Chapter III.
(Vers. 1.)
(Verse 1.) O foolish Galatians! Who has bewitched you? The words spoken in anger are full of wonder; for they have been so corrupted that they do not even recognize that they have been deceived. He has used a preface; for everyone who is bewitched moves from good to evil, just as these have moved from freedom and security to servitude and anxiety. Before your eyes, Christ Jesus has been proclaimed as crucified. It is clear that to the eyes of fools, Christ appears condemned, that is, stripped or condemned: but to the eyes and senses of the wise, he not only appears not condemned, but he himself seems to have condemned death by his own cross; for the passion of the Lord is our life and the destruction of death. But because they began to feel angry when they were transferred to the Law, therefore he complains that in their minds Christ seemed to be condemned; and he added: 'Crucified in you.' That is, he was crucified in your understanding, as a man; for where there is not full hope, there is a man. Therefore, they did not believe that there was full salvation in Christ, because they equated him with the Law. But in those who understand Christ appropriately, Christ lives in them, he was crucified in Photinus. For here truly died the one in whom Christ is said to have been crucified; for that is the charge brought against him in this place.
(Vers. 2.)
(Version 2.) This is the only thing I want to learn from you: Did you receive the Spirit by the works of the law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain--if indeed it was in vain? Therefore 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? And therefore, these people are called foolish and lacking in understanding because they were not able to provide for the needs of their own flesh. For one is usually led to pleasure or to the absence of pain. Therefore, the words of the questioner are confirming, since he says: This is all I want to learn from you: Did you receive the Spirit from works of the law or from hearing with faith? He asks this of them in which they boasted and could not deny that they received the Holy Spirit through faith, not through the law. So that, repenting, they would acknowledge that they received the gift of God, in which they boasted, not from works of the law, but by believing in Christ, so that, being thankful to Christ, they would leave the law, which they had learned was of no benefit to them, behind. He proposes this, which at that time could not be denied, that the Spirit of God is in those who believe; for the gift of God was made manifest to men for the sake of commending the rudiments of faith; just as it was done in the very beginnings among the apostles and other disciples, as well as in those twelve who, because they had not been baptized in the true baptism under the name of John, but had been defiled, the apostle Paul commanded to be baptized in the name of the Trinity, upon whom he laid his hands, and the Holy Spirit fell upon them, and he ministered different languages with their interpretation; so that no one would dare to deny that the Holy Spirit is within them. Therefore, he calls the Galatians without understanding, who, knowingly and willingly, debasing themselves, subjected themselves to the care of the flesh.
(Vers. 3.)
(Verse 3.) Are you now being completed in the flesh, who began in the Spirit? He says this because, although they had ascended from lower things to the heights of faith, they had fallen from the heights to lower things. For by faith they had become spiritual, but now, having turned back to the Law, they had lost the grace of the Spirit that they had received. Consummation signifies destruction, that is, faith.
(Vers. 4, 5.)
(Verses 4, 5.) You have suffered so much without reason, if indeed without reason. Many of them suffered for their faith from unbelievers; for at that time those who believed were a disgrace to others, whether to their own household or to strangers: for they were marked with a finger as if a mockery of majesty. Similarly, the Galatians suffered many things, having lost their sanity, because they had abandoned the Law. But because he added, 'if indeed without reason,' he shows that he hopes to be able to reform them. Who therefore provides you with the Spirit, and works powerfully in you, is it from the works of the Law, or from hearing the faith? The same understanding is to which the insignia of virtue are added, which give testimony to faith, that it is a faithful and rational hope. However, no virtue accompanies the Law, which attracts one to its hope; for what is seen is not hoped for, but they are temporary, like the law of deeds, which we showed above.
(Vers. 6.)
(Verse 6) As it is written (Gen. XV, 6): Abraham believed God, and it was reckoned to him as righteousness. It shows by the example of Abraham, who is the father of faith, that righteousness is not imputed by works of the Law, but through faith; for he was justified by believing. And thus foolishly and imprudently did they subject themselves to the Law, which was not given for justification.
(Vers. 7.)
(Verse 7.) Do you understand, therefore, that those who are of faith, these are the sons of Abraham? It is true that believers are the sons of Abraham; for if Abraham was justified by faith first, all those who believe afterwards are his sons, whether they are Jews or Gentiles.
(Vers. 8.)
(Verse 8.) Now Scripture, seeing that God justifies the Gentiles by faith, foretold to Abraham: That in you all the Gentiles shall be blessed (Gen. XII, 3). It says this because Abraham is the pattern of all believers, so that those who believe may be blessed in him; for by following his faith, they become partakers of his same blessing.
(Vers. 9, 10.)
(Verse 9, 10.) Therefore those who are of faith are blessed with faithful Abraham; for as many as are of the works of the Law are under a curse. It is evident that the faithful are blessed with the faithful, just as the faithless are punished with the faithless. For those who are under the Law are under a curse, because they are transgressors of the Law.
(Deut. XXVII, 26.) For it is written: Cursed be everyone who does not continue in all things that are written in the book of the Law, to do them. This is written in Deuteronomy, because if anyone were to omit anything from the Law, they would be cursed. And there are so many commandments that it is impossible to observe them. Therefore, even the apostle Peter, in the Acts of the Apostles, says: Why do you impose a yoke on the brothers, which neither our fathers nor we were able to bear (Acts. XV, 10)? For these things were given to a negligent and proud people, so that they might have the Law in every aspect of their lives.
(Vers. 12.)
(Verse 12.) But it is evident that no one is justified before God by the law; for the righteous shall live by faith (Habakkuk 2:4). And by this it is taught that we should depart from the law, lest righteousness obtained by faith perish. For the law does not come from faith, but the one who does them shall live by them (Ezekiel 20:21). The law is not based on faith, because it does not command belief. For all its precepts are evident, so that the one who keeps the law may live; but if not, it is necessary to be punished, because he has committed what he knew should be avoided. It is possible to argue and say: If no one is justified by the Law, then what is the reason for criticizing someone who violates the Law? The truth is that no one is justified by the Law, but by God. However, one is justified by the world in order to be secure in this present life. But if one wants to be justified by God, in order to gain merit on the day of judgment, they must follow the faith of God; otherwise, they will be secure now but guilty in the future. Therefore, the Law is beneficial, but only what is written on the tablets; the rest, as it has been said, were given as a burden.
(Vers. 13.)
(Verse 13.) Christ redeemed us from the curse of the Law, by becoming a curse for us. Since no one could fulfill the Law, all were subject to the curse of the Law, so that judgment could be brought upon them. But Christ, being born as a human, offered himself as a sacrifice for us, redeemed us from the devil. By willingly offering himself to death for those who were subjected to the curse of the Law, he became a curse in this way, just as in the Law an offering for sins was called a sin. Therefore, being offered for the cursed, he became a curse; for he was also made a curse for the Jews, when he was killed as if he were a sinner. Therefore, he did not say 'Made for us a curse,' but 'Curse.' For he who was being offered up for his own sin was being made a curse, for he was dying for his own cause. And if you look closer, you will see that Christ was made a curse by those by whom he was killed; for the cross of the Savior is the sin and curse of the Jews. For it is written: 'Cursed is everyone who hangs on a tree' (Deut. XXI, 15). This Moses said in Deuteronomy concerning those guilty of death, in order that it sufficed for them to be suspended on a tree until evening and to be removed for burial. Because, cursed is everyone, he says, who hangs on a tree; so that this, because he was hanged on a tree, would suffice for the punishment of death; lest if he were hanged any longer, his death would have a greater reproach than it ought: and it would become a stain to his race, if his death were further published. And thus the innocent Savior, being hanged on a tree, is not cursed, but those are cursed by whom he was hanged. However, as far as the Jews are concerned, offering him to Pilate to be killed like a sinner, they made him cursed, so that he would be killed as if guilty, when he was innocent, because he is worthy to be cursed with death according to the Law. For seeing that many were gathered together to his doctrine, they were jealous, saying: 'Behold, the whole world is gone after him' (John 12:19). And by this he is said to have been slain for us, and in a twofold manner for us; for when they thought that he ought to be slain, lest he should teach, they accomplished nothing; for both his doctrine increased, and he made void death in his passion. For descending into hell, he delivered the human race; for which reason he allowed himself to be slain, knowing that he was for us, and against the devil.
(Vers. 14.)
(Verse 14) So that the blessing of Abraham might come to the Gentiles through Jesus Christ, and that we might receive the promised Spirit through faith. This means that the blessing of Abraham, which was promised to him, passed on to the Gentiles through faith in Jesus Christ, after the Jews rejected and cursed him, even though they boasted in their adherence to the Law. The Lord said to the Jews: 'The kingdom of God will be taken away from you and given to a nation producing its fruits' (Matthew 21:43).
(Vers. 15.)
(Verse 15.) Brothers, I speak after the manner of men. Although it is a man's covenant, yet if it is confirmed, no one annuls or adds to it. Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.
(Vers. 16.)
(Verse 16.) The promises were made to Abraham and his seed. It does not say 'and to seeds,' as referring to many, but rather to one, 'and to your seed,' that is, Christ. This is what is written in Genesis to Abraham: 'And in your seed all the nations will be blessed' (Gen. 22:18). And surely this has been fulfilled in Christ, in whose name all nations will be blessed through faith. Therefore, the promise is not based on many, but on one, who is Christ. In this discussion, the Apostle designates those who falsify the testament as if they were guilty, who, believing in Christ, also hope for something from the Law; so that not only salvation promised in Christ, but also in the Law. Therefore, he proves that the promise of blessing was made only in Christ.
(Vers. 17.)
(Verse 17) Now I say this, that the law, which was confirmed by God in Christ, four hundred and thirty years later, does not invalidate the covenant previously ratified by God, so as to nullify the promise. For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise.
For if the inheritance is from the Law, it is no longer from the promise; but God gave it to Abraham through the promise. The Jews defend two opposing causes; for by no agreement, no argument can the Jews be persuaded that the promise given to Abraham is annulled by the Law, and rightly so. But they defend another thing against imprudent presumption, thinking that justification cannot come without the work of the Law, when they know that Abraham, who is the example of this matter, was justified by faith alone without the works of the Law. But in a certain blindness, they do not understand, nor do they consider that if justification is through the Law, then the promise is excluded; and if the promise is excluded, then the faith of Abraham will certainly be frustrated, which the Jews do not even allow themselves to hear, knowing that the promise is by faith of Abraham. This promise justifies through faith, not through the Law; just as Abraham was also justified by faith. Therefore, these are the heirs of the promise of Abraham, who succeed him, receiving the faith in which Abraham was blessed and justified. Therefore the testimony of the promise to Abraham is called a testament, so that after his death his heirs would be in the promise, his children made through faith. This cause ran until Christ the promise made to Abraham, so that after the death of Christ, believers would be heirs of Abraham's faith through the testament of Christ's blood. Therefore, the gift that was promised to Abraham was fulfilled for his children in Christ, although Abraham himself also received this gift there, where he was found.
(Vers. 19.)
(Verse 19) So why was the law given? It was added because of transgressions, until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. A mediator, however, implies more than one party; but God is one. Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Nevertheless, the Law is called such because it teaches the things that, by God's command, are done in a bodily manner with sacrifices, firstborns, tithes, and other such things. Arranged by angels in the hand of the Mediator. It calls angels the messengers of God, that is, Moses and Joshua the son of Nun, and the other prophets up to John the Baptist, about whom God says: Behold, I send my angel before your face (Malachi 3:1). Therefore, through these angels, the Law was ordained and arranged by God in the hand, that is, the power, of the Savior; for he himself is the mediator or reconciler between God and men (1 Timothy 2:5), to save those whom he wishes from among those who received the Law through the aforementioned angels. For He Himself says: Just as the Father raises the dead and gives them life, so also the Son gives life to whom He wills (John 5:21).
(Vers. 20.)
(Verse 20.) However, there is not one mediator. Undoubtedly, a mediator, that is, an arbiter, is not of one, but of two; for when two peoples fought against each other, always dissenting and enemies due to their different teachings, the Savior of these peoples came as an arbiter, cutting off the cause of their discord, so that they could be peaceful. He took away from the nations the multitude of gods and the worship of the elements, which was a stumbling block for the Hebrews. He also took away from the Jews the observance of the Law, namely, the new moons, circumcision, the observance of the Sabbath, the distinctions of foods, and all the other things that the Gentiles abhorred. And thus, those who were previously enemies became peaceful. If therefore these things are in this way, why is it that the Galatians corrupt that judgment of the mind, having been converted to Judaism? For they render the judgment of the Savior useless, when, after making peace, they subject themselves to those things which were previously enemies of peace, as if repenting of it. Therefore, according to the understanding of the Galatians, Christ is not the arbitrator; because, being induced into the Law, they have made one out of two peoples, and surely there is no arbitrator of one people. He follows up this same sense to the Ephesians, saying: For he is our peace, who made both one, and breaking down the middle wall of partition, the enmity in his flesh, abolishing the law of commandments contained in decrees, that he might create the two in himself into one new man, making peace (Ephesians 2:14). If he makes peace in one new man, he has surely taken away the hostility of both, through which they were at odds; and he has established this for them by his law, through which they might be peaceful. The Gauls burst in and converted to Judaism: There is only one God. He says this so that it would not be thought that by preaching Christ, he was preaching against the Law and the prophets, who declare that there is one God. He teaches that this God, as the judge, is to be understood by the assumption of flesh, as he says to Timothy: The judge of God and of men, the man Jesus Christ (2 Tim. 5): and that, according to how God is, he is not separated from the Father, but is one with the Father. For whether it be the Father or the Son, there is one God; for God is the name of nature and power, which itself teaches that the reason of names remains indivisible in the Father and the Son.
(Vers. 21.)
(Verse 21.) So is the law against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise. For it was not able to remit sins so as to make sinners just, but it was given for this purpose, to be a terror provoking men to a good life, punishing the irreverent. And therefore the Law was not given that it might give life, but condemn.
(Vers. 22.)
(Verse 22.) But the Scripture has concluded all under sin, that the promise by faith in Jesus Christ might be given to those who believe. This sense was also expressed to the Romans, saying: God has concluded all under sin, that He might have mercy upon all (Rom. XI, 32). He said this because, as I mentioned above, the Law was given so that sinners would know themselves to be guilty before God. For by manifesting their sins, they were concluded, so that they could not excuse themselves, but would seek mercy; so that when the promised one of Abraham came, He would demand only faith from them, as Abraham had; so that both their evils would come and they would merit justification. For this is what God had revealed through the prophet Isaiah, saying: 'He shall come out of Zion, who shall deliver and turn away wickedness from Jacob; and this shall be a covenant from me with them, when I shall take away their sins.' (Isaiah 59:20).
(Vers. 23.)
(Verse 23) For before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. This means that the Law was our guardian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.
(Vers. 24.)
(Verse 24.) Therefore the Law was our guardian until Christ came, so that we could be justified by faith. It is the same concept, because we were under the supervision of the Law until Christ came, who justified us through faith.
(Vers. 25, 26.)
(Vers. 25, 26.) But when faith came, we are no longer under a tutor; for you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.
(Vers. 27.)
- (Verse 27) For as many of you as were baptized into Christ have put on Christ. He says this because when believers are transformed, they put on Christ; when they are called this, it is because they believe.
(Vers. 28.)
(Verse 28.) There is neither Jew nor Greek: there is neither slave nor free: there is neither male nor female; for you are all one in Christ Jesus. It does not matter the background of the believers, so that no prejudice is given to what they were before they believed; for all of them have received the same gift. Before God, there is no distinction of persons, except for their character and way of life; so that people are distinguished by the merits of their faith, not by their identity.
(Vers. 29.)
(Verse 29.) Therefore, if you are all one in Christ Jesus, then you are Abraham's offspring and heirs according to the promise. The offspring of Abraham are all those who believe, for Abraham is the father of all believers. And if you are children, then you are also heirs of the promise, in order to obtain through faith what was promised to Abraham, so that we may share in his justification in the kingdom of heaven.