Gálatas 3

William Hendriksen · Citado em PreceptAustin

Gálatas 3

Hendriksen asks rhetorically "is not everyone foolish who barters the truth of God for the lie of Satan, peace for unrest, assurance for doubt, joy for fear, and freedom for bondage?… Paul was probably not thinking about the sorcerer who had brought the Galatians under the baleful influence of his evil eye, but rather of the Judaizer who had cast a spell upon them not by means of his eyes but by means of his words, his teaching; specifically, by telling them that faith in Christ must be supplemented by Mosaic ritualism. And the Galatians, by yielding to this influence, had failed to understand that a Christ supplemented is a Christ supplanted (New Testament Commentary) Wuest on O foolish Galatians - It is an expression of surprise mingled with indignation. The situation in Galatia will help us understand this outcry. There was on the one hand, the native and national spirit joined to the power of the priesthood and the temples, the spirit of Orientalism, that of stagnation, ignorance and superstition. On the other hand, there was the desire for education, the recognition that Greece and Rome stood on a higher intellectual level than was afforded by the native religions and customs, and in addition to that, a revolt against the ignorant and enslaving native superstitions. The people of the province of Galatia are those who have shaken off the benumbing and degrading influence of the native magic and superstition. They are those who judge for themselves as to the real values in life, and lay claim to insight and wisdom. Paul accuses them with failing to use that insight and wisdom, that appreciation of the better things, when he uses the Greek word translated foolish. The word is anoetos. It denotes the stupidity that arises from deadness and impotence of intellect. It means “lacking in the power of perception, unwise.” It refers to one who does not reflect. The word speaks of failure to use one’s powers of perception. The Galatians, Paul says, were certainly not using their heads. The word is used with an ethical reference as the faculty of moral judgment. Thus the word indicates a failure to use one’s powers of perception, that failure being due to a moral defect. It is always true, as it was with the Galatians, that the act of a Christian who embraces false doctrine, is due to sin in his life. The Galatian defection was not due to any fickleness of the Gauls. They are not prominent in the picture. Paul sends this stinging rebuke therefore, “O Galatians, who fail in the first characteristic of the Galatians, namely, the ability to use their heads and to appreciate the finer values of life.” (Galatians Commentary - Verse by Verse online)

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Hendriksen comments that "It is as if Paul were asking, “My dear Galatians, does the course which you are now following make you more happy and contented than that which you previously selected? By what avenue were you first made conscious of having the Holy Spirit in your hearts? Was it by the avenue of rigorous bondage to ceremonial ordinances or was it by the exercise of faith in Christ, so that you listened and listened and eagerly took to heart the marvelous message of the gospel?”" (Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon) John Phillips on Paul's question about their salvation - This, indeed, is the Great Divide between the Old Testament and the New Testament. The Law said, "Do!" Grace says, "Done!" The Law said, "Try!" Grace says, "Trust!" The Law says, "Behave!" Grace says, "Believe!" Law points to the commandments; grace points to the Christ. The weakness of the Law is the flesh; the wonder of grace is the Holy Spirit...This was the crucial point. When Paul appeared among them on his first missionary journey, what had he preached? Had he told them to be good and keep the Ten Commandments? Had he told them to be circumcised and keep the Sabbath? Had he told them to become proselytes of the Jewish religion and join the local synagogue? Is that how they were saved? Is that how they had received the regenerating Holy Spirit of God? Of course not! He had preached Christ to them. They had believed and had been regenerated, indwelt, baptized, sealed, and filled by the Holy Spirit. Simply to ask the question was its own answer. (Exploring Galatians) ESV Study Notes - Received the Spirit refers to the new covenant work of the Holy Spirit that comes after saving faith, at the beginning of the Christian life, to sanctify and to empower the believer in life and various kinds of ministry. Paul knew this experience was so real for the Galatians that they would remember it. John MacArthur on the Spirit - The gift of the Holy Spirit is the believer’s most unmistakable evidence of God’s favor, his greatest proof of salvation and the guarantee of eternal glory. “The Spirit Himself bears witness with our spirit that we are children of God” (Ro 8:16+), Paul assured the Roman Christians. Conversely, “If anyone does not have the Spirit of Christ, he does not belong to Him” (Ro 8:9+). John writes, “By this we know that we abide in Him and He in us, because He has given us of His Spirit” (1 John 4:13+; 1 Jn 3:24+). It is therefore ludicrous to maintain, as some Christians do, that the full gift of the Holy Spirit comes through an additional work of experience. A person who does not have the fullness of the Holy Spirit does not need a second blessing; he needs salvation. The indwelling presence of the Holy Spirit is inseparable from the new birth. At no time before salvation can a person have the indwelling Spirit, and at no time after salvation can he not have Him. “Having also believed” in Christ, Paul explained to the Ephesians, “you were sealed in Him with the Holy Spirit of promise, who is given as a pledge of our inheritance” (Eph. 1:13-14+). (MacArthur New Testament Commentary – Galatians) Earle on Spirit - The Greek word is pneuma, from which we get "pneumonia," "pneumatic," etc. It originally meant "a movement of air, wind, breath." But when a person's breath leaves his body, he is dead; that is, his spirit is gone. So the word for "breath" was also used for "spirit." Note Paul's emphasis on the Holy Spirit in these first 5 verses (Gal 3:2, 3, 5), which are the first time the Spirit is mentioned in this letter. Holy Spirit (pneuma) in Galatians (based on the NAS translation as some uses in KJV are not capitalized) is used a total of 16x in 13 verses - Gal 3:2,3 , 5, 14; Gal 4:6, 29; Gal 5:5, 16, Gal 5:17 (twice) Gal 5:18, 22, Gal 5:25 (twice); Gal 6:8 (twice). The two uses of pneuma which refer to the human spirit and not the Holy Spirit are Gal 6:1, Gal 6:18. Works of the Law - 8x in 6v - Ro 3:20, 28; Gal. 2:16; Gal 3:2, 5, 10 Spurgeon on works of the Law makes an interesting statement that "We Christians are sound enough on this point as a matter of theory, but we are all of us very heretical and unsound as a matter of practice. You will not find a Christian who does not have to mourn over his self-righteous tendencies. You will not discover a believer who has not, at certain periods in his life, had to groan because the spirit of self-confidence has risen in his heart and prevented him from feeling the absolute necessity of the Holy Spirit." (Well, amen or oh my!) Or by hearing with faith? (Ro 1:17+; Ro 10:16,17+) -

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Hendriksen says "The implied lesson, always applicable, is surely this, that the Lord wants everyone to profit spiritually by the experiences through which he has passed. He wants his people to use those experiences—in the present case blessings, but the lesson applies to all experiences—to good advantage. (Exposition of Galatians, Ephesians, Philippians, Colossian, and Philemon) Norman Bartlett - It will minister richly to our stability and fortitude in Christian living if we get the real force of this appeal to the Galatians. In common with many other followers of CHRIST in that first century, the Galatian converts had undoubtedly been called upon to endure persecution of greater or lesser intensity in defense of their new-found faith. But, if Paul contends, addressing the Galatian Christians, this salvation could have become yours through conformity to Judaistic practices, and not by faith entirely apart from works, then you have needlessly gone through great sufferings. Again, granted that you were right and the Judaizers wrong, then, in following their counsel in substituting a gospel of works for the Gospel of grace, all the rewards you have been laying up for yourselves through your sufferings and sacrifices for the SAVIOUR (As described in Mt 5:12+ = "your reward in heaven is great, for so they persecuted the prophets who were before you." Ro 8:17+ = "heirs of God and fellow heirs with Christ, if indeed we suffer with Him in order that we may also be glorified with Him.") will have been forfeited. Pertinent applications to our own experience are not far to seek. Whenever we avoid bearing the cross of ridicule, reproach and persecution for JESUS' sake through temporizing and conformity to popular forms of works-righteousness, we neutralize our past witness and limit our future rewards. Why sell cheap what has cost us dear in the way of reproach for the name of CHRIST? Furthermore, GOD may even be using the fires of present affliction for the SAVIOUR for the forging of stronger anchors of conviction in days to come. The more we suffer for our faith, the more precious does it become to us, and the less likely shall we be, under future pressure from legalistic quarters to exchange our faith in Christ for any form of works-righteousness. (Galatians 3:1-22 - Doctrinal Exposition) Suffer (3958)(pascho) originally was a "neutral" word that described essentially what happens to a person, what they experience, whether good or bad, favorable or unfavorable.. Often it means to undergo something, usually with the implication of physical or psychological suffering, experiencing something trying, distressing or painful. The doctrine of suffering is not a popular topic but Scripture is clear we will suffer for our faith if we are the "real deal." In fact suffering is a gift of God's grace in one sense as Paul describes in Phil 1:29+ writing to the saints at Philippi "to you it has been granted (charizomai derived from charis = grace) for Christ’s sake, not only to believe in Him, but also to suffer (pascho in the present tense) for His sake." (cf 2 Ti 3:12, Jn 16:33, etc) Warren

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Hendriksen explains the relationship of faith and obedience - Abraham’s life is, in fact, an illustration of the manner in which men, in all ages, are saved. Confidence in God, come what may, and resulting obedience to God’s revealed will, characterized Abraham’s life. Of these two—confidence and obedience—the former is basic throughout. Abraham obeyed because he believed. He heeded God’s command because, first of all, he trusted God. The work of obedience proved that the confidence was genuine (Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon) Believed (4100)(pisteuo) means to consider something (or Someone = God) to be true and therefore worthy of our total trust. And remember that the Greek verb pisteuo in the context of salvation means more than simple intellectual assent. The respected Greek lexicon author W E Vine defines belief as consisting of (1) a firm conviction which produces full acknowledgment of God's revelation of Truth - (2Thes 2:11 -"in order that they all may be judged who did not believe [pisteuo] the truth, but took pleasure in wickedness.") (2) a personal surrender to the Truth (Jn 1:12 "But as many as received Him, to them He gave the right to become children of God, even to those who believe [pisteuo] in His name") and (3) a conduct inspired by and consistent with that surrender. Newton on faith - We must understand that the idea of faith or believing is not simply acknowledging historical facts. Certainly we must do that. Primarily it involves the matter of trust or clinging to or depending upon the revelation of God in Christ. What did Abraham believe? He did not have the full revelation which is ours; nor did he even have an Old Testament canon. He simply had the promises of God. "Abraham's faith is seen as a 'readiness to surrender unreservedly to the word of the Lord, regardless of how incredible it seemed'" (Ridderbos)...With the barest understanding, Abraham heard the word of the Lord related to him personally and to his posterity. Though he had been reared in a pagan, idolatrous land, he laid aside his idolatrous lifestyle, turning his back upon his pagan heritage (Ed: compare repentance by pagans in 1 Th 1:9-10-note), and trusted in the Lord God Who called him out (Acts 7:2-4). When his wife was barren and beyond childbearing age (cp Ge 17:19), he trusted in the promise of God that he would be the father of many nations and that through his seed, all the families of the world would be blessed (Ge 12:3, 18:18, 22:18, 26:4). Genesis 15:6 expresses the doctrine of justification by faith in its embryonic form: "Then he believed in the Lord; and He reckoned it to him as righteous." Abraham's faith was placed on his account before God as righteousness. It was not his works but his faith that God accepted. With the eyes of faith, Abraham rested in the Lord and his promise (THAT IS - BY FAITH ABRAHAM EVEN LOOKED FORWARD TO CHRIST), so that our Lord could say, "Your father Abraham rejoiced to see My day, and he saw it and was glad" (John 8:56) . (Galatians 3:6-9 Abraham's True Children) While we do not know exactly what Abraham knew when he believed God in Genesis 15:6, we do now that the Gospel had been preached to him (Gal 3:8), so presumably he had some inkling of the Messiah, the Redeemer, the only One Who could save men from their sins. We will have to wait until we meet him face to face in the future to ask him "Abraham, how much of the Messiah and His death, burial and resurrection did you know?" AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS - Reckoned (as discussed more below) is a bookkeeping term which means to credit to someone's account. What is IT which was reckoned? As Vine says IT refers to "the fact that he believed God; faith, which, though it is not specifically mentioned here, is mentioned at Romans 4:9 (See below) Vine states that "whatever is 'reckoned' to a person cannot have been his originally and naturally." Newton explains that "Abraham was credited before God as being just or righteous before Him. Was it because of his circumcision or his works? The text is clear: that which was not his originally or naturally was credited to him through to faith alone." (Galatians 3:6-9 Abraham's True Children) Genesis 15:6+ Then he believed in the LORD; and He reckoned it to him as righteousness. Romans 4:3+ For what does the Scripture say? “ABRAHAM BELIEVED GOD, AND IT WAS CREDITED TO HIM AS RIGHTEOUSNESS.” Romans 4:5+ But to the one who does not work, but believes in Him who justifies the ungodly, his faith is credited as righteousness, Romans 4:9+ Is this blessing then on the circumcised, or on the uncircumcised also? For we say, “FAITH WAS CREDITED TO ABRAHAM AS RIGHTEOUSNESS.” Romans 4:22+ Therefore IT WAS ALSO CREDITED TO HIM AS RIGHTEOUSNESS. James 2:23+ and the Scripture was fulfilled which says, “AND ABRAHAM BELIEVED GOD, AND IT WAS RECKONED TO HIM AS RIGHTEOUSNESS,” and he was called the friend of God. As sinners, we have NO righteousness that would be acceptable to God. But God has given His Word of promise. When we respond to Him in faith, against our name in His "account book" He makes an entry that says in effect, ’This person is righteous in My sight!’ Our faith has been credited to us as righteousness. Some might complain that this concept of salvation is too crude. But that same person, if he went to his bank and found that someone had credited his account with the gift of $10 million, wouldn’t complain about “crude.” He’d more likely shout for joy! In Christ God has credited to us something far more precious than worldly wealth. Our response should be "Thanks be to God for His indescribable gift!" (2 Cor 9:15) Reckoned (3049)(logizomai from lógos = reason, word, account) means to reckon and refers to a process of careful study which results in the arriving at a conclusion. In the present context the sense is to charge or credit to Abraham's spiritual account the righteousness of Christ. Paul speaks extensively about reckoning righteousness to Abraham in Romans 4, especially in Ro 4:3, Ro 4:5, Ro 4:6, Ro 4:9, Ro 4:10, 11, Ro 4:22, 23, 24). Notice that reckoned is passive voice and in this context would be a "divine passive," indicating God is the subject.

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Hendriksen - Law is the very opposite of faith. The two cannot be combined. Leaning on law means leaning on self. Exercising faith means leaning on Christ. As avenues by which men attempt to obtain salvation the two simply do not mix. They are thoroughly antagonistic. (Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon) John

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Hendriksen comments that "Those who expect to be justified by observing all the statutes and ordinances of the law should remember that "He who does them shall live by them." They are even more foolish than those who imagine that they can quench their thirst by drinking salt water. Lev. 18:5 now becomes their accuser, but that is their fault!" (Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon) Spurgeon on live by them - So that the justified man is not justified by the law, but by faith. He stands before God not in what he does, not even in what the Spirit enables him to do. His own prayers and tears and communings with Christ, his own labors, his earnest and indefatigable attempts to extend the kingdom of Christ—all tell for nothing in the matter of his justification. He hangs them all upon the cross of Christ and relies only upon the cross, looking in no manner whatever to anything that comes of himself. Note that Paul is quoting the Septuagint (Lxx) translation of Leviticus 18:5 (+) (As an aside you can always discern direct OT quotes in the NAS version because they are placed in ALL CAPITAL letters. The ESV does not have this useful feature). Here is the Hebrew text. Here is the Hebrew - ‘So you shall keep My statutes and My judgments, by which a man may live if he does them; I am the LORD. Here is the Septuagint - “HE WHO PRACTICES THEM SHALL LIVE BY THEM.” J

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Hendriksen: "If the law given at Sinai was unable to impart righteousness, then what possible good could it do? Of what use was it? ... it was given to man in addition to the promise (TO ABRAHAM) in order to bring about within his heart and mind an awakened sense of guilt. A vague awareness of the fact that all is not right with him will not drive him to the Savior. Only when he realizes that his sins are transgressions of the law of that God Who is also his Judge and whose holiness cannot brook such digressions, such constant stepping aside from the appointed path, will he, when this knowledge is applied to his heart by the Holy Spirit, cry out for deliverance." (Exposition of Galatians, Ephesians, Philippians, Colossians, and Philemon)

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Hendriksen says: Instead of vexing the reader with the four hundred thirty different interpretations to which this passage has given rise, I shall immediately state the one which appears to me to be the most consistent with the context. It is this: Though a human intermediary may be ever so important, he is, after all, only a third party acting between two other parties. Moses served as a human link between God and the people. Such an intermediary lacks independent authority. God, however, is One. When he made his promise to Abraham—and through him to all believers, whether Jew or Gentile (Rom. 3:30!)—he did this on his own sovereign account, directly, personally. He was speaking from the heart to the heart. Jack Arnold - This is a very difficult verse to understand and there are over 250 interpretations of this one verse. It probably means that when God spoke the gospel to Abraham, He did it directly without any intermediaries. But when God gave the law to Moses both Moses and the angels were mediators. This proves that the Mosaic Law was not as important as the Abrahamic Covenant in God’s sight. John Stott - The rest of verse 19 and verse 20 are acknowledged to be difficult. They have been variously interpreted. The apostle is probably emphasizing the inferiority of the law to the gospel (The Message of Galatians) Mediator (3316)(mesites from mésos = middle, in midst) is one who stands in the middle between two people and brings them together. It is basically a neutral and trusted person in middle (mesos), a so called "middle Man" (arbitrator). It is one who works to remove disagreement and thus serves as a go-between or reconciler. All NT uses - Gal. 3:19; Gal. 3:20; 1 Tim. 2:5; Heb. 8:6; Heb. 9:15; Heb. 12:24