Welcome back to my study/review of The Epistle to the Galatians. If you missed the previous parts of this study, you can find them HERE.
Galatians 3:1-6
3 O foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly portrayed as crucified. 2 Let me ask you only this: Did you receive the Spirit by works of the law or by hearing with faith? 3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? 4 Did you suffer so many things in vain—if indeed it was in vain? 5 Does he who supplies the Spirit to you and works miracles among you do so by works of the law, or by hearing with faith— 6 just as Abraham “believed God, and it was counted to him as righteousness”?
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In chapter 2, Paul leaned primarily on his authority and upon the authority of the Church. Starting in chapter 3, he provides the argument that we might assume he also used when appealing to Peter and the other Apostles at Antioch and Jerusalem.
It is important to keep in mind who and what Paul is rebuking. His opponents here are people who desire to impose the laws of Judaism on Christian converts. This imposition includes the practice of circumcision, among other things specific to Judaism. This point of distinguishing has been a point of difficulty and murkiness throughout Church history. The arguments here – which were aimed at Jewish practices – were subsequently aimed at Church practices during the Protestant Reformation.
Is it faith alone? Faith with sacraments? Faith with some works, but not those specific to Jewish national identity under the Old Covenant? We will not answer all of that now, but keep in mind as we go that the text – in context – is addressing the local effort in Galatia to have Gentile converts to Christianity later undertake steps (circumcision in particular) that were necessary under the Old Covenant for practicing Israelites and Jews.
Foolish — The same word as that which is used in Luke 24:25, “O ye fools and slow of heart,” and in Romans 1:14, “wise and foolish,” 1 Timothy 6:9, and Titus 3:3, but not the same as that which is used in Matthew 7:26; Matthew 23:17; Luke 11:40; Romans 1:22; 1 Corinthians 1:20; 1 Corinthians 4:10; 2 Corinthians 11:19, &c. The combination, “fools and slow of heart,” helps to bring out its meaning. “Slow of heart” refers to deadness of the moral affections; “fools” and “foolish” to the absence or undisciplined condition of the reasoning faculty. The Gauls of Galatia were a people intellectually shallow and frivolous. A little reason and reflection would have kept them from so gross an inconsistency.
Bewitched you — The Greek word for this is probably connected in origin with the Latin word from which is derived our own “fascinate,” and the idea prominent in both is that which is embodied in the popular superstition of the evil eye. This superstition lingers still, especially in some southern countries, such as Italy and Spain. In Italy it is well known under the names “jettatura,” “occhio cattivo.” In Spain its existence has been graphically illustrated by a picture of the late J. Phillip, R.A., now in the museum at Stirling.
The metaphor here is strikingly in harmony with that which follows. The cross of Christ has been “evidently set forth” (i.e., posted up in large and bold characters) before the Galatians, but some evil fascination (that of their Judaising teachers) has drawn away their eyes from looking upon it, and held them fixed upon another object (legal observances), as baneful as the cross was salutary.
That ye should not obey the truth — These words are omitted by the best MSS. and by all recent editors. They were, without doubt, originally a gloss, put in to explain more fully the single word “bewitched.” As an explanation they are sufficiently right, but they certainly did not form part of the text as it left the hands of St. Paul.
Evidently set forth — This hardly brings out the full force of the metaphor, which is that of a picture or writing conspicuously and publicly exhibited.
Crucified — This word is emphatic: “Jesus Christ, and Him crucified.”
Among you — If these words are to be retained in the text they must, of course, be taken, not with “crucified,” but with “evidently set forth.” They will then be a repetition, intended to enhance the force of the phrase “before whose eyes”—“before whose eyes and in whose very midst Jesus Christ was set forth crucified.” But the probability is that the words ought to be omitted altogether, as they are wanting in the four most ancient MSS., as well as in a majority of the oldest versions.
Paul does not use soft language in his rebuke. The note above does a great job of going into the details of his word choices. For things to escalate to the point that Paul is writing the letter, it is clear that this has moved beyond simple misunderstanding or disagreement. There’s an element of “we are willing to rebel against Church authority over this” driving the actions of the Church in Galatia.
Paul is setting this rebellion in opposition to the work of the crucifixion of Christ.
This only — The Apostle considers a single argument enough. He will only place the present conduct of the Galatians in contrast with their past, and ask how they can possibly reconcile the two.
Received ye the Spirit — The reference is to those spiritual gifts, described more fully in 1 Corinthians 12:14—the gift of prophecy, the gift of tongues, the interpretation of tongues, the discerning of spirits, gifts of healing, &c.—which attended the first preaching of the gospel, and were poured out upon the first converts in a manner and degree since unknown. The Galatians, it seems, had had a share in this outpouring, like the other churches, though their fickleness prevented them from reaping the full benefit from it. But a spiritual effect, such as this outpouring was, could only have a spiritual cause; it could not come from a mechanical performance of legal obligations.
By the works of the law — By works done in obedience to the Law. There is a certain emphasis on both words, for the main point in the contrast which the Apostle is drawing is between the Law, on the one hand, and faith, on the other. Still, faith is as much opposed to works (i.e., a spirit of literal and mechanical obedience) as it is to Law, and excludes both at once. It is to be noted, however, that the works here meant are those done, in a Judaising sense, as themselves the direct means of salvation—not Christian works, the natural product and outcome of faith.
By the hearing of faith — These words correspond very nearly to a phrase which we should perhaps use more naturally: by the preaching of faith—i.e., by that preaching or hearing (hearing on the part of the recipients, preaching on that of the missionary Apostles) which has for its subject faith. What the Apostle had taught the Galatians on his first coming among them was not any system of laborious observances, but the duty of faith. They at first responded to his teaching: and in answer to their enthusiastic impulse of adhesion to Christ the gifts of the Spirit were abundantly shed upon them. Now all this had ceased. For the use of the word translated “hearing,” see the Note on Romans 10:16.
Paul frames the dispute as relatively straight-forward, and provable on his side through one argument. He makes that argument by asking the question here in verse 2. The answer is obvious and it makes the point about from where the Spirit comes. If the Spirit comes from faith, then why would the works of the law, provided via the Old Covenant, be subsequently necessary to salvation? The answer is that they wouldn’t be necessary. He narrows down a little bit more as to what he means in verse 3.
Having begun in the Spirit — Begun your career as Christians in a manner so entirely spiritual—with the spiritual act of faith on your part, and with an answering gift of spiritual graces and powers.
Made perfect by the flesh — Do you wish to finish and complete the career thus auspiciously begun under a system of things entirely different—a system carnal and material, narrow, slavish, and literal—the Law in place of the Gospel? By “the flesh” is here meant the Law, which, though described as spiritual in Horn. vii. 14, and though it really was spiritual in view of its origin, in another aspect—as imposing a system of literal obedience upon its adherents—was carnal, “earthly,” rigid, petty, and low. It had none of that sublime expansiveness and aspiration which belongs to faith. It was a grievous reversing of the whole order of progress—to begin with faith, and, instead of completing with faith that which faith had begun, to fall back upon a condition of things which was shared with the Christian by the unemancipated Jew.
I want to focus on “made perfect by the flesh.” That seems to be his most narrow point of grievance. It does not seem that Paul is condemning circumcision, he seems to be condemning it as a necessity or a requirement. There seem to have been some in the Church elevating this part of the law above the work of the crucifixion by requiring it even after salvation itself.
ἐπιτάσσωepitássō, ep-ee-tas’-so; from G1909 and G5021; to arrange upon, i.e. order:—charge, command, injoin.
Thayer’s Greek Lexicon [?](Jump to Scripture Index)
STRONGS G2004:
ἐπιτάσσω; 1 aorist ἐπέταξα; (τάσσω); to enjoin upon, order, command, charge: absolutely, Luke 14:22; τίνι, Mark 1:27; Mark 9:25; Luke 4:36; Luke 8:25; τινίτὸἀνῆκον, Philemon 1:8; τινί followed by the infinitive, Mark 6:39; Luke 8:31; Acts 23:2; followed by an accusative and infinitive Mark 6:27; followed by direct discourse, Mark 9:25. (Several times in the Sept.; Greek writings from Herodotus down.) [Synonym: see κελεύω, at the end.]
Suffered so many things — The Galatians, like other churches, were subjected to much persecution when first they embraced Christianity. The persecutors were probably their own Jewish countrymen, whose jealousy and rage they had braved in the name of the gospel as preached by St. Paul. Now they were abandoning that very gospel for the principles of those by whom they had been persecuted. Conduct could not be more fickle and “foolish.”
If it be yet in vain — If it be indeed in vain. The Apostle cannot quite bring himself to believe that it is, and he puts in this delicate qualification parenthetically, to show the Galatians that, much as appearances may be against them, he will not give up the hope that a lingering spark of their first joyous conviction, in the strength of which they had undergone persecution, yet remained.
The not here points us in the direction of the context for this question. “Did you really suffer persecution from non-convert Jews, only so that you can subsequently elevate the law above the work done on the cross?” Paul’s tone and his argument here is that the “Judaizers” are in danger of leading the Jewish converts away from Christ and back into the camp of those who persecuted them for their faith in the first place.
This argument, so far, has been an appeal to reason. Next Paul will appeal to their senses and their memories.
The appeal by which the Apostle sought to check the defection of his thoughtless converts was not only an appeal to their past experience, when first they listened to his own preaching, but also to their present experience of facts that they saw actually going on among them. The first great outpouring of the Spirit, both in its miraculous and non-miraculous forms, though checked, had not entirely ceased; and the Galatians might thus see, simply by looking around them, that the channel which God chose for conveying His gifts was not that upon which the Judaisers insisted—the Law—but rather the preaching of faith. Where the faith implanted by the Apostle’s preaching still showed signs of vital growth, there the gifts of the Spirit were seen in connection with it; but not amongst the Judaisers and their party.
Therefore — This word takes up again the question which had been started in Galatians 3:2, but brings it down, as it were, to the present time. The opposition between the effects of faith, on the one hand, and works, on the other, was conspicuous when the Galatians were first converted; it is as conspicuous still. The argument is the same, whichever standpoint is assumed.
Ministereth — The notion contained in this word is not only that of “supply,” but of “liberal supply.” At Athens it was the custom for wealthy citizens to bear the cost of bringing out the chorus—which was practically equivalent to putting a play upon the stage—at the great public feasts. The word translated “ministereth” was the technical term for this. The same word is used in 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5; 2 Peter 1:11. In three out of the four places it is rendered by the same word “minister;” in 2 Peter 1:5 it appears in the phrase “add to your faith virtue” (rather, furnishforth in your faith virtue—i.e., “let your faith prompt you to abundant acts of virtue”). “He that ministereth” is, of course, God.
Worketh miracles among you — The Greek means not so much “causes miracles to be wrought in your midst” as “implants in you miraculous powers.” The power to work miracles is regarded as a special faculty bestowed by God upon individual Christians. The means by which they become receptive of it is that enthusiastic condition aroused in them by faith. Mere formal obedience to a written law had no such efficacy.
Sometimes we read the Old Testament, as modern people, and wonder why the Israelites struggled to remember the miracles that occurred in their midst. People asked and wondered about that even at the time of the Apostles. “Why don’t you remember” is implicit to anyone who reads the text. And yet people are prone to forget. Paul here asks the Galatians to remember the miracles they witnessed. Once their minds recall the miracles, they are obligated to recall the source of those miracles.
Paul caps the intro to this argument in verse 6, by appealing to a hero of the Torah:
Even as — The argument is here very condensed. Ideas lie close together in the Apostle’s mind which are some distance apart in ours. He asks whether, in bestowing the gifts of the Spirit upon the Christian Church, God made use of the medium of the Law or of faith. The answer he assumes to be faith; and his thoughts fly at once to that crucial instance of faith—the faith of Abraham.
Abraham believed God . . — Quoted from the LXX. version of Genesis 15:6. The same quotation is made, in the same words and with the same object, in Romans 4:3, where see the Note. Comp. also the Excursus E to that Epistle, on “Imputed Righteousness.”
Christianity has always made the case that even Judaism was a religion built upon faith, not works. Faith always precedes works. Abraham was justified by faith before his circumcision. That indicates that the circumcision – the obedience to the law – had no power in and of itself.
Paul will continue to reiterate this point through the rest of the chapter. He is not writing in opposition to works (specifically, those of the Old Covenant.) He is writing in opposition to the idea that these works are a necessary and required element of salvation.
