Galati 3:7 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.

Know ye therefore,.... Or "ye know"; this is a thing known by you, at least may, or should be; it ought not to be contradicted or disputed, it is so plain a case, and so clear a point: that they which are of faith; of the faith of Abraham, as in Rom 4:16 have the same faith as he had, for nature and kind; though it may not be to the same degree, yet exercised on the same object, Jehovah the Word, the Lord our righteousness, and wrought by the same Spirit; or who are of the faith of Christ, believers in him with all their hearts, and for themselves; who look to him for righteousness and life, who seek for justification by his righteousness, and trust in him alone for it, and not in the works of the law: the same are the children of Abraham; his spiritual seed, though they may not be his natural offspring; for he is the father of all that believe, whether of the circumcision or the uncircumcision, and of none else in a spiritual sense: in this the apostle strikes at the false teachers, who boasted of their being the seed of Abraham, his natural descendants, which they might be, and yet not his spiritual children; for none are such, but they that are of faith, or seek for righteousness by faith; not they that are of the law, or seek for justification by the works of it, and so not heirs of the blessing; were they, faith would be made void, and the promise of none effect, Rom 5:14 and his view herein is to prove, that the Gentiles, who believe, are the true seed of Abraham, the children of the promise, those in many nations, he was promised to be the father of; and his further view is to observe, that as the father of the faithful was justified, so are all his children; and that as he was justified by faith, so are they.

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? For since "Abraham believed God, and it was accounted to him for righteousness; " since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life-since the just lives by his faith,-it therefore happens that, as he in the previous passage called us "sons of Abraham," since he is in faith our (common) father, so here also he named us "children of faith," for it was owing to his faith that it was promised that Abraham should be the father of (many) nations.

For if" faith" is the source whence we are reckoned to Abraham as his "sons" (as the apostle teaches, saying to the Galatians, "You know, consequently, that (they) who are of faith, these are sons of Abraham" ), when did Abraham "believe God and it was accounted to him for righteousness? "I suppose when still in monogamy, since (he was) not yet in circumcision.

For albeit it is subsequently that he is called "a father of many nations," still it is of those (nations) who, as the fruit of the "faith" which precedes digamy, had to be accounted "sons of Abraham."

Which he proves by ancient testimony thus:

(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). And carefully observing, he teaches that those who believed with this mindset are the children of Abraham, just as Abraham believed when he was uncircumcised, who rejoiced to see the day of the Lord, and saw it and was glad (John 8). And it is also said to the unbelieving Jews: If you were children of Abraham, you would do the works of Abraham (Ibid. 39). But what other works was the Lord seeking from them at that time when these things were said, except faith in the Son of God, whom the Father had sent to speak: Whoever believes in me, does not believe in me, but in him who sent me (John XII, 44)? And in another place, when they were clapping and boasting about their ancient and noble lineage, the response is given: And do not say, 'We have Abraham as our father.' For God is able to raise up children to Abraham from these stones (Matth. III, 9). By these stones, no one doubts that the hardened hearts of the Gentiles are signified, which were later softened and received the seal of faith. Enumerate the virtues of Abraham in which he pleased God before circumcision, diligent reader, and wherever you find them in a similar work, say that they are the children of Abraham, justified in the foreskin, who received circumcision not because of the merit of works, but as a sign of prior faith. For indeed Christ was to be born from his seed (in whom the blessing of all nations was promised, and from Abraham until Christ many centuries were to pass), God foreseen that the children of beloved Abraham might mix with other nations, and gradually his family would become uncertain, he marked the Israelite flock with a certain circumcision seal, so that they would be distinguished by this sign while living among the Egyptians, Assyrians, Babylonians, and Chaldeans. Finally, for forty years in the desert, no one was circumcised: for they alone lived without the mixture of another nation. As soon as the people crossed the banks of the Jordan and poured themselves into the land of Palestine, the circumcision, necessary for the future mix of nations, guarded against error. And that which is written a second time about the circumcised people (Joshua 5) signifies that the circumcision ceased in the desert, which was reasonably practiced in Egypt; and that believers are to be cleansed by the spiritual circumcision of the Lord Jesus Christ.

Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous.

Since they were afraid to abandon the law, for fear that they fall away from the kinship of Abraham, he turns the argument the other way. The "then," [ἄρα] is "so therefore" [τοιγαροῦν]. "that those who are of faith." Therefore these were especially opposed to the law, scorning its antiquity. It must then be shown that faith was established before the law, and that above all by it one is pleasing to God from above.

So since they were afraid that by departing from the law they would lose their kinship with the patriarch (for they took great pride in it), he, on the contrary, shows that faith most of all makes sons of Abraham of those who possess it.

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). But Abraham did not seek to be justified through circumcision but through faith. Therefore the sons of Abraham are they who seek to be justified by faith. And this is what he says: Because Abraham is just through faith, in that he believed God and it was reputed to him unto justice; "therefore, know ye that they" who are of faith, i.e., who believe that they are justified and saved by faith, "the same are the children of Abraham," namely, by imitation and instruction: "They that are the children of the promise are accounted for the seed" (Rom 9:8); "This day is salvation come to this house, because he also is the son of Abraham" (Lk 19:9); "God is able of these stones," i.e., of the Gentiles, "to raise up children to Abraham," inasmuch as He makes them believers (Mt 3:9).

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.

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.

they which are of faith--as the source and starting-point of their spiritual life. The same phrase is in the Greek of Rom 3:26. the same--these, and these alone, to the exclusion of all the other descendants of Abraham. children--Greek, "sons" (Gal 3:29).