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Paul opposes the LEGAL VIEW itself, which through the false teachers had found entrance among the Galatians
Gal_3:1 to Gal_6:10
Before whose eyes Jesus Christ was evidently set forth.—Portrayed before the eyes, of course, by means of preaching, but the expression hints at the pains which Paul took to make known to them the crucified One, and to bring Him as near as possible to them. This is done designedly, in order to contrast the more strongly with this the apostasy that had taken place, and to justify the astonishment which he expresses—Among you strengthens the statement still further: in the midst of you, by oral communication, not merely from a distance by letters. The following is the simplest explanation: “Before your eyes,” so distinctly points out the meaning; “to paint,” as that of ðñïåãñÜöç , that we cannot hesitate to accept it, although the compound verb does not occur elsewhere in this sense. Wieseler: “But as ãñÜöåéí is very frequently used of painting, there is little occasion for hesitation in extending the signification to the regularly formed compound, even though there were no further warrant for it. In the New Testament there are other ἄðáî ëåãüìåíá , both in form and meaning, and as to the latter in this case we have also the voice of the Greek Fathers.” To give ðñï a temporal reference [Meyer, Alford, and others.—R.] is less suited to the context, while the local signification corresponds with “before whose eyes.” [The safest rendering is that of the E. V. Lightfoot says of the verb: “This is the common word to describe all public notices and proclamations; hence: programme;” and this is, on the whole, preferable. Wordsworth finds here an allusion to the heathen practice of carrying amulets to guard against witchcraft, and to the Jewish custom of binding phylacteries between the eyes. “Who bewitched you, before whose eyes was written and bound up by me, as your frontlet of Faith, your spiritual Phylactery, Christ crucified; and who had, as I thought, been thus guarded by me against all the envious fascination of your spiritual enemies.” This is ingenious, but it presses unduly the allusion in the word “bewitched.”—R.]
Gal_3:2. This only would I learn of you.—The unreasonableness of the apostasy is still further, and now, indeed, for the first time, expressly exposed. Not merely has the proclamation of Christ’s death on the cross been made among them, but, through faith thereon, they have already attained to the receiving of the Holy Ghost,—and yet are you disposed to turn away from that which has already so attested itself? “Vide, quam efficaciter tractat locum ab experientia.” Luther. [“Learn” = obtain information, not used ironically in the stricter sense of “learning as a disciple,” as Luther, Bengel, and others.—R.] He refers them to the receiving of the Spirit through faith, as a proof that it is Faith which works justification. For the Spirit can only be given by God to the man whom He justifies (not whom He reprobates); the gift of the Spirit is a token of grace, not of wrath.—“Only,” for this is the main question; by this—so far as the proof is to be sustained by facts—the thing is proved.—The Spirit, generally, not merely as the principle of miraculous gifts; “for Paul reminds the collective body of his readers of their receiving of the Spirit; not till Gal_3:5 are the äõíÜìåéò , as a species of the Spirit’s workings, particularly cited.” Meyer.—By the hearing of faith.—“Through the preaching concerning faith,” is the right translation, although not quite congruous with the first member, which has a subjective reference. [̓ ÁêïÞ , “hearing,” has a passive sense always in the New Testament, i.e., it refers to what is heard (see Meyer, Ellicott), “the preaching.”— Ðßóôåùò , “of faith,” evidently an objective genitive. See Lightfoot, Wordsworth, against both the above positions. Most modern expositors agree with Schmoller’s next remark on the meaning of ðßóôéò —R.] Not = “through listening to the faith,” since ðßóôéò is never = doctrina fidei, but is only the subjective believing. “That in the first member of the double question their own strength, and, in the second, the power of the gospel (= of preaching) is made prominent, is quite natural, as it was through human strength that the Judaizing teachers would fain achieve that which was in truth only to be bestowed by the might of the gospel.” Wieseler. That the “hearing” was accepted is understood, of course, since, from the “hearing,” the gift of the Spirit proceeded (comp. Rom_10:17); from preaching (sc. from believing) comes faith, and with it the Holy Ghost.
Gal_3:3. Having begun with the Spirit.—You have made a beginning in the Christian life through the receiving of the Holy Ghost (Gal_3:2). Where a beginning is made, the next question is about the completion. Now—remarks Paul with cutting irony, bringing homo the sense of this ἀíüçôïí of their conduct—such a completion there is also with you; but with the flesh! i.e., according to your and your false teachers’ fancy, this now is the true completion; yet, in truth, it is no completion, but the direct opposite of it, an annihilation of the work begun, because it is a completion with the flesh. “Flesh” is the opposite of “Spirit,” and where the “flesh” reigns, the “Spirit” must give way. “The flesh,” of course, rises again to dominion, where there is a retrogression to the legal position; for therewith the Holy Ghost, which has been obtained only through faith, is necessarily lost; and where the “Spirit” is wanting, there is the “flesh.” [Meyer:—“Spirit and flesh do not describe Christianity and Judaism themselves, but the specific vital agencies in each, the Holy Spirit, and the unspiritual, corporeally-physical human nature, leading contrary to God and to sin.” The datives are both modal, indicating the manner in which the two actions took place.—R.]’̓ Åðéôåëåῖí signifies not merely “to end,” but “to complete,” consummare.’̓ Åðéôåëåῖóèå may be middle; if so, then it is simplest to take it as = do ye now bring to completion (s. c. the work begun) in the flesh. But ἐðéôåëåῖóèáé does not occur in the New Testament in a middle sense, though it is thus used by profane writers. Hence, others take it as passive, e. g. Meyer = you are brought to completion, sc., by the false teachers, inasmuch as they make of you people who lie under the dominion of the “flesh.” This renders the reproach still sharper. So also Luther : instead of saying, carne consummastis, he suddenly turns the address, and says: carne consummamini, which strictly signifies: Will you then let the matter be carried through with you in the flesh, and thereby be made completely righteous?—The present tense denotes that the Galatians are now engaged in this ἐðéôåëåῖóèáé Comp. Gal_1:6.— Íῦí = cum magis magisque deberetis spirituales fieri relicta came. Bengel.
Gal_3:4. [Are ye so foolish?—“So very foolish are ye then?” ïὔôùò being emphatic.—R.] Have you experienced [or suffered] so many things in vain?—Meyer, in connection with his explanation of “being made perfect,” interprets it as referring to the many burdensome performances connected with observing the law, which they had been obliged, by their new teachers, to undergo, in order, according to their notion, to become complete Christians. Having (according to Meyer) reminded them of these by ἐðéôåë ’ he then lays before them the uselessness of such things by the exclamation (not question) : “So many things,” etc.—This is evidently a strained interpretation, and it is, by no means, probable that this would have been described as a ðáèåῖí ’ or even that any such ðáèåῖí is to be presumed to have taken place. It is, therefore, to be understood, either of sufferings and persecutions, that they underwent, on account of their faith, or, since nothing is otherwise known of such, ðáèåῖí is to be taken as vox media, with the general signification, “to experience,” here “to experience manifestations of Divine grace.” [While the use of the aorist seems conclusive against the view of Meyer, it is more difficult to decide which of the other two interpretations is to be taken. Though nothing be known of such “sufferings,” yet what more likely to occur? And if these arose from Judaizing influences, as was generally the case in Apostolic times, additional point is given to the Apostle’s language. The other view, however, seems to give a greater logical unity to the passage, since Gal_3:3; Gal_3:5 both refer to “benefits.” But was not Paul, who gloried in tribulation, likely to cite “sufferings” also as evidences of spiritual benefits? These considerations, in connection with the fact that there is no other instance in the New Testament of such a neutral meaning of ðÜó÷åéí render it more prudent to follow the ancient versions and expositors, and adopt “suffered,” instead of “experienced.”—R.]
If it be only [or really] in vain.—That is, if rather you are not in much worse case, as notorious backsliding is apt to make the man worse than he was before. This addition has special force against the interpretation of ἐðÜèåôå as denoting persecutions, as with this it gives a scarcely intelligible sense: for the mitigating thought, that perhaps the Galatians will yet bethink themselves, so that the ðáèåßí will not have been in vain, can hardly be in Paul’s mind here, where he meditates only severe rebuke [?], while the explanation: “if only in vain!”=“if it do not rather turn to your loss and greater condemnation,” in its turn is not in keeping with the reference of ðáèåῖí to sufferings endured. For although, when sufferings have been endured for the faith, assistance rendered by God in bearing them may make the guilt of a subsequent apostasy greater, the sufferings themselves cannot well be said to increase it. [Notwithstanding the high authorities for this interpretation, which intensifies instead of softening “in vain,” it does seem more probable that Paul here leaves “a loophole of doubt.” If suffered is the thought implied, then as he recalled their sufferings, would be the very moment for a flash of doubt, or rather of hope, to enter. In this view it is better to render: “If it be really in vain,” “I would fain doubt whether it can be, that all this was in vain.”—R.]
Gal_3:5. He therefore that ministereth to you the Spirit.—With this Paul returns to the decisive question of Gal_3:2, but with some variation of the thought. He no longer sets the matter back into the past, but represents (no doubt designedly) the communication of the Spirit as something still going on, on the ground of faith. They were to recognize themselves as still experiencing this gracious operation of God. Besides this, he singles out and notes particularly the miraculous powers which God communicates through the same medium. [The word “ministereth” means “to supply bountifully.” The ἐðß in the compound indicates the direction of the supply, not an enlargement of it. ÄõíÜìåéò ἐí ὑìῖí may be rendered either, as E. V., “miracles among you,” or better, “miraculous powers in you,” i. e., the peculiar powers there brought by the Spirit, which Paul everywhere alludes to, as observable in the Christians to whom he writes (1Co_12:28). Meyer decides for the latter from the analogy of 1Co_12:6, and it suits better the line of argument, which refers throughout to their personal experience.—R.] Moreover he now designates God expressly as the Bestower of the Spirit, doubtless, in order to bring home with special emphasis the truth that God Himself declared for the preaching of faith. For the Scripture proof which follows supports this idea. God declares for this among the Galatians because He has declared for it in His word, and He must ever agree with Himself, His acts with His testimony.
2. The personal experience of the operation of the preaching of the gospel is rightly (according to the example of Paul) regarded as a principal proof of the truth of the same. The proof lies more particularly in the receiving of the Holy Ghost: if I receive this through the preaching of the gospel, then this must doubtless be true, be the Divinely ordained way to salvation. Thereby does God declare Himself for this preaching; for the Holy Ghost is certainly a gift of God. A special application of the “witness of the Holy Ghost” which it might not be amiss to call the strict and original meaning of this doctrine.
3. All evangelical preaching should in its essence be nothing else than a portraying of Christ, the Crucified, before the eyes of men. It is by this that it leads them to the receiving of the Spirit.
Würt. Summ.:—False doctrine is, as it were, an enchantment, wherewith the devil bewitches men’s hearts. For as through sorcery men’s minds are blinded, so that they think they see something, when yet they see nothing, and nevertheless it is hard to fetch them off from the notion; even so, when the devil through false doctrine engages the hearts of men, he bewitches them so that they fancy they have the truth before them, when yet it is mere error and lies. Let us therefore the more diligently take heed to ourselves, that we be not taken in and infected with doctrine; let us the more diligently cleave to God’s word, and moreover pray heartily with David, Psa_119:18; Psa_119:37.—[What spell is this that holds so many eyes, before which Jesus Christ has been set forth so plainly as the crucified One, who dies not “without cause!”—R.]
“Jesus Christ evidently set forth before your eyes, crucified.”—Starke:—By this way of speaking is indicated the clearness of the evangelical doctrine of the cross of Christ. In the Old Testament Christ was portrayed to the Jews under many images and types, as in the type of the high priest, of the paschal lamb, etc.; but in the New Testament, He was, through the preaching of the gospel, without any shadows such as these, clearly placed before men’s eyes, inasmuch as His suffering, shame, satisfaction on the cross, were most clearly published and proclaimed. That was, as it were, the programme which the Apostles placarded in all places whither they came.—Spener:—The best church-paintings are plain instructions concerning Divine truth; thereby can a matter be brought as plainly, and more plainly into the hearts of the hearers, than by the skilfullest painter of them all, yea, those things also which no painter can set forth. Actual paintings in the church are to be by no means utterly rejected, they have their use as memorials; but the other painting of doctrine must be joined therewith, and Christ must be portrayed in the heart, else outward paintings, if men are to learn only by gazing upon them, are a lifeless affair.—[Calvin:—Paul intimates that the actual sight of Christ’s death could not have affected them more powerfully than his preaching. Such a representation could not have been made by any eloquence, or by enticing words of man’s wisdom. When the Church has painters such as this, she no longer needs the dead images of wood and stone, she no longer requires pictures. Such things come, when pastors become dumb.—R.]
Gal_3:2. “Was it by the works of the law that ye received the Spirit?”—Hedinger:—A definite, keenly importunate question, with an “either—or,” from which there is no escape, appealing to actual experiences, in which no debate is possible,—well fitted to dispel the sorcery (Gal_3:1) of the false teaching.—A hint as to the right way of convincing and freeing misguided souls out of such enchantment.—Law quickens not, but enjoins, commands, threatens and terrifies, it is true, yet without life. Bondage, constraint; good appearances enough, hypocrisy enough; carefully contrived clockwork, but mute wheels, without soul. Of such are many, that are praised as Christians. Hourglasses are they, that punctually show the time, but where is there Spirit, Heaven, marks of grace? On that hangs all.—Spener:—The only means of receiving the Holy Ghost, is the preaching of the gospel, as being a word of the Spirit. Where this is heard, and its energy not resisted, the Holy Ghost comes into the soul, not only to work, but also to dwell therein.—Starke:—Whatever doctrine the Holy Ghost brings to man, assuring him of Divine grace, and impelling him to all good, that is the true saving doctrine.
Gal_3:3. It is not enough to have begun well, the matter must also be carried through. The beginning and the continuing of our salvation must be after one way, and we must not desire to be perfected otherwise than we have begun, else is it folly to us.—Spener:—That is a doctrine to be abhorred, which to be sure ascribes the beginning of salvation to faith and so to the Spirit, but afterwards feigns that the rest must be accomplished and completed with works.
Gal_3:5. Starke:—It is God alone who gives the Holy Ghost. The Apostles also imparted it through their preaching and imposition of hands, but they were only instruments of God. Now-a-days teachers and preachers impart the Holy Ghost, so far as they preach the Word, which in itself has power, and has the Holy Ghost with it.—It is a truly Divine property of the gospel that God aforetime accompanied it with the most excellent miracles. No one who passed over to Judaism, received from God the power of working miracles, but those did who turned from Judaism to Christianity.—Hast thou, O man, the Holy Ghost and His energy in too small measure? Seek the cause in thyself, in that thou usest not the stated means aright.—Spener:—Where the Holy Ghost is, there He works, although not always outward miracles, yet in the conversion and renewal of men themselves, which is a greater miracle than to make the sick well.
On Gal_3:1-5. To portray Jesus Christ before men’s eyes as the Crucified is the soul of all preaching of the gospel: 1. This it must do, because in the cross of Christ alone salvation is found, and it must do it unweariedly and explicitly, with all earnestness, all fidelity, and all zeal. 2. But more it cannot do; the inscribing on the heart it must leave to God; although indeed it must ever admonish of the necessity of this, and exhort men to prove whether this has taken place (must warn against dead faith).—Jesus Christ has been portrayed before your eyes as the Crucified; is He also portrayed in your hearts?—Whoever seeks his salvation elsewhere than in Christ, the Crucified, 1) lacks understanding, for he leaves the living spring, which God Himself has opened for us, and hews out for himself broken cisterns; 2) is entangled in an enchantment, bewitched by the deceiving spirit of self-righteousness.—Who hath bewitched you? A question which must be sounded forth in many a congregation; for 1) Christ, the Crucified, is portrayed before their eyes, and yet 2) there is such an utter neglect to seek salvation in Him.—How is the Holy Ghost obtained? 1. Not from works of the law, this follows from the nature of the law, but 2. through faith in the gospel—simply because it is the good news of Christ, the Crucified.
Faith in Jesus Christ the true way to salvation; for through it alone is the Holy Spirit received, not through the works of the law.—How have you received the Spirit? A question to strengthen and warn those who are in danger of embracing the righteousness of works.—Faith in Christ Jesus, 1) it is true in itself, not yet a proof that a man has received the Spirit, for there is also a dead faith; 2) but yet the only way to receive Him.—The preaching of faith the way to the receiving of the Spirit. Therewith is condemned all fanaticism with which, indeed, a righteousness of works of some kind or other is commonly joined.—It is God who bestows the Spirit, but only through the preaching of faith.—The Holy Ghost is the true heavenly gift.—Where God gives the Spirit, He also gives power (Spirit and power always conjoined).—To begin in the Spirit, to end in the flesh, is the most preposterous folly, and yet how frequent.—Hast thou begun in the Spirit? Continue in like manner, and end in the Spirit!
[Christ only, Christ plainly, Christ crucified! the Gospel we preach.—That which is “so foolish” is yet so natural.—Take heed that what God blessed to your spiritual profit, be not despised by you. What means He has honored with His Spirit, do not dishonor by your treatment of them.—Is it indeed in vain? All past sufferings for the Gospel’s sake? Aye, and worse than in vain. These have no power to save. Christ’s sufferings alone can save.—Our works do not earn God’s , works.—The Gospel, “the hearing of faith,” still has the “witness of the Spirit,” is still the äýíáìéò ; of God, by which He works äõíÜìåéò —R.]
Footnotes:
Gal_3:1.—[As a rule the English simple past tease is the better rendering of the Greek aorist.—R.]
Gal_3:1.— Ôῆ ἀëçè . ìὴ ðåßèåóèáé is to be omitted with Lachmann and Tischendorf. A gloss from Gal_5:7. [Omitted in à . A. B. and others; by Meyer, Alford, Ellicott, Wordsworth, Lightfoot.—R.]
Gal_3:1.—̓ Åí ὑìῖí is probably to be retained, on account of its difficulty, with D. E. F. L. K., although it is wanting in à . A. B. C. and omitted by Lachmann. [The uncial authority for it is not much stronger than for the clause above, but its omission is so much more readily accounted for than its insertion, that it is retained by Meyer, Ellicott, Wordsworth. Alford rejects it, Lightfoot is doubtful.—R.]
Gal_3:1.—[The E. V. by putting “among you” after “crucified,” destroys not only the emphasis which belongs to the latter, but also the proper connection of the former phrase.—R.]
Gal_3:2.—[The order of the Greek, given above, is to be preserved, as rendering the contrast more striking.—R.]
Gal_3:3.—[The E. V. renders the datives in this clause differently. Ðíåýìáôé ... óáñêß , not “in the Spirit” and “by the flesh,” but “with the Spirit,” “with the flesh.”—R.]
Gal_3:3.—[̓ Åðéôåëåῖóèå , passive, not middle, “being made complete,” not “completing yourselves.”—R.]
Gal_3:4.—[The meaning of ἐðÜèåôå is open to discussion. Schmoller renders “erfahren.” See Exeg. Notes.—R. J
Gal_3:5.—[ ÄõíÜìåéò ἐí ὑìῖí ; the two interpretations of this phrase are indicated above. See Exeg. Notes.—R.]
[Coleridge paints this in his wierd lines:
“So deeply had she drunken in
That look, those shrunken, serpent eyes,
That all her features were resigned
To this sole image in her mind.” Lady Christdbel.—R.]