sacrificed,” signifying that their teachers took and slew them like animals, while they resigned themselves to suffer what they pleased. As if some captain, or distinguished man, after a thousand victories and trophies, were to subject himself to infamy as if a deserter, and offer his body to be branded at the will of others.
Ver. 4. Have ye suffered so many things in vain? if it be yet in vain.
This remark is far more piercing than the former, for the remembrance of their miracles would not be so affecting as the exhibition of their contests and endurance of sufferings for Christ’s sake. All that you have endured, says he, these men would strip you of, and would rob you of your crown. Then, lest he should dismay and unnerve, he proceeds not to a formal judgment, but subjoins, if it be yet in vain; if you have but a mind to shake off drowsiness and recover yourselves, he says, it is not in vain. Where then be those who would cut off repentance? Here were men who had received the Spirit, worked miracles, become confessors, encountered a thousand perils and persecutions for Christ’s sake, and after so many achievements had fallen from grace; nevertheless he says, if ye have the purpose, ye may recover yourselves.
Ver. 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?
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 there is no addition from the Law. Whosoever of you are justified by the Law, ye are fallen from grace: This he says presently, when his language grows bolder, as employing the vantage-ground by that time gained; meanwhile while gaining it, he argues from their past experience. It was when ye obeyed Faith, he says, not the Law, that ye received the Spirit and wrought miracles.
And here, as the Law was the subject of discussion, he moots another special point of controversy, and very opportunely and with much cogency introduces a notice of Abraham.
Ver. 6. Even as Abraham believed God, and it was accounted to him for righteousness.
Even the miracles done by themselves, he says, declare the power of Faith, but I would rather, if you would suffer me, draw my proofs from ancient narratives. Then, as they made great account of the Patriarch, he brings his example forward, and shews that he too was justified by Faith. And if he who was before grace, was justified by Faith, although plentiful in works, much more shall ye. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith was especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here, in the words,
Ver. 7. Know ye therefore, that they which are of faith, the same are the children of Abraham.
Which he proves by ancient testimony thus:
Ver. 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.
If then those were Abraham’s sons, not, who were related to him by blood, but who follow his faith, for this is the meaning of the words, In thee all nations, it is plain that the heathen are brought into kindred with him.
Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this difficulty by shewing that Faith was anterior to the Law; as is evident from Abraham’s case, who was justified before the giving of the Law. He shews too that late events fell out according to prophecy; The Scripture, says he, foreseeing that God would justify the heathen through faith, foreannounced the Gospel unto Abraham. Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not “revealed,” but, “preached the Gospel,” to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.
Further, they were possessed with another apprehension; it was written, Cursed is every one that continueth not in all things which are written in the book of the Law, to do them. And this he removes, with great skill and prudence, turning their argument against themselves, and shewing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he that kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shews that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no light undertaking, let us then give our mind to what follows. He had already shewn this, by referring to the words spoken to the Patriarch, In thee shall all nations be blessed, at a time, that is, when Faith existed, not the Law; so he adds by way of conclusion,
Ver. 9. So then they which be of faith are blessed with faithful Abraham.
Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adherents under a curse. To be sure of this, listen to the very words of the Apostle.
Ver. 10. For as many as are of the works of the Law are under the curse.
This is what he lays down, before proving it; and what is the proof? it is from the Law itself:—
Ver. 10, 11. 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. But that no man is justified by the Law is evident.
For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the prophet Habakkuk, The just shall live by faith, which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, The just shall live by the Law, but, by faith:
Ver. 12. And the Law is not of faith; but, The man that doeth them shall live in them.
For the Law requires not only Faith but works also, but grace saves and justifies by Faith.
You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfil it; next, how comes Faith to have this justifying power? for to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which was impossible by the Law. Now as the Scripture says, the just shall live by faith, thus repudiating salvation by the Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, how can such a one be subject to the curse? however, this is not enough for him, so he begins with a fresh argument, as follows:—
Ver. 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.
In reality, the people were subject to another curse, which says, Cursed is every one that continueth not in the things which are written in the book of the Law. To this curse, I say, the people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, Cursed is every one that hangeth on a tree. As then both he who hangeth on a tree, and he who transgresses the Law, is cursed, and as he who is about to relieve from a curse ought himself to be free from it, and to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. It was like an innocent man’s undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For He did no sin, neither was guile found in His mouth. And as by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.
Ver. 14. That the blessing of Abraham might come on the Gentiles.
How on the Gentiles? it is said, In thy seed shall all the nations of the earth be blessed: that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? an accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to Christ, who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, that we might receive the promise of the Spirit through faith. As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed and the curse removed; then being justified by faith, they gain an interest in the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness gained an interest in the grace of the Spirit.
Ver. 15. Brethren, I speak after the manner of men; Though it be but a man’s covenant, yet if it he confirmed, no man disannulleth or addeth thereto.
To speak after the manner of men means to use human examples. Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarchs, he proceeds to common usages; and this he does invariably, in order to temper his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, Who feedeth a flock, and eateth not of the milk of the flock? Who planteth a vineyard, and eateth not of the fruit thereof? and again with the Hebrews, For a testament is of force after men are dead, otherwise it is of no strength at all while the testator liveth. One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same thing in many instances, as, Can a woman forget her child? and again, Shall the clay say to him that fashioneth it, What makest thou? and in Hosea, He represents a husband set at nought by his wife. This use of human examples frequently occurs in types also, as when the prophet takes the girdle, and goes down to the potter’s house. The meaning of the present example is, that Faith is more ancient than the Law, which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, Brethren, I speak after the manner of men; above he had called them foolish, now he calls them brethren, at once chiding and encouraging them. Though it be but a man’s covenant, yet if it be confirmed. If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin aught to it? for this is the meaning of or addeth thereto. Much less then when God makes a covenant; and with whom did He do this?
Ver. 16, 17, 18. 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. 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. For if the inheritance be of the Law, it is no more of promise: but God gave it to Abraham by promise.
Thus God made a covenant with Abraham, promising that in his seed the blessing should be bestowed upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, I speak after the manner of men, that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law has the blessing to give, and life and righteousness, that promise is annulled. And so while no one annuls a man’s covenant, the covenant of God after four hundred and thirty years is annulled; for if not it, but another instead of it bestow what is promised, then is it rejected, which is most unreasonable.
Ver. 19. Wherefore then serveth the Law? it was added because of transgressions.
This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. Because of transgressions; that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness, but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgression, if not in all, at least in one or two commandments. Not slight then was the advantage of the Law; but for how long?
Ver. 19. Till the seed should come to whom the promise was made.
This is said of Christ; if then it was given until His advent, why do you protract it beyond its natural period?
Ver. 19. Ordained by Angels in the hand of a Mediator.
He either calls the priests Angels, or he declares that the Angels themselves ministered to the delivery of the Law. By Mediator here he means Christ, and shews that He was before it, and Himself the Giver of it.
Ver. 20. Now a mediator is not a mediator of one, but God is one.
What can the heretics say to this? for as, according to them, the expression the Only True God excludes the Son from being true God, so here the phrase God is One, excludes Him from being God in any sense. But if, although the Father is called One God, the Son is nevertheless God, it is very plain that though the Father is called Very God, the Son is very God likewise. Now a mediator, says he, is between two parties; of whom then is Christ the Mediator? plainly of God and of men. Observe, he says, that Christ also gave the Law; what therefore it was His to give, it is His to annul.
Ver. 21. Is the Law then against the promises of God?
For if the blessing is given in the seed of Abraham, but the Law brings in the curse, it must be contrary to the promises. This objection he meets, first, by a protest, in the words,
Ver. 21. God forbid:
And next he brings his proof;
Ver. 21. For if there had been a law given which could have given life, verily righteousness should have been by the Law.
His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to conclude, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shewn by the words,
Ver. 22. But the Scriptures have concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word concluded means “convinced,” and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that alone, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially prompted them to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shews; For they being ignorant of God’s righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God.
Ver. 23. But before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed.
Here he clearly puts forward what I have stated: for the expressions we were kept and shut up, signify just the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.
Ver. 24. Wherefore the Law was our schoolmaster, to bring us unto Christ, that we might be justified by faith.
Now the Schoolmaster is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and with all diligence fitting him for his instructions. But when the youth’s habits are formed, then the Schoolmaster leaves him, as Paul says.
Ver. 25, 26. But after that faith is come, we are no longer a schoolmaster. For ye are all children of God by faith in Christ Jesus.
The Law then, as it was our schoolmaster, and we were kept shut up under under it, is not the adversary but the fellow-worker of grace; but if when grace is come, it continues to confine us, it becomes its adversary, and by confining those who ought to go forward to grace, then it is the destruction of our salvation. If a candle which gave light by night, kept us, when it became day, from the sun, it would injure and not benefit us; and so doth the Law, if it stands between us and greater benefits. Those then are the greatest traducers of the Law, who still keep it, just as a schoolmaster makes a youth ridiculous, by retaining him with himself, when time calls for his departure. Hence Paul says, But after faith is come, we are no longer under a schoolmaster. We are then no longer under a schoolmaster, for ye are all the children of God. Wonderful! see how mighty is the power of Faith, and how he unfolds as he proceeds! Before, he shewed that it made them sons of the Patriarch, Know ye therefore, says he, that they which are of faith, the same are the children of Abraham; now he proves that they are sons of God also, For ye are all, says he, the children of God by faith, which is in Christ Jesus; by the Faith, not by the Law. Then, in regard of its great and wonderful nature, he names also the mode of their adoption,
Ver. 27. For as many of you as have been baptized into Christ, have put on Christ.
Why does he not say, “For as many of you as have been baptized into Christ, have been born of God?” for this was what directly went to prove that they were sons;—because he states it in a much more awful point of view; If Christ be the Son of God, and thou hast put on Him, thou who hast the Son within thee, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.
Ver. 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.
See what an ardent soul! for having said, We are all made children of God through Faith, he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, ye have put on Christ, even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: Ye are all One in Christ Jesus, that is, ye have all one form and one mould, even Christ’s. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.
Ver. 29. And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise.
Here, you observe, he proves what he had before stated concerning the seed of Abraham,—that to him and to his seed the promises were given.