Galati 3:4 Commento

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.

Have ye suffered so many things in vain?.... These Galatians had suffered great reproach, many afflictions and persecutions for the sake of the Gospel, as all that embrace it must expect to do; and which to them that persevere in the faith of the Gospel will not be in vain, they will be followed with eternal life and glory; not that these things are meritorious of such happiness, or deserve such a reward; the reward of them is not of debt, but of grace. But, if such who have made a profession, and have suffered for it, should after all relinquish it, their sufferings for it are in vain; they will come short of that glory which is promised to them that suffer for righteousness sake: and this is another aggravation of the folly of these persons, that they should suffer so much persecution for the Gospel, which, if not true, they must have suffered in vain, and might as well have avoided it; and, if true, by relinquishing it not only sustain a great loss, but bring great hurt and damage to themselves: if it be yet in vain; by which words the apostle does, as it were, correct himself, and expresses his hope of them, that they would see their mistake, revoke their error, and abide by the truth of the Gospel.

This remark is far more piercing than the former, for the remembrance of their miracles would not be so powerful as the exhibition of their contests and endurance of sufferings for Christ's sake. All that you have endured, says he, these men would strip you of, and would rob you of your crown. Then, lest he should dismay and unnerve, he proceeds not to a formal judgment, but subjoins, "if it be indeed in vain;" if you have but a mind to shake off drowsiness and recover yourselves, he says, it is not in vain. Where then be those who would cut off repentance? Here were men who had received the Spirit, worked miracles, become confessors, encountered a thousand perils and persecutions for Christ's sake, and after so many achievements had fallen from grace; nevertheless he says, if ye have the purpose, ye may recover yourselves.

(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. But the judgment is not immediately applied to them, and there is doubt if indeed without cause, because this is said of those who can turn from the Law to the Gospel. However, this can be understood better in the following way: that the Galatians, believing in the Crucified One, have endured many reproaches from both the Jews and the Gentiles, and have endured considerable persecutions. These persecutions are in vain criticized, if they depart from the grace of Christ, for which they have endured so much. At the same time, there is the hope that whoever labors for the faith of Christ and afterward falls into sin, just as it is said that he suffered the former without cause while sinning, likewise does not lose it if he returns to the original faith and the former zeal. Otherwise: If you think that circumcision should be followed after grace, then all that you have suffered while living without circumcision up until the present time has been in vain. But it seems to me that you have not endured these things without purpose, for I know that the Law is no longer valid after the Gospel. Or at least this way: It would not be a small loss if, by following circumcision, you had lost so much of the previous effort of faith. But now, in addition to this loss, there is also the punishment of transgression, so that you have suffered in the past without cause and will suffer in the future as well. Some people understand it more forcibly as follows: Consider the former freedom of grace and the present burdens of observation in the Law, and you will see how many things you have done in vain: although the fruit of this error is not completely to be despaired of, since you have been led to this by the zeal of God. For ignorance can be forgiven to those who, if they are converted to better things, teach that the knowledge in you has fluctuated, not the zeal.

At that time believers were subject to reproach from others, whether at home or abroad, being pointed out as guilty of treason. Hence the Galatians, who had likewise suffered a great deal, were more perverse than those who had been spared, because they had lost the merit of their suffering by their resubmission to the law.

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.

Lest he should seem to despair needlessly, he has corrected his own reprimand by saying “if indeed it is in vain.” For they could be corrected. If so, what they have suffered will not be without meaning. The meaning they will have will be perseverance in faith, the prize and the confirmation of promises derived from faith in Christ.

"you suffered so much in vain." Many had been tempted while struggling for Christ. Therefore he says, "you suffered so much," therefore, "in vain." For if you are circumcised, you have in vain lost those things; then, for fear that he plunge them into despair, he says, "if indeed in vain." For if you wished to be restored, it would not be in vain. — [PHOTIUS] "if indeed in vain," but not without loss. For it is without reason to neither take up nor set down anything. But the one who began in the Spirit, and because of this having fallen into many trials, then being changed, not only suffered without reason what he suffered, but also to his disadvantage, having lost what belonged to him, suffered because of the tribulations for Christ and the temptations. [end of the excerpt by Photius] —

They struggled through many trials for the sake of Christ. And have you, he says, suffered so much in vain? For if you are circumcised, all of this is in vain, and the deceivers have deprived you of so many crowns. Then, offering them hope of return, he says: "if only it were without benefit," that is, if you wish to come to your senses, then not in vain, not futilely did you labor. Let those who deny repentance be ashamed after this. Behold, they performed signs, were confessors and martyrs, but when they fell away, Paul does not reject them, but receives them with joy.

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. Now it was with labor and tribulation suffered at the hands of their fellow citizens that they had received the Holy Spirit. That is why he says, "Have you suffered so great things in vain?" As if to say: You ought not to despise so great a gift received with labor; "else you have received it in vain," i.e., to no purpose, because you endured these things in order to attain to eternal life: "Tribulation worketh patience, and patience trial, and trial hope; and hope confoundeth not" (Rom 5:3). Hence, if you shut yourselves out from the door to eternal life by deserting the faith and seeking to be preserved by carnal observances, it is "in vain," i.e., uselessly, that "you have suffered." And I say, "If it be yet in vain." He says this because it was still in their power to repent, if they willed, as long as they were alive. This shows that certain deadened works are revived: "Their labors are without fruit, and their works unprofitable" (Wis 3:11); "I am afraid lest perhaps I have labored in vain among you" (4:11). If this is applied to evil men who do not repent, it can be said that they suffered without cause, i.e., a cause that can confer eternal life.

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.

Have ye suffered so many things in vain? - Have ye received and lost so much good? The verb πασχων, as compounded with ευ, well, or κακως, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye received all these in vain? if yet in vain - if it be credible that ye have sacrificed so many excellent benefits for an imaginary good.

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.

Have ye suffered so many things--namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion. in vain--fruitlessly, needlessly, since ye might have avoided them by professing Judaism [GROTIUS]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (Gal 4:11; Co1 15:2, Co1 15:17-19, Co1 15:29-32; Th2 1:5-7; Jo2 1:8)? yet--rather, "If it be really (or 'indeed') in vain" [ELLICOTT]. "If, as it must be, what I have said, 'in vain,' is really the fact" [ALFORD]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [ESTIUS]. For "God has given you the Spirit and has wrought mighty works among you" (Gal 3:5; Heb 10:32-36) [BENGEL].