Galatians 3:14 Kommentar

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.

That the blessing of Abraham,.... The same blessing Abraham enjoyed, even justification by the righteousness of Christ; and what was promised to Abraham, that in him, his seed, that is Christ, the Gentiles should be blessed, or justified; for though this blessing may in general comprise every spiritual blessing, yet it chiefly regards that of justification; or a deliverance from the curse of the law, and which is the end of Christ's being made a curse, that this blessedness might come on the Gentiles; the uncircumcision, as well as the circumcision; see Rom 4:9 that is, upon as many of them as were ordained unto eternal life, and in consequence of that believe in Christ; quite contrary to a Jewish notion, that "no blessing dwells but upon an Israelite (a):'' now though this blessing, as all other spiritual ones, were laid up in the covenant of grace, put into the hands of Christ, and God's elect blessed therewith, as considered in him, yet the curse of the law for their transgressions stood in the way of their personal enjoyment of it, to their peace and comfort in their own souls; wherefore Christ is made a curse for them, to make way for the blessing to take place upon them; which is by an act of God's grace imputed to them, and is received by faith: through Jesus Christ; or "in Jesus Christ", as the words may be read; meaning either, that this blessing comes upon the Gentiles that were in Christ, chosen in him, in union with him, and represented by him, both in the covenant and on the cross; or else that Christ is the Mediator, as from whom, so through whom, this, as every blessing of grace, comes to the children of God: that we might receive the promise of the Spirit through faith; Beza puts the copulative and to this clause, reading it, "and that we", &c. as does the Ethiopic version; thereby more clearly pointing out this to be another end of Christ's being made a curse for us: by "the promise of the Spirit" may be meant, either by an "hypallage", the Spirit of promise, who opens and applies the promises; or the Spirit promised, not as a spirit of regeneration, conversion, and faith; for, as such, he cannot be received by faith; Since, antecedent to his being so, there can be no faith; but rather as a spirit of adoption, in respect to which he is said to be received, Rom 8:15 and this blessing of adoption, as in consequence of redemption from under the law, its curse and condemnation, Gal 4:4. Or else a spiritual promise, in distinction from the temporal promise of the land of Canaan, made to Abraham and his natural seed, and means the promise of eternal life and happiness in the world to come; which promise is now received by faith, and that in consequence of the sufferings and death of Christ the testator; see Heb 9:15. (a) Zohar in Exod. fol. 51. 3.

For, as I have shown, it existed in Abraham antecedently to circumcision, as it also did in the rest of the righteous who pleased God: and in these last times, it again sprang up among mankind through the coming of the Lord. But circumcision and the law of works occupied the intervening period.

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 the curse having been removed; then being justified by faith, they draw unto themselves the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness drew on the grace of the Spirit.

(Verse 14) Because it is written: Cursed is everyone who hangs on a tree, so that the blessing of Abraham might come to the Gentiles in Christ Jesus, so that we might receive the promised Spirit through faith. Before we discuss the meaning and words of the Apostle, it seems fitting to briefly respond to the testimony of Deuteronomy, from which the Apostle drew these words (Deut. 21:22-23), and to compare it to other editions. Therefore, the Seventy interpreters translated this passage as follows: But if there is any sin and deserving of death, and he is put to death, you shall hang him on a tree, his body shall not remain overnight on the tree, but you shall surely bury him that day; for cursed is everyone who hangs on a tree, and you shall not defile your land which the LORD your God is giving you as an inheritance. Aquila: And when there is a sin in a man deserving the judgment of death, and he is killed, and you hang him on a tree, his dead body shall not remain on the tree overnight, but you shall bury him on the same day, for a hanged man is cursed by God; so you shall not defile your land, which the Lord your God is giving you as an inheritance. Symmachus: But if a man commits a sin deserving the judgment of death, and he is killed, and you hang him on a tree, his dead body shall not remain on the tree overnight, but you shall bury him on the same day, for he is hanged as a blasphemer against God; so you shall not defile your land, which the Lord your God is giving you as an inheritance. Theodotio: And because there will be sin in a man, deserving of the judgment of death, and he will die, and you shall hang him on a tree, his dead body shall not remain overnight on the tree, but you shall surely bury him on the same day, for a hanged man is cursed by God; so you shall not defile your land which the Lord your God is giving you as an inheritance. Furthermore, Adama, which means earth or soil, is called in the Hebrew language. In the place where Aquila and Theodotio likewise translated it, saying, "for a hanged man is cursed by God," it is written in Hebrew as Chi Calalath Eloim Thalui. These words were interpreted by Ebion, the half-Christian and half-Jewish heresiarch, as meaning 'because it is an insult to God to be hanged.' I remember finding in the debate between Jason and Papiscus, which was written in Greek, the phrase 'the blasphemy of God who is hanged.' A Hebrew who taught me Scripture to some extent told me that it can also be read as 'because contemptuously God was hanged.' We have collected these things for this reason, because it is a very famous question, and we are often accused by the Jews of infamy, that our Savior and Lord was cursed by God. First of all, it must be understood that not everyone who hangs on a tree is cursed by God, but only those who have sinned and have been sentenced to death for their crime and been lifted up on a cross. He is not cursed because he was crucified, but because he has fallen into such guilt that he deserved to be crucified. Then it should be added, that lower down, the cause of the crucifixion is more fully explained, as Scripture testifies, because he was crucified for the blasphemy and curse against God. This was translated more clearly by Symmachus, who said: because he was suspended for the blasphemy against God. Finally, let us ask them, if Ananias, Azarias, and Misael, who refused to worship the idol of Nebuchadnezzar, were suspended on a tree (Dan. III); and also Eleazar, a ninety-year-old man, and the glorious mother with her seven sons under the reign of Antiochus, should they be considered cursed (II Mach. VII) or most worthy of all blessings? Certainly, if Haman had prepared the cross for Mordecai (Esther VII), I think that Mordecai would have ascended it not as a cursed man, but as a holy man. These and similar things prove that he is cursed who commits a worthy crime on the gallows: not he who is crucified by the injustice of judges, the power of enemies, the outcry of the crowd, the envy of virtues, or the anger of the king. And Naboth, formerly known as Nabutham, was condemned to death by the whole city of Jezrael upon Jezebel's letters (3 Kings 21); but his blood is avenged in the figure of Christ, many centuries later, as the Lord declares to Osec: Call his name Jezrael, because in a little while I will avenge the blood of Jezrael upon the house of Jeu. (Hosea 1:4). These things are against the Jews. However, in order to return to our discussion, I do not know why the Apostle, in that which is written: Cursed is everyone who hangs on a tree (Deuteronomy 21:2), would remove or add anything. For if he was following the authority of the Seventy Interpreters, he ought, as they had published, to have added the name of God. But if he thought fit to follow the Hebrew, written in Hebrew letters, only that which he read for most true, and which is not found in the Hebrew language from the sawn tree, he ought not to assume. Hence it appears to me that either the ancient books of the Hebrews were different from those which we have now: or the Apostle (as I have said before) retained the sense of the Scriptures, but not the words: or, what is most to be accounted of, after the Passion of Christ, some one added the name of God to the Hebrew and to our copies, to bring disgrace upon us, who believe that Christ was cursed of God. Therefore, I proceed with bold foot into this contest, that I may challenge the books, saying that nowhere is it written that anyone is cursed by God, and wherever a curse is placed, God's name is never attached. 'Cursed are you among all beasts,' it is said to the serpent. And to Adam: 'Cursed is the earth in your works.' And to Cain: 'Cursed are you upon the earth.' And elsewhere: 'Cursed be Canaan, a servant he will be to his brethren.' And also in another place: Cursed be their fury, for it is bold, and their wrath, for it is hard (Gen. XLIX, 7). It is too long if I were to enumerate all the curses, which are written in Leviticus, Deuteronomy, and Joshua, and yet in none of them is the name of God added, to the extent that even Satan himself, when he promised concerning Job that if he were severely afflicted, he would blaspheme, indicated this from the better side, saying: Unless you bless him to his face (Job I, 11). And in the Books of Kings, Naboth (or Nabutham) is reported to have been stoned because he blessed God and the king (3 Kings 21). But nothing should move us that Christ was made a curse for us, because it was God himself who is said to have made him a curse, he who (as Christ did not know sin) made him sin for us, and the Savior, from the fullness of the Father, emptied himself, taking the form of a servant (Philippians 2): he died and the wisdom of God is called foolishness, so that what was foolish in the sight of God might become wiser to men (1 Corinthians 1). And in the sixty-eighth psalm, it says of Him: 'O God, you know my foolishness, and my sins are not hidden from you.' (Psalm 68:7) Therefore, the Lord's injury is our glory. He died so that we may live. He descended into hell so that we may ascend to heaven. He became foolishness so that we may become wise. He emptied Himself of the fullness and form of God, taking on the form of a servant, so that the fullness of divinity may dwell in us and we may become servants of the Lord. He hung on the wood, so that the sin which we committed on the wood of the knowledge of good and evil might be erased, hung on the wood. His cross turned bitter waters into sweet taste, and the lost axe, immersed in the deep, lifted up when thrown into the waters of the Jordan (2 Kings 6). In the end, he became a curse, yes, a curse: so that the blessings that were promised to Abraham might be transferred to the nations, with him as the author and forerunner, and the promise of the Spirit might be fulfilled through faith in him: which we ought to receive in two ways, either in spiritual gifts of virtues, or in the spiritual understanding of the Scriptures (1 Corinthians 9).

"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. Therefore Christ, insofar as he is and is conceived as a man, having inherited the promises, bestowed these upon the rest of the human race who believe in him. "that we might receive the promise of the Spirit." He says that in this way we receive the Spirit. For the curse was removed by the cross, and righteousness has been affected through faith in Christ; and from righteousness comes the drawing of the Advocate, the Spirit. Indeed, the Spirit was also in the promise. For the one who said, "In you all the nations shall be blessed," (Gen. 12:3, 22:18) promised the blessing through the outpouring of the Spirit.

For this reason, he says, He became a curse, so that "the blessing of Abraham might extend to the Gentiles," that is, to those who did not have the benefit of the law, "the blessing of Abraham," that is, the blessing which comes from faith, "through Christ Jesus," that is, concerning the seed of Abraham, as it is also written: "in your seed shall they be blessed," that is, in Christ, Who descended from you according to the flesh, shall they be blessed—namely, those who believe in Him. For this reason, he says, the Gentiles were deemed worthy of the blessing, so that they might receive the Spirit through faith. Since it was impossible for those still under the curse to receive the Spirit, they obtain the blessing after Christ's destruction of the curse and, having then been justified by faith, they receive the promise of the Spirit. For what God promised to Abraham, in Paul's understanding, are the spiritual gifts, which have evidently now been given to us, such as the blessing and the rest.

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. First, therefore, he mentions the fruit and those to whom it is given, saying, "that the blessing of Abraham might come on the Gentiles through Christ Jesus." As if to say: He was made a curse for us not only to remove a curse but also to enable the Gentiles, who were not under the curse of the Law, to receive the blessing promised to Abraham: "In thy seed shall all the nations of the earth be blessed" (Gen 22:18). And this blessing was made to us, i.e., fulfilled, through Christ, Who is of the seed of Abraham to whom the promises were made "and to thy seed, who is Christ," as is said below (v. 16). Now this blessing, this fruit, is "that we may receive the promise of the Spirit," i.e., the promises which the Holy Spirit, given to us as a pledge and an earnest, works in us concerning eternal happiness which He promises to us, as is said in Ephesians (Ch. 1) and in 2 Corinthians (Ch. 6). Furthermore, in the pledge is contained a guarantee, for a pledge is an assured promise concerning something to be received: "For you have not received the spirit of bondage again in fear, but you have received the spirit of adoption of sons" (Rom 8:15), and, "and if sons, heirs also" (v. 17). Or: "that we may receive the promise of the Spirit," i.e., the Holy Spirit. As if to say: That we may receive the promise made to the seed of Abraham concerning the Holy Spirit: "Upon my servants I will pour forth my spirit" (Jl. 2:29). For it is through the Spirit that we are joined to Christ and become children of Abraham worthy of the blessing. Secondly, he shows how this fruit comes to us, saying, "by faith," through which also we obtain an eternal inheritance: "He that cometh to God must believe that He is, and is a rewarder to them that seek him" (Heb 11:6). Through faith, too, we receive the Holy Spirit, because as is said in Acts (Ch. 5), the Lord gives the Holy Spirit to those who obey Him, namely, through faith.

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.

That the blessing of Abraham - That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory. Might come on the Gentiles through Jesus Christ - So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them. The promise of the Spirit - The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.

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.

The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Gal 3:8). that we might receive the promise of the Spirit--the promised Spirit (Joe 2:28-29; Luk 24:49). This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles), but "Christ hath redeemed us," &c. through faith--not by works. Here he resumes the thought in Gal 3:2. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [FLACIUS].