Galatians 3 · The Lantern

Faith and Belief

O foolish Galatians! Who has bewitched you, before whose eyes Jesus Christ was publicly portrayed as crucified?

They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? " and, "Ye did run so well; who hath hindered you? " and how the epistle actually begins: "I marvel that ye are so soon removed from Him, who hath called you as His own in grace, to another gospel.

This indicates their previous zeal for piety and manifests the fatherly affection of the apostle. He grieves over them for their loss of wealth accumulated.

Above, the Apostle reproved the Galatians for their vanity and fickleness on the authority of the Gospel teaching by showing that his doctrine was approved by the other apostles. Now through reason and authority he proves the same thing, namely, that the works of the Law must not be observed.

This only I wish to learn from you: did you receive the Spirit by works of law or by hearing of faith?

He sets forth a tenet that could not at that time be denied: the Holy Spirit dwells in believers. This gift was manifested by God to recollect the rudiments of the faith, as it was at the beginning when it was practiced among the apostles and the other disciples.

Here he begins to demonstrate in what sense the grace of faith is sufficient for justification without the works of the law.… But so that this question may be carefully treated and no one may be deceived by ambiguities, we must first understand that the works of the law are twofold; for they reside partly in ceremonial ordinances and partly in morals.

Having given his rebuke, the Apostle goes on to show the insufficiency of the Law, and the power of the faith. First, he proves the insufficiency of the Law; Secondly, he raises a question and answers it (v. 19).

Are you so foolish? Having begun in Spirit, are you now being perfected in flesh?

Does not the Saviour who heals the soul also heal the body of its passions? But if the flesh were hostile to the soul, he would not have raised an obstacle to the soul by strengthening with good health the hostile flesh.

He says, "Are you so foolish," because, as time has passed, you are running backward. For having begun to be perfected in the Spirit (for this is in general), now you are being perfected in the flesh. For they were being perfected in the Spirit, performing signs, but were being circumcised in the flesh.

Then when he says, "Are you so foolish that, whereas you began in the Spirit, you would now be made perfect by the flesh?" he shows the defect into which they have fallen. And he amplifies a twofold defect, touching, namely, the gifts they had received from Christ and the evils they endured for Him (v.

Did you suffer so many things in vain — if indeed even in vain?

Such a subtle comment requires patience to understand. It both negatively reprimands and positively admonishes. He reprimands them by saying "You have suffered so much in vain." At the same time he admonishes them by saying "you have suffered so much," aware that they withstood many things with fortitude when they received faith.

(Verse 4) You have suffered so much without cause, if indeed without cause. Let us consider the unfortunate Jews, how they live among other nations in such superstition and the labor of observance, saying, do not touch, do not taste, do not handle, and we will prove that what is said is true: You have suffered so much without cause.

Then when he says, "Have you suffered so great things in vain?" he amplifies their desertion by considering the evils they endured for Christ. For anyone who receives something without labor does not guard it as something precious; but that which is obtained by great effort, it is foolish to esteem lightly and not guard it.

Therefore the one supplying the Spirit to you and working miracles among you — is it by works of law or by hearing of faith?

But that our faith was also prefigured in Abraham, and that he was the patriarch of our faith, and, as it were, the prophet of it, the apostle has very fully taught, when he says in the Epistle to the Galatians: "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?

(Verse 5.) So then, does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith? Not that the works of the Law should be despised, and without them a simple faith should be sought; but that the works themselves may be adorned by the faith of Christ.

Then when he says, "He, therefore, who giveth to you the Spirit and worketh miracles among you; doth he do it by the works of the law or by the hearing of the faith?" he proves his proposition by appealing to his own experience.

Just as Abraham believed God, and it was reckoned to him as righteousness.

If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just.

(Verse 6.) Just as Abraham believed God, and it was counted to him as righteousness. From this place until where it is written: Those who are of faith are blessed with faithful Abraham, Marcion erased from his Apostle. But what profit was there in embracing this, when the other things he left behind, his insanities, are opposed to it?

Having proved by experience the power of the faith and the insufficiency of the Law, the Apostle now proves the same things by authority and by reasons. First, he proves the power of the faith to justify; Secondly, in this he proves the insufficiency of the Law (v. 10). The first he proves by using a syllogism.

Know then that those of faith, these are sons of Abraham.

For ye are all the children of faith," it becomes dear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be "children of Abraham," and after mentioning him he expressly called us "children of faith" also. But how are we children of faith? and of whose faith, if not Abraham's?

(V.7) So you know, those who are of faith, these are the children of Abraham. He discusses more fully in the letter to the Romans that faith was reckoned to Abraham as righteousness, not in circumcision but in uncircumcision (Rom. 4).

From this authority he draws the minor proposition, saying "Know ye therefore, that they who are of faith, the same are the children of Abraham." As if to say: Someone is called the son of another because he imitates his works; therefore, "if you be the children of Abraham, do the works of Abraham" (Jn 8:39).

And the Scripture, having foreseen that God justifies the Gentiles by faith, evangelized beforehand to Abraham: “In you all the nations will be blessed.”

And if of Abraham, how much more, to be sure, of David, as a more recent progenitor! For, unfolding the promised blessing upon all nations in the person of Abraham, "And in thy seed shall all nations of the earth be blessed," he adds, "He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ." When we read and believe these things, what sort of fl…

The greatest cause for triumph in Abraham was that, before his circumcision, faith was reckoned to him for righteousness. This is most correctly referred to the promise that "All nations shall be blessed in you," meaning of course by the following of his faith, by which he was justified even before the ordinance of circumcision, which he received as a token of faith, and long b…

Then when he says, "the scripture, foreseeing that God justifieth the Gentiles by faith," he sets down the major premise, namely, that Abraham was told beforehand that in his seed all nations would be blessed. Hence when he says, "the scripture foreseeing," he introduces God speaking to Abraham (Gen 12:3).

So then those of faith are blessed along with believing Abraham.

Further, they were possessed with another apprehension; it was written, "Cursed is every one that continueth not in all things that 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 showing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it…

"Therefore those who are of faith are blessed." Those who are of faith united to Abraham and are counted as his offspring, not those who are of the flesh.

Then when he says, "Therefore, they that are of faith," he draws the conclusion from the premises. Accordingly, the argument can be formulated thus: God the Father announced to Abraham that in his seed all nations would be blessed. But those who seek to be justified by faith are the children of Abraham.

Christ Has Redeemed Us

For as many as are of works of law are under a curse; for it has been written: “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”

From his saying "works of the law" we are to understand that there are also good works in the Christian life, especially those that the apostle frequently commends, such as that we should be mindful of the poor and the other precepts for living that are contained in this very letter. The fulfillment of all these works is the calling of every Christian.

We perceive that the apostle, as elsewhere, has written down the sense of the passage rather than the words. We consider it uncertain whether the seventy interpreters [of the Septuagint] have added "everyone" and "in all" or whether it was in the old Hebrew and deleted by the Jews.

Above, the Apostle proved the power of faith; now he shows the shortcoming of the Law. First, through the authority of the Law; Secondly, through a human custom (v. 15). Concerning the first, he does three things: First, he shows the curse brought on by the Law; Secondly, the Law's inability to remove that curse (v.

And that no one is justified by law before God is evident, because “The righteous will live by faith”;

But where three are, a church is, albeit they be laics. For each individual lives by his own faith, nor is there exception of persons with God; since it is not hearers of the law who are justified by the Lord, but doers, according to what the apostle withal says.

Here, indeed, they ought at least to concede that "in the law no one is justified," as the same apostle says elsewhere; but that the law avails for the knowledge of sin, and for the transgression of the law itself, so that sin, being known and increased, grace may be sought for through faith.

Then when he says, "But that in the law no man is justified with God, it is manifest," he shows the inability of the Law to snatch us from that curse, for it could not make one just. To show this he makes use of a syllogism in the second figure. Justice is by faith, but the Law is not by faith. Therefore the Law cannot justify.

and the law is not of faith, but “The one having done these things will live by them.”

These three things, therefore, our philosopher attaches himself to: first, speculation; second, the performance of the precepts; third, the forming of good men;-which, concurring, form the Gnostic. Whichever of these is wanting, the elements of knowledge limp.

"The law is not of faith," but from works. And from this it is clear that "the one who does them shall live by them." Therefore salvation in the law is through works, and not through faith.

The minor premise is set down at, "But the law is not of faith." First, the minor is set down; Secondly, it is proved (v. 12): "but he that doth those things, shall live in them." He says therefore that "the law is not of faith." But this seems to conflict with the truth that the Law commands one to believe that there is one God, which pertains to faith.

Christ redeemed us from the curse of the law, having become a curse for us — since it has been written: “Cursed is everyone hanging on a tree” —

Then I replied, "Just as God commanded the sign to be made by the brazen serpent, and yet He is blameless; even so, though a curse lies in the law against persons who are crucified, yet no curse lies on the Christ of God, by whom all that have committed things worthy of a curse are saved. For the whole human race will be found to be under a curse.

The holy apostle, revealing again how the appearance in the flesh and the cross fulfilled the plan for the loosing of the curse and how this was written beforehand in the law and prophesied as coming, then fulfilled in the Savior, has clearly proved that the law is not alien to the Savior.

Having explained the curse brought on by the Law, as well as the Law's incapacity to deliver from sin, he now shows forth Christ's power to set one free from this curse. First, he shows how through Christ we are set free of that curse; Secondly, how in addition we receive help from Christ (v. 14).

so that to the Gentiles the blessing of Abraham might come in Christ Jesus, so that we might receive the promise of the Spirit through faith.

For thus it had behoved the sons of Abraham [to be], whom God has raised up to him from the stones, and caused to take a place beside him who was made the chief and the forerunner of our faith (who did also receive the covenant of circumcision, after that justification by faith which had pertained to him, when he was yet in uncircumcision, so that in him both covenants might be…

"might come to the Gentiles." For it is said, Christ was willing to be accursed so that it might be to the Gentiles, that is, to those who do not possess the law, the things of the promise of Abraham might come. And let it come through this Christ. How through him? Since the promises are bound to the seed of Abraham, and his seed is Christ.

Then when he says, "that the blessing of Abraham might come on the Gentiles through Christ Jesus," he touches on the hope which we acquire through Christ in addition to being freed from the curse: "Not as the offence, so also the gift" (Rom 5:16), but much greater, namely, because He both frees us from sin and confers grace.

The Purpose of the Law

Brothers, I speak according to man: even a man’s ratified covenant no one sets aside or adds to.

For (with respect to the latter clause of this passage), what child (in the sense, that is, in which the Gentiles are children) is not in bondage to the elements of the world, which he looks up to in the light of a god?

The value that a testator's death has for confirming his testament is final, since he cannot then change his mind. This is the value that the immutability of God's promise has in confirming the inheritance of Abraham, whose faith was reckoned for righteousness.

Having proved by authority that the Law does not justify and is not necessary for justification, which is through faith, the Apostle then proves the same point with human reasons. Concerning this he does four things: First, he mentions a human custom; Secondly, he touches on a divine promise (v. 16); Thirdly, he draws his conclusion (v.

Now to Abraham were spoken the promises, and to his seed. It does not say, “And to seeds,” as of many, but as of one: “And to your seed,” who is Christ.

The words and to his offspring are found to be strictly fulfilled in Christ in their straightforward sense, since he is Abraham's offspring by nature, as are all those who derive their stock from that source. We, believing in him, are therefore enrolled as children of Abraham and thereby receive fellowship in the blessing.

Then when he says, "To Abraham were the promises made," he takes up the promise God made to Abraham, which is, as it were, the testament of God. First, he explains this promise or testament; Secondly, he discloses the truth contained therein (v.

Now this I say: the covenant confirmed beforehand by God, the law having come four hundred and thirty years afterward does not annul, so as to nullify the promise.

GOD HAVING FORETOLD TO ABRAHAM THAT THE CHILDREN OF ISRAEL WOULD BE FREED FROM THE DOMINION OF THE EGYPTIANS. THE FOURTH GENERATION, WHY DOES THE LAW SAY, "THE CHILDREN OF ISRAEL SHALL COME FORTH OUT OF THE LAND OF EGYPT INTO THE FIFTH GENERATION?" — As far as the words are concerned, it seems to be a contradiction; but if the sense is examined, it will be found not to differ.

"Now this I say: a covenant." For the sake of clarity he continues the discourse. "by God in Christ." For the promise was to Christ. For he said, "In your seed all the nations shall be blessed." For this is, "in you." And the seed of Abraham according to the flesh is Christ.

Then when he says, "Now this I say: that the testament which was confirmed by God," he draws his conclusion. Here let us see, in order, what it is that he says. He says therefore that this is what God promised to Abraham.

For if the inheritance is by law, it is no longer by promise; but God has granted it to Abraham through a promise.

The Jews maintain two opposing tenets. For in no way and by no argument can they be persuaded that the promise to Abraham was rendered void by the law, and they are right. But in their short-sighted vanity they maintain another contrary principle, thinking that justification could not come without the practice of the law.

If the law, he says, grants blessing and makes heirs of life and righteousness, then the promise given to Abraham is consequently abolished and destroyed. But this would make no sense: the law appeared later, so how can it annul a covenant that existed before it? But do not hasten to press this entire example too strictly.

Then when he says, "For, if the inheritance be of the law, it is no more of promise," he shows how from the foregoing it follows that the Law would nullify the promises, if the Law were necessary for justification or for the blessing to come to the Gentiles.

Why then the law? It was added because of the transgressions, until the seed should come to whom the promise has been made, having been ordained through angels in the hand of a mediator.

From many other instances also, we may discover that the apostle frequently uses a transposed order in his sentences, due to the rapidity of his discourses, and the impetus of the Spirit which is in him. An example occurs in the [Epistle] to the Galatians, where he expresses himself as follows: "Wherefore then the law of works?

Here arises a rather pertinent question: if faith justifies and even the former saints, who were justified before God, were justified through it, what need was there for the law to be given?… The law was given to a proud people, but the grace of love cannot be received by any but the humble. Without this grace the precepts of the law cannot possibly be fulfilled.

After showing by the authority of scripture and by a human custom that the Law was unable to make one just, the Apostle now raises two questions and solves them. The second of these begins at (v. 21). With respect to the first, he does three things: First, he raises the question; Secondly, he solves it (v.

Now a mediator is not of one, but God is one.

Without doubt, a mediator, that is, arbiter, is not of one but two. For when two peoples were contending against one another, always at odds and enemies because of the disparity in their doctrines, the Savior came as their Mediator, taking from each people the cause of discord so that they might be at peace.

"Now a mediator is not of one, but God is one." The mediator, he says, is the mediator of two. Of whom then is Christ the mediator? Clearly of both men and God. Do you see how he shows that he both gave the law himself, and would also be Master and to loosen it again?

Then when he says, "Now a mediator is not of one," he explains what he meant when he said, "in the hand of a mediator." This can be explained in three ways. In one way, that a mediator is not of one alone but of two. Hence, since He is the mediator of God and men, it was fitting that He be God and man. For were he purely man or solely God, He would not be a true mediator.

Is the law then contrary to the promises of God? Never would it be! For if a law had been given that was able to impart life, righteousness would indeed have been from law.

Since God gave the law, it is not plausible that that same law should be seen as having been given against the promises. It is certainly against the promises if it embroils us in other things, namely, that we should fulfill the works required by the law and not expect from faith what is promised, that we should obtain through faith an inheritance in God.

— [GENNADIUS] Therefore the promises bless, but the law makes accursed; consequently the law was given against the promises of God, that is, to hinder them from blessing. [end of the excerpt by Gennadius] — This indeed resolves the opposition, both by what follows and by the prohibition: For let it not be, he says. — In another way.

Here, the Apostle raises the other question, namely, whether the Law is injurious to grace. First, he raises the question, saying, "Was the law then against the promises of God?" As if to say: If the Law was set because of transgressions, does the Law go counter to the promises of God, namely, so that what God promised He would do through the promised seed, He would do through…

But the Scripture imprisoned all things under sin, so that the promise by faith of Jesus Christ might be given to those believing.

Whose grace, if not of that God from whom also came the law? Unless it be, forsooth, that the Creator intercalated His law for the mere purpose of producing some employment for the grace of a rival god, an enemy to Himself (I had almost said, a god unknown to Him), "that as sin had" in His own dispensation "reigned unto death, even so might grace reign through righteousness unt…

"but Scripture has limited," that is, he allowed it to be confined and, as it were, to squeeze everyone into sin, God, through his various proper reasons and administrations. But Scripture says that faith in Christ would be given a place. For even formerly the law, by being transgressed, taught men that they are sinners.

Then when he says, "But the scripture hath concluded all under sin," he shows that the Law is not only not opposed to grace but serves it. First, he shows that the Law serves God's promises; Secondly, how this service was made manifest in the case of the Jews (v. 23); Thirdly, how the Gentiles even without the Law obtained the promises of God (v. 26).

But before faith came we were held in custody under law, being locked up until the faith about to be revealed.

For that faith is the one universal salvation of humanity, and that there is the same equality before the righteous and loving God, and the same fellowship between Him and all, the apostle most clearly showed, speaking to the following effect: "Before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed, so that the law became our s…

No person should be unwise enough to say here, "Why then was it no profit to the Jews that they were put in the hand of a Mediator through angels dispensing the law?" It was profitable to them beyond what can be expressed. For what churches of the Gentiles sold their possessions and put the price of them at the apostles' feet, which so many thousands of people so quickly did?

Then when he says, "But, before the faith came, we were kept under the law shut up," he gives experimental evidence of this service, as manifested in the case of the Jews. First, he states how the Jews were benefited; Secondly, he concludes a corollary (v. 24).

So the law has become our trainer unto Christ, so that we might be justified by faith;

But as many as feared God, and were anxious about His law, these ran to Christ, and were all saved. For He said to His disciples: "Go ye to the sheep of the house of Israel, which have perished." And many more Samaritans, it is said, when the Lord had tarried among them, two days, "believed because of His words, and said to the woman, Now we believe, not because of thy saying,…

Now it was necessary that the law be given, as it fulfilled our need of a custodian. And it freed us from our previous impiety, taught us knowledge of God and then brought us to Christ the Lord as though to some wise teacher, so that we might be instructed by him in perfect learning and acquire the righteousness that is through faith.

Then when he says, "the law was our pedagogue in Christ," he draws a corollary: First, he manifests the Law's functions; Secondly, when its function ceased (v. 25).

but faith having come, we are no longer under a trainer.

"That faith has come" means that Christ himself has come—for then faith arose. There began to be a time for faith to fully come and for us to believe in him in whom is all salvation, in contrast to the Jews, who did not believe [in him].

"But when faith came." Therefore, then, the perfection and the adoption as sons being given. "we were no longer under a guardian." For being children, it was necessary to act under a guardian, although not having become fully grown. "Proof of perfection, to be made sons to God."

And although the Law was our pedagogue, it did not bring us the full inheritance, because as is said in Hebrews (7:19): "The law brought nothing to perfection." But the Law's function ended after faith came.

Sons through Faith in Christ

For you are all sons of God through the faith in Christ Jesus;

What I say, then, is this, that that God is the object of faith who prefigured the grace of faith. But when he also adds, ".For ye are all the children of faith," it becomes dear that what the heretic's industry erased was the mention of Abraham's name; for by faith the apostle declares us to be "children of Abraham," and after mentioning him he expressly called us "children of…

— [CHRYSOSTOM] "through faith in Christ Jesus." Through the faith in Christ Jesus. For such is the construction. See also earlier, when he says "sons of Abraham," now he calls them "sons of God."

Here the Apostle shows that the Gentiles obtained the fruit of grace without serving the Law, whereas the Jews obtained it by keeping and serving the Law. Concerning this he does three things: First, he states his proposition; Secondly, he elucidates it (v. 27); Thirdly, from this he proceeds to his argument (v. 29).

for as many of you as were baptized into Christ have put on Christ.

On the ground of continence the priests likewise of the famous Egyptian bull will judge the "infirmity" of Christians. Blush, O flesh, who hast "put on" Christ! Suffice it thee once for all to marry, whereto "from the beginning" thou wast created, whereto by "the end" thou art being recalled! Return at least to the former Adam, if to the last thou canst not!

(Verse 27, 28.) For whoever has been baptized in Christ has clothed themselves with Christ. There is neither Jew nor Greek, slave nor free, male nor female. For you are all one in Christ Jesus. And how we are born as children of God through faith in Christ Jesus, he demonstrates by saying: For whoever has been baptized in Christ has clothed themselves with Christ.

Then when he says, "For as many of you as have been baptized in Christ have put on Christ," he expounds his proposition. Concerning this he does three things: First, he proposes to explain the proposition; Secondly, the elucidation of the explanation (v. 28); Thirdly, he assigns the reason behind the explanation (v.

There is neither Jew nor Greek, there is neither slave nor free, there is no male and female; for you are all one in Christ Jesus.

Masters, be gentle towards your servants, as holy Job has taught you; for there is one nature, and one family of mankind. For "in Christ there is neither bond nor free."

When one has once put on Christ and, having been sent into the flame, glows with the ardor of the Holy Spirit, it is not apparent whether he is of gold or silver. As long as the heat takes over the mass in this way there is one fiery color, and all diversity of race, condition and body is taken away by such a garment.

He elucidates this teaching when he says, "There is neither Jew nor Greek, there is neither bond nor free: there is neither male nor female." As if to say: Truly have I said, that "as many of you as have been baptized in Christ Jesus have put on Christ," because there is nothing in man that would exclude anyone from the sacrament of the faith of Christ and of baptism.

And if you are Christ’s, then you are Abraham’s seed, heirs according to 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.

"if you belong to Christ, then." If then you are the form and body of Christ, he says, it is fittingly that you are the seed of Abraham. For since previously he said that Christ is the seed of Abraham according to the flesh (and to that seed of Abraham the promises were given, that is, to Christ), now the same thing is summed up.

Then when he says, "if you be Christ's, then are you the seed of Abraham, heirs according to the promise," he argues to his main proposition in the following manner: I have said that the promises were made to Abraham and to his seed; but you are of Abraham; therefore, to you pertains the promise made to Abraham about obtaining the inheritance.

Galatians3

Faith and Belief

Christ Has Redeemed Us

The Purpose of the Law

Sons through Faith in Christ