Bible Commentaries
Galatians 3

Verses 1-2

2 Paul's method in Jerusalem seems to have taken into account the low spiritual state and prejudices of the Jewish believers. It would have been practically impossible to impress the whole company with the character and divinity of his commission to the nations, so he singles out the leading brethren and seeks to show them how God has committed a distinct work to him. Peter and James seem to have grasped the essential points which he wished to impress upon them. Peter had had some preparation for this change, through the vision given him in connection with the proselyte Cornelius ( Act_15:7-11 ).

3 Titus was taken along as a test case. If circumcision was essential, then he must submit to it. If it was not essential, then he was to be a living proof that it was not necessary.

7 At the private meeting with those of repute Paul obtained the fullest recognition of his apostleship. James, Cephas and John, who were recognized as the chiefs, acknowledge his commission. This puts Paul on a par with Peter, the chief of the Circumcision apostles. There was a mutual understanding arrived at among them that they would confine themselves to the Circumcision, while Paul and Barnabas went to the nations. This agreement should have kept the judaizing disturbers of the Galatian believers from interfering with them. Paul kept his part of the compact, especially that which concerned the collection for the poor saints in Judea. He brought gifts from the nations. In return they harassed those to whom he had been sent and would have killed him.

11 Paul's third meeting with Peter is most conclusive. At his first meeting he tells Peter of his commission. At his second he gets Peter's recognition. At his third he towers far above him and withstands him to the face. Peter had been taught not to call anyone common or unclean who had the witness of the holy Spirit, so that, when he first came to Antioch, he ate with the uncircumcised. But he was afraid of the Circumcisionists, and changed his attitude when they came down from Jerusalem. What prestige these men had, who could intimidate the very chief of the apostles!

14 Peter's double dealing did not deceive Paul, though he seems to have dragged all the rest of the Jews in Antioch with him, not even excepting Barnabas. Paul is left alone as the champion of the truth. He has far more cause to fear Peter than Peter has to fear his misguided subordinates, but he does not flinch. He exposes Peter's inconsistent conduct. Paul's logic is unanswerable. Peter had been living as the nations. If he was right then the nations were right in living as they did, and the Judaisers were wrong in trying to make Jews out of them. He could not withdraw without incriminating himself.

15 Paul then takes up the case from the standpoint of the Jews who were with him. He and they were justified by the faith of Christ, apart from the law. Should they now voluntarily resume their former relations to the law they would become sinners, and Christ a dispenser of sin, for the law is not laid down for the just but for sinners. In fact, to go back under law would prove either that they had been wrong in leaving it or were wrong in returning to its bondage.

19 Death is the ultimate effect of the law, yet it is also deliverance from law.

20 We have endeavored to transcribe this marvelous compendium of the faith as nearly as possible as it is in the original, for even the order of the words is exquisite. The sentence opens and closes with Christ , and a negative I occupies its center. It may be shown graphically thus:

with Christ have I been crucified,

yet I am living-

no longer I,

but living in me is

Christ.

21 What a contrast between the slavery of the law and the exultant life by faith of the Son of God and the gift of His love!

1 Paul has now finished his personal defense, thereby establishing his own apostleship and the unique character of his evangel, which, far from being derived from Peter, he upholds in spite of Peter.

Verses 3-29

3 Paul now appeals to the experience of the Galatians themselves. Before the Judaisers came they received the Spirit of God, and suffered for the evangel, and did mighty works quite apart from the law.

6 Three great names are associated, in Scripture, with three distinct lines of truth. David is the one with whom the kingdom covenant was made. and his name is foremost in the proclamation of the evangel of the kingdom. When justification is in view we are taken back to Abraham and his faith in God. God's covenant with him was unconditional and included all nations in its scope. The conciliation engages us with Adam and embraces all mankind in its gracious provisions. All injustice finds its earliest source in the unbelief of Eve, and all righteousness acceptable to

God is based on a reversal of the lack of confidence here act revealed. Nothing can be more just than to take God at His word.

9 How striking the contrast! As many as are of faith are blessed. Accursed is everyone who does not remain in all which has been written in the scroll of the law to do it. Who would be so perverse as to choose law? Yet the heresy of Galatianism is far more prevalent today than ever. Life under law can only come to one who keeps every precept perfectly at all times, yet is forfeited at the slightest infringement. Life through faith does not depend on conduct but on the One in Whom the faith is placed.

13 The sacrifice of Christ made provision for all classes and all contingencies. For those under law He bore its curse so that they may receive the blessing of Abraham. And He bore the sins of those not under law that they, too, may obtain the righteousness of Abraham. So both through faith receive the spirit by which they may exceed the righteous demands of the law.

15 A contract, or agreement or covenant once ratified cannot be set aside, neither can any of its provisions be altered. The Abrahamic covenant contained no conditions to invalidate it. It did not depend on obedience to confirm it. It depended solely on God, who swore by Himself that He would carry it out ( Gen_22:15-18 ).

17 The priority of the promise is most important. Nearly half a millennium elapsed before the law was given. The promise is in no way dependent on the law for its fulfillment.

19 Law changes sin from a mere mistake into the over-stepping of a divine command. It enhances the sinfulness of sin. Transgression is sin against a known law, entailing not only the usual penalties, but the added displeasure of God against one who defies His precepts. The law was not given to the people directly, but through Moses who acted as the mediator. Neither was it given through Christ, the Seed of the promise.

21 Far from being against the promises, the law was intended to guard those to whom the promise was made and to lead them to Christ. It could not give life or justify in itself. but it could bring them to a realization of the sinfulness of sin and the need of a Saviour. These were its functions, and these it fulfilled. This was, however, only until the Seed should come.

24 It was the custom in well-to-do Roman families to have the boys escorted to and from school under the guardianship of a slave, or have them instructed at home by a learned Greek pedagogue-slave ( paidagogos ) who was their tutor .

25 Those who believe are not under law. The grown sons would scorn the escort of their boyhood days. His presence would be an insult to their manhood. So those who know their maturity in Christ refuse the bondage of law as both unnecessary and humiliating. We are not children but sons. Law leads minors. Faith controls sons.

27 Baptism, as practiced in Paul's early ministry, was a symbol of unity with Christ in His death. burial and resurrection. "As many as" shows that not all the Galatians had been baptized. Nevertheless the truth of unity with Christ held for all, for in Him all physical distinctions vanish. In service , or in the Lord , the slave was still a slave, the sexes were still recognized, but in Christ , by faith, all have the same high place of privilege. All are entitled to the promise and the righteousness which comes by faith in God.