Galatians 3


Galatians 3 is the third chapter of the Epistle to the Galatians in the New Testament of the Christian Bible. It is authored by Paul the Apostle for the churches in Galatia, written between 49–58 AD. This chapter contains Paul's important argument about Abraham's faith and his 'offspring', a designation for "those belong to Jesus Christ".

Text

The original text was written in Koine Greek. This chapter is divided into 29 verses.

Textual witnesses

Some early manuscripts containing the text of this chapter are:

Old Testament references

How to receive the Spirit (3:1–5)

Paul questions whether the Galatians received the Spirit by "works of the law" or by "believing what is heard", because receiving the Spirit is "the basis of their Christian experience" and should be continued in Spirit, not "with the flesh", meaning not on "the basis of carrying out the requirements of the law".

Abraham Believed God (3:6–14)

Abraham is introduced in this part as his story is well-known to the people. The focus is on "Abraham's faith in God as the basis of his standing before God". The text of verse 3:6 is similar to Romans 4:3, and cites Genesis 15:6. Verse 3:10 cites Deuteronomy 27:26.

Verse 11

Citation from: Habakkuk 2:4
  • "But that no one is justified by the law in the sight of God is evident"
The Pulpit Commentary paraphrases as "but that in the Law no man is justified with God, is evident," that "be justified" means to be brought out of a state of guiltiness and cursedness into a state of acceptance. This commentary asserts that Paul, assuming every one guilty and under a curse, now shows that the Law offers no means of justification, and thus by "adducing that cardinal aphorism of Habakkuk" substantiates the doctrine of justification by faith. When in it is read that in the synagogue at the Pisidian Antioch, in close connection with the statement that through believing in Christ a man is justified, Paul cited another passage of Habakkuk, denouncing unbelieving despisers, indicating to the Pulpit Commentary that he had made good his statement about justification by alleging this same probative text.
  • "By the law" or "in the law"
The "law" is defined in the Pulpit Commentary as "being it", "the sphere and domain of the Law", comparing the use of the same preposition with Romans 2:12 Romans 3:19, whereas an exactly parallel construction is found in Acts 13:39.
  • "Is justified with God"
Noted in the Pulpit Commentary that the preposition "with" is used similarly in Romans 2:13 ; 1 Corinthians 3:19, so it is God himself that justifies the sinner.
  • "The just shall live by faith" : A paraphrase based on direct translation from Greek in the Pulpit Commentary: "the righteous by faith shall live". It is noted in the Pulpit Commentary that the text doesn't use the usual phrase "as Scripture saith", like in the next verse out of Leviticus; which is also the case in Romans 9:7, but in Romans 15:3 and 1 Corinthians 2:9 Paul inserts, "according as it is written," in parentheses, before proceeding with the words of Scripture in such a way as to form a continuation of his own sentence. The same commentary claims to be generally agreed upon by Hebrew scholars that in the original passage the words, "by his faith" belong to "shall live," rather than to "the righteous". The "faith" spoken of is shown by the context in Habakkuk to mean such reliance upon God as is of a steadfast character, and not a mere fleeting or occasional acceptance of God's promises as true, as the Pulpit Commentary points that this is plainly the view of the passage which is taken by the Pauline writer of the Hebrews in Hebrews 10:38.

Verse 13

  • "Christ has redeemed us from the curse of the law": Following Gill, the "Redeemer" is Jesus Christ, the Son of God, who was called and appointed to do this work by his Father, with full agreement fulfilling the prophecy under this character, qualified as man, as a "near kinsman", who has the right to redeem a person, and at the same time, as God, to accomplish it. Christ redeems "us", who are God's elect. Gill wrote that Christ owns 'us' by the Father's gift, and now he purchases 'us' with the price of his own blood, delivering 'us' "from the curse of the law" and "from wrath to come", which is the second death."
  • "Made a curse for us": Gill put this in the sense that Christ was made "an accursed person", despised by people of his generation, calling him a sinner, even called a "Samaritan", and "devil"; "even accursed by the law", while he was placed under the law, stood in the people's legal place and take the burden of their sins according to the law, which charges him with the sins, and curses him for their sake; and lastly also was accursed by the justice of God, his Father, who doesn't spare him, placing justice against him, punishing him up to death, that is the accursed death of the cross. It seems then that "he was made a curse", where "made" here is "by the will, counsel, and determination of God", and also his own will and free consent, as Jesus "freely laid down his life, and gave himself, and made his soul an offering for sin".
  • "Cursed is everyone who hangs on a tree": Citation from

Abraham's Offspring (3:15–29)

In this part, Paul states that the interpretation of the promises in is not for Abraham's "descendants", but for his "offspring", referring to one person, Christ. The true "children of Abraham" are thus "those who are in Christ Jesus".

Verse 16

Paul cited from the Old Testament, ; ;. In the promise to Abraham says, "In your offspring all the nations of the earth will be blessed."

Verse 28

Galatians 3:28 is frequently cited passage, with commenters finding relevance to gender equality, racism, queer theology, slavery, and egalitarianism. The New International Version's English translation reads: