返回Chapter 3
Chapter 3
Chapter Three
Gal. 3:1. O foolish Galatians! Who has bewitched you not to obey the truth,
Having shown first that he is an apostle not from men nor through men, and having presented himself as worthy of trust, he then speaks with greater authority. Intending to compare faith and the law, he calls the Galatians foolish, in no way violating the law of Christ, but on the contrary, fully observing it (Matt. 5:22), since it is not the one who rightly calls his brother a fool who is condemned, but the one who does so without cause. The Galatians, however, are quite justly called senseless, since they remained insensible to such great blessings and rendered the death of Christ useless. And notice, after his proofs he proceeds to reproach and immediately ceases it. For he did not say, "who deceived you?" but "who bewitched you?" (έβάσκανε) Who envied you? — thereby showing that in the beginning they were doing things worthy of envy. He also shows that those who incline them to this act not out of concern for them nor to supply what is lacking, but to destroy what already exists. For such is the nature of envy. And he says this not because envy in itself has the power to harm, but because those who teach these things came to it out of envy.
Gal. 3:1. You, before whose eyes Jesus Christ was publicly portrayed as crucified among you?
But He was crucified in Jerusalem. How then does he say "before your eyes" and "among you"? Because with the eyes of faith they saw the Cross far more clearly than those who were present at the time and saw it. For while many of those who saw with bodily eyes derived no benefit for themselves, they, without having seen with their eyes, saw very clearly through faith. So Christ was "openly portrayed," that is, vividly depicted through preaching, but you, having believed the preaching, saw Him as though He were present. This is both praise for them and a reproach: praise because they received it with such full assurance, and rebuke because they abandoned the One whom they had seen stripped, crucified, and dying, and turned to the law. Notice how he, setting aside everything else, speaks of the Cross of Christ alone.
Gal. 3:2. This only I wish to learn from you: did you receive the Spirit through the works of the law, or through the instruction of faith?
Since you do not listen to lengthy instructions and do not wish to see the greatness of the dispensation, I will tell you briefly. Answer me this small question: from where did you receive the Holy Spirit and manifest such power and signs? From the works of the law, or from faith? It is clear that it was from faith, since it was not at the time when you adhered to the law that you had the Spirit and performed miracles. How then, after this, having abandoned faith, do you cling again to the law?
Gal. 3:3. Are you so foolish that, having begun with the Spirit, you now end with the flesh? (τελεΐσθε)
Again he opportunely resorted to reproach. You ought, he says, to have progressed toward perfection with the passage of time, but you have not only failed to advance, you have even gone backward. For performing signs is a spiritual matter, and this you were doing in the beginning, but being circumcised is a fleshly matter, which you have now chosen. And he did not say τελειΐτε — you yourselves finish — but τελεΐσθε — you are being forced to finish, showing that those who teach circumcision were ensnaring and slaughtering them like irrational animals.
Gal. 3:4. Have you suffered so many things in vain? If indeed it be in vain!
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.
Gal. 3:5. He who supplies the Spirit to you and works miracles among you, does He do this through the works of the law, or through instruction in faith?
God, he says, who supplies you with the Spirit so that you may prophesy and speak in tongues, and who grants you the power to perform signs and wonders — did He do this because of works of the law, as though by fulfilling them you pleased Him, or because of the faith in Christ that you demonstrated? Obviously, because of faith. How then can you, having abandoned the faith through which you were glorified, return to the abolished law?
Gal. 3:6. Abraham believed God, and it was accounted to him for righteousness.
Although, he says, you ought to have learned the power of faith primarily from the fact that you performed signs, yet if you also turn your attention to the forefather, about whom you speak so much, you will find that he too was justified by faith. And if one who lived before grace is justified by faith, then all the more must those who have been deemed worthy of grace hold fast to faith.
Gal. 3:7. Know then that those who believe are sons of Abraham.
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.
Gal. 3:8. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham: "In you shall all the nations be blessed."
Having shown in what way believers are children of Abraham, he also brings forward testimony from Scripture: "in you shall all nations be blessed" (cf. Gen. 12:3), that is, through imitation of your faith. And he also shows that faith is more ancient than the law, since before the law it justified Abraham, and that what is being accomplished now is being accomplished according to prophecy.
"The Scripture," he says, "foreseeing," that is, God Himself who gave the law predetermined that people are justified not by the law, but by faith. And he did not say "revealed," but "preached the gospel beforehand," so that you might learn that Abraham too rejoiced in this manner of justification and desired its fulfillment.
Gal. 3:9. So then, those who believe are blessed with faithful Abraham,
Since they were afraid that for not observing the law they would be subjected to a curse (for it is written: cursed is he who does not observe what is written in the law), he shows the complete opposite, namely, that blessed are those who leave the law and come to faith, just as the faithful Abraham received the blessing.
Gal. 3:10. And all who rely on the works of the law are under a curse. For it is written: cursed is everyone who does not continually fulfill everything that is written in the book of the law.
Lest anyone object, saying: Abraham was quite naturally blessed and justified by faith, since there was not yet a law, but you show me that after the law was given, faith justifies and makes blessed — the apostle now shows not only that faith justifies and imparts blessing, but also that the law is the cause of sin and curse, because no one can fulfill what is written in the law, and the one who does not fulfill it is cursed. Thus, blessing belongs to faith, and in vain do you fear the curse for departing from the law. For by holding to it, you are more likely to fall under the curse, being unable to fulfill it.
Gal. 3:11. But that no one is justified by the law before God is evident, because the righteous shall live by faith.
Gal. 3:12. But the law is not of faith; rather, he who fulfills it shall live by it.
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. For the law requires not only faith, but also works. 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. Since the law, by reason of its impossibility of fulfillment, did not justify but subjected to a curse, grace appeared, showing an easy path — faith, through which, being justified, we receive blessing. Thus it has been proven that faith imparted blessing and justification not only before the law, but even more so after it.
Gal. 3:13. Christ redeemed us from the curse of the law, having become a curse for us (for it is written: "Cursed is everyone who hangs on a tree"),
Lest someone object, saying: it is true that he who does not fulfill the law is cursed and that faith justifies, but how do we know that that curse has been destroyed? For we fear that, having once fallen under the yoke of the law, we ourselves might remain under the curse; therefore Paul shows that the curse has been destroyed by Christ. For, having paid a ransom for us by Himself becoming a curse, He redeemed us from the curse of the law, to which He Himself was not subject, as one who had fulfilled the law, but to which we were liable, we who were unable to fulfill it, just as if someone were condemned to death, and another person, an innocent one, underwent death, having resolved to die in his place. Thus, He took upon Himself the curse through hanging on the tree and destroyed the curse that lay upon us for not fulfilling the law, although He Himself was not subject to it, because He both fulfilled the law and committed no sin.
Gal. 3:14. That the blessing of Abraham might come upon the Gentiles through Christ Jesus,
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.
Gal. 3:14. that we might receive the promised Spirit through faith.
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.
Gal. 3:15. Brethren! I speak after the manner of men:
He called them foolish above, but now he calls them brothers—there restraining, and here consoling. I am going to present you, he says, a human example.
Gal. 3:15. Even a covenant confirmed by a man, no one annuls or adds to it.
Gal. 3:16. Now to Abraham were the promises made, and to his seed. He does not say, "and to seeds," as of many, but as of one, "and to your seed," which is Christ.
Gal. 3:17. What I am saying is that the covenant concerning Christ, previously confirmed by God, the law, which came four hundred and thirty years later, does not annul, so as to make the promise of no effect.
Paul wants to show that faith is a covenant more ancient than the law, and that it would be unjust to prefer the law over it. He brought an example to illustrate this. If, he says, a man made a testament, would anyone, coming afterward, dare to pervert it or alter it, that is, add anything to it? All the more must this be understood in relation to God. And God gave a testament to Abraham, that in his seed the nations would be blessed. And his seed is Christ, because it did not say "seeds," lest you think of the Jews and Ishmaelites descended from him, but simply "in seed," which, as stated, is Christ. In what way, then, can the law annul this covenant, agreement, and promise, so that the nations would receive blessing not in Christ but through the commandments of the law? For this would be nothing other than the overthrow of the promise, which is absurd.
Gal. 3:18. For if the inheritance is by the law, then it is no longer by promise; but God granted it to Abraham by promise.
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. For this reason he also said: "I speak in human terms," that is, I am giving a human example. Therefore it is not surprising if it cannot be fully applied to the divine.
Gal. 3:19. What then is the purpose of the law? It was added afterwards because of transgressions,
Since he had exalted faith and pointed out that it is more ancient than the law, an objection arose: why then was the law given, if faith was more ancient and itself conferred the blessing? Not in vain, he says, was the law given, but for the sake of transgressions, to serve as a bridle for the Jews, preventing the violation of if not all, then at least some of the commandments. It is also beautifully said: "it was added afterwards," to show that the law was not given as a primary institution, like the promises, but was given, as it were, as a supplement, on account of the many transgressions, so as to prevent at least a few.
Gal. 3:19. until the time of the coming of the Seed, to whom the promise was made,
However, the law was not given forever, but until the time of the coming of Christ, to Whom the promise pertained, that through Him the nations would be blessed. But if the law was given until the appearing of Christ, why then do you extend its significance further?
Gal. 3:19. and was delivered through Angels, by the hand of a mediator.
The Law, he says, was given through the mediation of Angels – either priests, or actual Angels, because indeed Angels produced those trumpet sounds, thunders, and signs. "By the hand of a mediator," that is, Christ. He shows that Christ also gave the Law, and therefore He is free to abolish it as well.
Gal. 3:20. Now a mediator is not a mediator of one, but God is one.
So also Christ serves as a mediator between two parties, namely, between God and men. For He reconciled both, giving peace and destroying the enmity that men had with God. Since He united human nature with Himself, He gave peace, wondrously uniting with the Divine nature the flesh that was hostile to it on account of sin. Therefore, if He is the mediator and reconciler, then it is clear that He saves, and not the law.
Gal. 3:21. Is the law then against the promises of God? Certainly not!
If the promises communicated blessing, and the law subjected to cursing, then obviously, if we had accepted it as having force, it would have destroyed the promises of God, which give blessing. But let it not be so. Listen further in order.
Gal. 3:21. For if a law had been given that could give life, then righteousness would truly have been from the law;
Then, he says, the law would have been stronger than faith, would have imparted blessing and justified man, if it had been able to give life and save. But now it rather kills, since it cannot free from sins. How then can the law overcome faith, which has the power to give life through baptism, and to bless and justify?
Gal. 3:22. But the Scripture has concluded all things (τα πάντα) under sin, that the promise might be given to those who believe through faith in Jesus Christ.
The Law, he says, did not have the power to free from sins, but contributed to "shutting up" people under sin, that is, to show them as sinners and compel them to desire the remission of sins and turn to Christ, who is able to grant it. And since the Jews, not feeling the full weight of their sins, did not desire their forgiveness either, God gave the Law, which shuts them in, that is, presses and oppresses them with reproofs, declares them sinners, and urges them to seek a way to obtain forgiveness. And this way is faith in Christ, through which we receive blessing and justification.
Gal. 3:23. But before faith came, we were kept under the guard of the law, until the time when faith was to be revealed.
The Law, he says, provided great safety to those who were under its protection, because it restrained them from many sins and was like a wall, surrounding people and leading them to faith. In what way? By exposing sins, but not having the power to free from them, it necessarily pointed to the justifying faith, which existed even in ancient times, but in a hidden manner, and was openly revealed later, when God also appeared in the flesh.
Gal. 3:24. So then, the law was our schoolmaster unto Christ, that we might be justified by faith;
As a tutor protects a youth from everything harmful and helps him receive the teacher's instructions with all attentiveness and diligence, so too the law cultivated proper virtue in its followers and led them to the teacher – Christ, by its reproofs and indications of sins arousing in them the desire to seek the One who grants forgiveness and justifies by faith. Therefore, let those who slander the law be ashamed – for neither does the tutor stand in opposition to the teacher, nor the law to the New Testament.
Gal. 3:25. But with the coming of faith, we are no longer under the guidance of a tutor.
Gal. 3:26. For you are all sons of God through faith in Christ Jesus;
With the coming of faith, which makes one a "perfect man," we, he says, can no longer be under the guidance of a tutor, as having become perfect through it and having outgrown childhood. Since through faith we have become perfect men, it is clear from this that we have also become sons of God through faith in Christ. Such is the train of thought. Of course, one who has been deemed worthy to be a son of God is not imperfect and not an infant. Therefore it would be strange for those who have become men to submit to the guidance of the law, just as it would be to use a lamp when day has come and the sun is shining. Notice, above he said that faith makes one sons of Abraham, but now — sons of God. So much can it do.
Gal. 3:27. All you who were baptized into Christ have put on Christ.
Defining in what way we are sons of God, he says: through baptism. But he did not say: you who were baptized became children of God, as the sequence would seem to require, — but far more expressively: you have put on Christ. And if we have put on Christ, the Son of God, and have been made like unto Him, it means we have been brought into one kinship, into one image, having become by grace what He is by nature.
Gal. 3:28. There is neither Jew nor Greek; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus.
Each of the baptized, he says, has cast off his natural distinctions; all have received one type and one image, not of an Angel, but of the Lord Himself, manifesting Christ in themselves. So that we are all one in Christ Jesus, precisely insofar as we have one imprinted image of Christ, or insofar as we are one body, having one head, Christ.
Gal. 3:29. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.
Since earlier he said that the seed of Abraham, through which the nations shall be blessed, is Christ, to Whom precisely the promises were given, and also pointed out that you too bear the image of Christ, he now concludes: therefore, you too are the seed of Abraham and heirs of the promised blessing. How then after this do you hold to the law — you who received the blessing through having put on Christ and become like Him, and thereby became the seed of Abraham?
Gal. 3:1. O foolish Galatians! Who has bewitched you not to obey the truth,
Having shown first that he is an apostle not from men nor through men, and having presented himself as worthy of trust, he then speaks with greater authority. Intending to compare faith and the law, he calls the Galatians foolish, in no way violating the law of Christ, but on the contrary, fully observing it (Matt. 5:22), since it is not the one who rightly calls his brother a fool who is condemned, but the one who does so without cause. The Galatians, however, are quite justly called senseless, since they remained insensible to such great blessings and rendered the death of Christ useless. And notice, after his proofs he proceeds to reproach and immediately ceases it. For he did not say, "who deceived you?" but "who bewitched you?" (έβάσκανε) Who envied you? — thereby showing that in the beginning they were doing things worthy of envy. He also shows that those who incline them to this act not out of concern for them nor to supply what is lacking, but to destroy what already exists. For such is the nature of envy. And he says this not because envy in itself has the power to harm, but because those who teach these things came to it out of envy.
Gal. 3:1. You, before whose eyes Jesus Christ was publicly portrayed as crucified among you?
But He was crucified in Jerusalem. How then does he say "before your eyes" and "among you"? Because with the eyes of faith they saw the Cross far more clearly than those who were present at the time and saw it. For while many of those who saw with bodily eyes derived no benefit for themselves, they, without having seen with their eyes, saw very clearly through faith. So Christ was "openly portrayed," that is, vividly depicted through preaching, but you, having believed the preaching, saw Him as though He were present. This is both praise for them and a reproach: praise because they received it with such full assurance, and rebuke because they abandoned the One whom they had seen stripped, crucified, and dying, and turned to the law. Notice how he, setting aside everything else, speaks of the Cross of Christ alone.
Gal. 3:2. This only I wish to learn from you: did you receive the Spirit through the works of the law, or through the instruction of faith?
Since you do not listen to lengthy instructions and do not wish to see the greatness of the dispensation, I will tell you briefly. Answer me this small question: from where did you receive the Holy Spirit and manifest such power and signs? From the works of the law, or from faith? It is clear that it was from faith, since it was not at the time when you adhered to the law that you had the Spirit and performed miracles. How then, after this, having abandoned faith, do you cling again to the law?
Gal. 3:3. Are you so foolish that, having begun with the Spirit, you now end with the flesh? (τελεΐσθε)
Again he opportunely resorted to reproach. You ought, he says, to have progressed toward perfection with the passage of time, but you have not only failed to advance, you have even gone backward. For performing signs is a spiritual matter, and this you were doing in the beginning, but being circumcised is a fleshly matter, which you have now chosen. And he did not say τελειΐτε — you yourselves finish — but τελεΐσθε — you are being forced to finish, showing that those who teach circumcision were ensnaring and slaughtering them like irrational animals.
Gal. 3:4. Have you suffered so many things in vain? If indeed it be in vain!
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.
Gal. 3:5. He who supplies the Spirit to you and works miracles among you, does He do this through the works of the law, or through instruction in faith?
God, he says, who supplies you with the Spirit so that you may prophesy and speak in tongues, and who grants you the power to perform signs and wonders — did He do this because of works of the law, as though by fulfilling them you pleased Him, or because of the faith in Christ that you demonstrated? Obviously, because of faith. How then can you, having abandoned the faith through which you were glorified, return to the abolished law?
Gal. 3:6. Abraham believed God, and it was accounted to him for righteousness.
Although, he says, you ought to have learned the power of faith primarily from the fact that you performed signs, yet if you also turn your attention to the forefather, about whom you speak so much, you will find that he too was justified by faith. And if one who lived before grace is justified by faith, then all the more must those who have been deemed worthy of grace hold fast to faith.
Gal. 3:7. Know then that those who believe are sons of Abraham.
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.
Gal. 3:8. And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand to Abraham: "In you shall all the nations be blessed."
Having shown in what way believers are children of Abraham, he also brings forward testimony from Scripture: "in you shall all nations be blessed" (cf. Gen. 12:3), that is, through imitation of your faith. And he also shows that faith is more ancient than the law, since before the law it justified Abraham, and that what is being accomplished now is being accomplished according to prophecy.
"The Scripture," he says, "foreseeing," that is, God Himself who gave the law predetermined that people are justified not by the law, but by faith. And he did not say "revealed," but "preached the gospel beforehand," so that you might learn that Abraham too rejoiced in this manner of justification and desired its fulfillment.
Gal. 3:9. So then, those who believe are blessed with faithful Abraham,
Since they were afraid that for not observing the law they would be subjected to a curse (for it is written: cursed is he who does not observe what is written in the law), he shows the complete opposite, namely, that blessed are those who leave the law and come to faith, just as the faithful Abraham received the blessing.
Gal. 3:10. And all who rely on the works of the law are under a curse. For it is written: cursed is everyone who does not continually fulfill everything that is written in the book of the law.
Lest anyone object, saying: Abraham was quite naturally blessed and justified by faith, since there was not yet a law, but you show me that after the law was given, faith justifies and makes blessed — the apostle now shows not only that faith justifies and imparts blessing, but also that the law is the cause of sin and curse, because no one can fulfill what is written in the law, and the one who does not fulfill it is cursed. Thus, blessing belongs to faith, and in vain do you fear the curse for departing from the law. For by holding to it, you are more likely to fall under the curse, being unable to fulfill it.
Gal. 3:11. But that no one is justified by the law before God is evident, because the righteous shall live by faith.
Gal. 3:12. But the law is not of faith; rather, he who fulfills it shall live by it.
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. For the law requires not only faith, but also works. 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. Since the law, by reason of its impossibility of fulfillment, did not justify but subjected to a curse, grace appeared, showing an easy path — faith, through which, being justified, we receive blessing. Thus it has been proven that faith imparted blessing and justification not only before the law, but even more so after it.
Gal. 3:13. Christ redeemed us from the curse of the law, having become a curse for us (for it is written: "Cursed is everyone who hangs on a tree"),
Lest someone object, saying: it is true that he who does not fulfill the law is cursed and that faith justifies, but how do we know that that curse has been destroyed? For we fear that, having once fallen under the yoke of the law, we ourselves might remain under the curse; therefore Paul shows that the curse has been destroyed by Christ. For, having paid a ransom for us by Himself becoming a curse, He redeemed us from the curse of the law, to which He Himself was not subject, as one who had fulfilled the law, but to which we were liable, we who were unable to fulfill it, just as if someone were condemned to death, and another person, an innocent one, underwent death, having resolved to die in his place. Thus, He took upon Himself the curse through hanging on the tree and destroyed the curse that lay upon us for not fulfilling the law, although He Himself was not subject to it, because He both fulfilled the law and committed no sin.
Gal. 3:14. That the blessing of Abraham might come upon the Gentiles through Christ Jesus,
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.
Gal. 3:14. that we might receive the promised Spirit through faith.
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.
Gal. 3:15. Brethren! I speak after the manner of men:
He called them foolish above, but now he calls them brothers—there restraining, and here consoling. I am going to present you, he says, a human example.
Gal. 3:15. Even a covenant confirmed by a man, no one annuls or adds to it.
Gal. 3:16. Now to Abraham were the promises made, and to his seed. He does not say, "and to seeds," as of many, but as of one, "and to your seed," which is Christ.
Gal. 3:17. What I am saying is that the covenant concerning Christ, previously confirmed by God, the law, which came four hundred and thirty years later, does not annul, so as to make the promise of no effect.
Paul wants to show that faith is a covenant more ancient than the law, and that it would be unjust to prefer the law over it. He brought an example to illustrate this. If, he says, a man made a testament, would anyone, coming afterward, dare to pervert it or alter it, that is, add anything to it? All the more must this be understood in relation to God. And God gave a testament to Abraham, that in his seed the nations would be blessed. And his seed is Christ, because it did not say "seeds," lest you think of the Jews and Ishmaelites descended from him, but simply "in seed," which, as stated, is Christ. In what way, then, can the law annul this covenant, agreement, and promise, so that the nations would receive blessing not in Christ but through the commandments of the law? For this would be nothing other than the overthrow of the promise, which is absurd.
Gal. 3:18. For if the inheritance is by the law, then it is no longer by promise; but God granted it to Abraham by promise.
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. For this reason he also said: "I speak in human terms," that is, I am giving a human example. Therefore it is not surprising if it cannot be fully applied to the divine.
Gal. 3:19. What then is the purpose of the law? It was added afterwards because of transgressions,
Since he had exalted faith and pointed out that it is more ancient than the law, an objection arose: why then was the law given, if faith was more ancient and itself conferred the blessing? Not in vain, he says, was the law given, but for the sake of transgressions, to serve as a bridle for the Jews, preventing the violation of if not all, then at least some of the commandments. It is also beautifully said: "it was added afterwards," to show that the law was not given as a primary institution, like the promises, but was given, as it were, as a supplement, on account of the many transgressions, so as to prevent at least a few.
Gal. 3:19. until the time of the coming of the Seed, to whom the promise was made,
However, the law was not given forever, but until the time of the coming of Christ, to Whom the promise pertained, that through Him the nations would be blessed. But if the law was given until the appearing of Christ, why then do you extend its significance further?
Gal. 3:19. and was delivered through Angels, by the hand of a mediator.
The Law, he says, was given through the mediation of Angels – either priests, or actual Angels, because indeed Angels produced those trumpet sounds, thunders, and signs. "By the hand of a mediator," that is, Christ. He shows that Christ also gave the Law, and therefore He is free to abolish it as well.
Gal. 3:20. Now a mediator is not a mediator of one, but God is one.
So also Christ serves as a mediator between two parties, namely, between God and men. For He reconciled both, giving peace and destroying the enmity that men had with God. Since He united human nature with Himself, He gave peace, wondrously uniting with the Divine nature the flesh that was hostile to it on account of sin. Therefore, if He is the mediator and reconciler, then it is clear that He saves, and not the law.
Gal. 3:21. Is the law then against the promises of God? Certainly not!
If the promises communicated blessing, and the law subjected to cursing, then obviously, if we had accepted it as having force, it would have destroyed the promises of God, which give blessing. But let it not be so. Listen further in order.
Gal. 3:21. For if a law had been given that could give life, then righteousness would truly have been from the law;
Then, he says, the law would have been stronger than faith, would have imparted blessing and justified man, if it had been able to give life and save. But now it rather kills, since it cannot free from sins. How then can the law overcome faith, which has the power to give life through baptism, and to bless and justify?
Gal. 3:22. But the Scripture has concluded all things (τα πάντα) under sin, that the promise might be given to those who believe through faith in Jesus Christ.
The Law, he says, did not have the power to free from sins, but contributed to "shutting up" people under sin, that is, to show them as sinners and compel them to desire the remission of sins and turn to Christ, who is able to grant it. And since the Jews, not feeling the full weight of their sins, did not desire their forgiveness either, God gave the Law, which shuts them in, that is, presses and oppresses them with reproofs, declares them sinners, and urges them to seek a way to obtain forgiveness. And this way is faith in Christ, through which we receive blessing and justification.
Gal. 3:23. But before faith came, we were kept under the guard of the law, until the time when faith was to be revealed.
The Law, he says, provided great safety to those who were under its protection, because it restrained them from many sins and was like a wall, surrounding people and leading them to faith. In what way? By exposing sins, but not having the power to free from them, it necessarily pointed to the justifying faith, which existed even in ancient times, but in a hidden manner, and was openly revealed later, when God also appeared in the flesh.
Gal. 3:24. So then, the law was our schoolmaster unto Christ, that we might be justified by faith;
As a tutor protects a youth from everything harmful and helps him receive the teacher's instructions with all attentiveness and diligence, so too the law cultivated proper virtue in its followers and led them to the teacher – Christ, by its reproofs and indications of sins arousing in them the desire to seek the One who grants forgiveness and justifies by faith. Therefore, let those who slander the law be ashamed – for neither does the tutor stand in opposition to the teacher, nor the law to the New Testament.
Gal. 3:25. But with the coming of faith, we are no longer under the guidance of a tutor.
Gal. 3:26. For you are all sons of God through faith in Christ Jesus;
With the coming of faith, which makes one a "perfect man," we, he says, can no longer be under the guidance of a tutor, as having become perfect through it and having outgrown childhood. Since through faith we have become perfect men, it is clear from this that we have also become sons of God through faith in Christ. Such is the train of thought. Of course, one who has been deemed worthy to be a son of God is not imperfect and not an infant. Therefore it would be strange for those who have become men to submit to the guidance of the law, just as it would be to use a lamp when day has come and the sun is shining. Notice, above he said that faith makes one sons of Abraham, but now — sons of God. So much can it do.
Gal. 3:27. All you who were baptized into Christ have put on Christ.
Defining in what way we are sons of God, he says: through baptism. But he did not say: you who were baptized became children of God, as the sequence would seem to require, — but far more expressively: you have put on Christ. And if we have put on Christ, the Son of God, and have been made like unto Him, it means we have been brought into one kinship, into one image, having become by grace what He is by nature.
Gal. 3:28. There is neither Jew nor Greek; there is neither slave nor free; there is neither male nor female: for you are all one in Christ Jesus.
Each of the baptized, he says, has cast off his natural distinctions; all have received one type and one image, not of an Angel, but of the Lord Himself, manifesting Christ in themselves. So that we are all one in Christ Jesus, precisely insofar as we have one imprinted image of Christ, or insofar as we are one body, having one head, Christ.
Gal. 3:29. And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.
Since earlier he said that the seed of Abraham, through which the nations shall be blessed, is Christ, to Whom precisely the promises were given, and also pointed out that you too bear the image of Christ, he now concludes: therefore, you too are the seed of Abraham and heirs of the promised blessing. How then after this do you hold to the law — you who received the blessing through having put on Christ and become like Him, and thereby became the seed of Abraham?