Galatians 3:11 Komentář

The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. II. He proves the doctrine which he had reproved them for departing from - that of justification by faith without the works of the law, 1. From the example of Abraham's justification. 2. From the nature and tenour of the law. 3. From the express testimony of the Old Testament; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, "Wherefore then serveth the law?" he answers, (1.) It was added because of transgressions. (2.) It was given to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter by acquainting us with the privilege of Christians under the gospel state.

INTRODUCTION TO GALATIANS 3 In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirms the doctrine of justification by faith, by various arguments; shows the use of the law, and the abrogation of it, and makes mention of several privileges which belong to believers in Christ. He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Gal 3:1, and by the fruit and effect of it, they having received the Spirit by it, and not by the preaching of the law of works, Gal 3:2 and it still increased their folly, that whereas they had begun with the Spirit of God, and set out in a dependence on him and his grace, they seemed now as if they would end in a carnal and legal way, Gal 3:3. To which is added, the consideration of their having suffered many things for the sake of the Gospel, which must be suffered in vain should they relinquish the Gospel, though the apostle hoped otherwise of them, Gal 3:4, nay, they had not only received through the preaching of the Gospel the Spirit, and his graces, but even extraordinary gifts attended it, for the confirmation of it, Gal 3:5, so that this case of theirs was a very aggravated one, and they were guilty of great folly and madness: from hence the apostle passes to the main thing in dispute, the great truth of justification by faith in the righteousness of Christ, which these persons were departing from, and which he establishes by several arguments; and first from the instance and example of Abraham, who was justified by faith, as appears from that which he believed, being imputed to him as his justifying righteousness, Gal 3:6, and as many as are believers in Christ are his spiritual children, and so undoubtedly are justified the same way their father was, Gal 3:7, and particularly that the Gentiles are justified by faith is clear from the preaching of the Gospel to Abraham, and the promise made unto him, that in his seed all nations should be blessed; that is, with the blessing of justification, Gal 3:8. The conclusion of which instance and example is, that as faithful Abraham was blessed with a justifying righteousness through faith, so all that believe are blessed along with him with the same blessing, Gal 3:9, and that no man can be justified by the works of the law is certain, since the law is so far from justifying any on account of obedience to it, that it pronounces a curse upon all that do not perfectly and constantly fulfil it, Gal 3:10. And this is still further evident from a passage in the prophecy of Hab 2:4 which declares, that the just live by faith, or that those who are truly righteous are such who are justified by it, Gal 3:11. And this is illustrated by the law and faith being contrary; for if a just man lives by faith, then not by the law, for the law does not direct a man to believe, but to work, and to live by his works, Gal 3:12. And the apostle having spoken of the law as a cursing law, takes the opportunity of showing how believers are delivered from the curse of it, which is done by Christ's being made a curse for them; and that he was, appears from his being crucified and hanged on a tree; the ends of which were, that the same blessing of justification Abraham had, might come upon the Gentiles through Christ, and that they might by faith receive the promise of the Spirit, Gal 3:13 so that it is clear from hence, that the blessing of justification is through Christ's being made a curse, and is received by faith, and is not by the works of the law. The apostle next argues from the inheritance being by covenant, testament, or promise, and therefore not by the law: he observes, that a man's covenant or testament, when confirmed, can neither be disannulled, nor have anything added to it, and much less can the covenant or testament of God, confirmed of him in Christ, be disannulled by the law, or the promise in it be made of none effect by that which was several hundred years after a declaration of it to Abraham, to whom, and to whose seed, the promises were made; so that it unavoidably follows, that since the inheritance or blessing of life is by promise, as is clear from its being given to Abraham by promise, then it is not of the law, Gal 3:15. And whereas an objection might arise, if this be the case, of what use and service can the law be? to what purpose, or for what end, was that given? The apostle answers, that it was added because of transgressions; and that it was to endure until Christ should come, to whom the promise was made; and accordingly it was published in a very grand and solemn manner by angels, and was put into the hands of a mediator, Moses, who stood between God as one party, and the people of Israel as another, Gal 3:19. Moreover, as it might be further objected, that, according to this way of reasoning, the law is against the promises; the apostle replies in a way of detestation and abhorrence of any such thing, and by an argument from the insufficiency of the law to justify, since it cannot give life, Gal 3:21. And then proceeds to point out another use of the law, which is to conclude men under sin, or convince men of it, that they, seeing their need of righteousness and life by Christ might receive the promise of it through faith in him Gal 3:22, and so far were men from being justified by the law under the former dispensation, that they were kept under it as in a garrison, and shut up in it as in a prison, until Christ, the object of faith, was revealed, and released them, Gal 3:23, and was moreover as a rigid and severe schoolmaster; and so it continued until the times of Christ; and these therefore being the uses of the law, it is a clear case that justification is by faith, and not by that, Gal 3:24. Besides, Christ being now come, the Jews themselves are no more under this law as a schoolmaster; it is now abolished, and therefore there is no justification by it, Gal 3:25. And that this is the case of true believers in Christ is evident, because such are the children of God, and are taught and led by the Spirit of God, and are free, and not under the law as a schoolmaster, Gal 3:26. Besides, as they are baptized into Christ, they have put him on, as the Lord their righteousness, and so profess to be justified by him, and him only, Gal 3:27, and these, let them be of what nation, sex, state, and condition soever, are all one in Christ, and are all justified in one and the same way; and being Christ's they are Abraham's spiritual seed, and so heirs of the same promise of righteousness and life as he, Gal 3:28.

But that no man is justified,.... There are some that are justified, as all God's elect are, in his own mind and will from eternity; which will of his to justify them, upon the righteousness of his Son, undertook by him to bring in, is their justification in the court of heaven; and all that believe in Christ are openly and manifestly justified in the court of conscience, under the testimony of the Spirit of God: but no one is justified by the law; it is in the Greek text, "in the law"; there were many justified before the law was given, as Noah, Job, Abraham, and all the Ante-Mosaic believers; and there were many justified "in", or under the legal dispensation; but none of them were justified by their obedience to the law, but by the righteousness they believed they had in the Lord: especially no man is justified in the sight of God; who sees the heart, knows the spring of actions, and whose judgment is according to truth; that is, by the law and the deeds of it, however they may before men: it is evident; it is a clear case, out of all dispute, as appears from Hab 2:4 for the just shall live by faith; which may be read either, "the just by faith, shall live": that is, the man who is just by faith, or justified by faith, not by it as a principle or act, or as the cause or matter of his justification, but by the object of his faith, Christ and his righteousness apprehended by faith, and so not just or justified by works; he shall live a life of justification, through that righteousness his faith receives; he shall live comfortably, with much peace and joy in the Holy Ghost, as the result of his being justified by faith; and shall live eternally, and never die the second death: or the "just shall live by faith"; he that is righteous, not by his own works, but by the obedience of Christ, shall live not upon faith, but by it on Christ, and his righteousness, which is revealed from faith to faith; and this makes it a clear point, that he is not justified by the law, for if he was, he would not live by faith on Christ, but in and by the deeds of the law.

And be ye steadfast, "for the just shall live by faith;" be ye the followers of Paul, and of the rest of the apostles.

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.

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:"

(Vers. 11, 12.) But since no one is justified before God by the law, it is clear that the righteous shall live by faith. The law is not of faith, but the one who does them shall live by them. An example that proves the righteous live by faith and not by works is taken from Habakkuk, as the Seventy interpreters have rendered it: But the righteous shall live by my faith (Hab. II, 4). Aquila and Theodotion: But the righteous shall live by his faith, that is, by God's faith. Therefore, it must be considered that when it is said that a man or a person lives by faith, it is not to give occasion for the despising of virtuous works, but rather, that the just person lives by faith. So, whoever is faithful and lives by faith can only come to faith or live in it if they have first become just and ascended to faith through the purity of life as if by certain steps. Therefore, it is possible for someone to be just and yet not live without the faith of Christ. If someone reading is troubled, let them take the words of Paul, in which he says about himself: According to the righteousness which is in the Law, blameless (Philippians 3:6). Therefore, Paul was at that time righteous in the Law, but he could not yet live, because he did not have Christ speaking in him: I am the life (John 11:25). Believing in Him, he began to live. Let us also do something similar to this which is said, the righteous lives by faith; and let us say: the chaste lives by faith, the wise lives by faith, the strong lives by faith, and let us bring forth a similar sentence against those who, not believing in Christ, consider themselves to be strong, wise, temperate, or righteous: so that they may know that no one can live without Christ, without whom all virtue is faulty. The present testimony can be read as follows: the just person lives by faith, as is inferred afterwards. But when he says, 'The law is not of faith, but he who does it shall live in it,' it is very clear that not just any life is being spoken of, but rather one that is referred to something. For the just person lives by faith, and it is not added 'in them' or 'in those.' But the one who lives in the law and does it, lives in them, that is, in those things that he has done, which he considered to be good. He receives the reward of his labor, only those works that he has done, whether it be the length of his life (as the Jews believe) or its decline, which is the punishment by which the transgressor of the law is killed. However, we cannot consider these words to be those of the Apostles, but of the prophet Ezekiel, who said: 'I led them into the wilderness and gave them my commandments and showed them my statutes, which if a man does, he shall live by them.' (Ezek. 20:10-11).' And when he said that those who walked in the commandments and statutes would live, he added: 'I also gave them statutes that were not good and ordinances by which they could not live' (ibid., 25). What a consideration in these words! Where he said: I gave them precepts and justifications in which they could live, he did not add goods. But where he placed, in which they could not live, he added: And I gave them precepts that are not good, and justifications in which they will not live. But these things are explained more fully in Ezekiel: now let us return to the order of the Letter.

The law leads to knowledge of sin and at length to the transgression of the law itself. It is thus with the knowledge and increase of sin that grace may be sought through faith.

"no one is justified before God." For perhaps he may seem righteous before men. "the righteous shall live by faith." For there is one way of being justified, he says, the one through faith.

Having shown that the law subjects one to a curse, while faith imparts blessing, he now says that faith alone justifies, not the law, and he cites the words of Habakkuk: "The righteous shall live by faith" (Hab. 2:4), and not by the law. He also well said "before God," because among men those who adhere to the law may appear righteous, such as the Pharisees, who present themselves as righteous before men.

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. With respect to this, therefore: First, he states the conclusion when he says, "But that in the law no one is justified;" Secondly, the major premise (v. 11): "because the just man lives by faith;" Thirdly, the minor (v. 12). Therefore he says: I say that by the Law a curse was introduced, and yet the Law cannot extricate one from that curse, because it is obvious that no one is justified before God by the Law, i.e., through the works of the Law. On this point it should be noted that those who rejected the Old Testament took occasion to do so from this word. Hence it must be said that no one is justified in the Law, i.e., through the Law. For through it came the knowledge of sin, as is said in Romans (3:20); but justification came not through it: "By the works of the law no flesh shall be justified" (Rom 3:20). But against this, it is said in James (2:21): "Was not Abraham our father justified by works?" I answer that "to be justified" can be taken in two senses: either as referring to the execution and manifestation of justice, and in this way a man is justified, i.e., proved just, by the works performed; or as referring to the infused habit of justice, and in this way one is not justified by works, since the habit of justice by which a man is justified before God is not acquired but infused by the grace of faith. Therefore the Apostle says significantly, "with God," because the justice which is before God is interior in the heart, whereas the justice which is by works, i.e., which manifests that one is just, is before men. And it is in this sense that the Apostle says, with God: "For not the hearers of the law, but the doers are just before God" (Rom 2:13); "For if Abraham were justified by works, he hath whereof to glory, but not before God" (Rom 4:2). Thus, therefore, the conclusion of his reasoning is obvious, namely, that the Law cannot justify. Then when he says, "because the just man lives by faith," he presents the major premise, which is based on scriptural authority, i.e., Habakkuk (2:4) restated in Romans (1:17) and Hebrews (10:38). Apropos of this point it should be noted that in man there is a twofold life; namely, the life of nature and the life of justice. Now the life of nature is from the soul; hence when the soul is separated from the body, the body continues but is dead. But the life of justice is through God dwelling in us by faith. Therefore the first way in which God is in the soul of man is by faith: "He that cometh to God must believe" (Heb 11:6); "That Christ may dwell by faith in your hearts" (Eph 3:17). Accordingly, we say that in the soul the first signs of life appear in the works of the vegetal soul, because the vegetal soul is the first to be present in a generated animal, as the Philosopher says. Similarly, because the first principle whereby God exists in us is faith, faith is called the principle of living. And this is what he means when he says, "the just man lives by faith." Furthermore, this is to be understood of faith acting through love.

The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Gal 3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Gal 3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Gal 3:10-14. For the covenant is not by the works of the law, but by promise, Gal 3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Gal 3:19-25. It is by faith only that any become children of God, Gal 3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Gal 3:27-29.

But that no man is justified by the law - By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, Hab 2:4, has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.

REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29) that ye should not obey the truth--omitted in the oldest manuscripts. bewitched--fascinated you so that you have lost your wits. THEMISTIUS says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case. you--emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (Gal 2:19-20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.

by the law--Greek, "IN the law." Both in and by are included. The syllogism in this verse and Gal 3:12, is, according to Scripture, "The just shall live by faith." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, Rom 4:2) --not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith. The just shall live by faith-- (Rom 1:17; Hab 2:4). Not as BENGEL and ALFORD, "He who is just by faith shall live." The Greek supports English Version. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works (Gal 3:12), as the conditional element wherein he is justified.