AISBT ReaderGal 3:1–29
Notes · 24 on Gal 3:1–29
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Notes · Gal 3:1–29

The Spirit by Hearing with Faith, the Curse and the Promise, and One in Christ

24 approved team notes on Gal 3:1–29.
Read Gal 3:1–29

Gal 3:1

exegeticalGal 3:1–29
Overview of Galatians 3
  • SaysGalatians 3 moves from the Spirit received by hearing with faith, and from Abraham who believed God, through the curse of the law and Christ’s redeeming death, to the promise, the seed and the later law, and then to sonship, oneness in Christ, and the inheritance.
  • ImpliesAbraham, the promise and the giving of the law are treated as history; those of faith are Abraham’s sons; Christ bore the curse in our place; the later law does not annul the promise; all who are in Christ through faith are sons of God and Abraham’s seed.
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exegeticalGal 3:1–5
The Spirit by hearing with faith
  • SaysGalatians 3:1–5 asks who bewitched the Galatians, since Christ was publicly set forth as crucified, and whether they received the Spirit from works of the law or from hearing with faith, one Greek phrase that the BSB renders two ways.
  • ImpliesThe paired phrases ask on which ground the Spirit was given.
  • UncertainCalvin (p. 68), Luther (p. 89) and Wesley (p. 495), writing on 2:16, take works of the law as all that the law requires; no verdict is given here.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Wesley, Notes NT (1755) public domain Calvin, Galatians (Pringle) public domain
historicalGal 3:1–29
Early readings of Galatians 3: the mediator, and one in Christ
  • SaysGal 3:19, 28–29: the law was administered through angels by a mediator; there is neither Jew nor Greek, slave nor free, male and female, for all are one in Christ Jesus, and those who belong to Christ are Abraham’s seed and heirs; Col 3:11 says likewise that Christ is all and in all.
  • ImpliesBecause the oneness of 3:28 is in Christ Jesus and rests on belonging to Christ as Abraham’s seed (3:29), the text grounds it in union with Christ and the promise.
  • UncertainWho the mediator of 3:19 is, and how the oneness of 3:28 bears on the distinctions it names, are open; the readings do not fix the meaning.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Chrysostom, Galatians (NPNF1 13) public domain Calvin, Galatians (Pringle) public domain Lightfoot, Galatians public domain
historicalGal 3:1
Bewitching and public portrayal (3:1)
  • SaysGal 3:1: Paul calls the Galatians foolish and asks who has bewitched them, since before their eyes Jesus Christ was clearly portrayed (publicly set forth) as crucified.
  • ImpliesBecause Christ crucified had been set before their eyes and Paul goes on to ask how they received the Spirit (3:2), the text treats their turning as a turning from what they had plainly been shown.
  • UncertainWhether ‘clearly portrayed’ pictures a public notice or plain preaching, and how literally the image of bewitching is meant, are open; the background does not fix the meaning.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Burton, Galatians (ICC) public domain Ramsay, Galatians public domain Luther, Galatians (Middleton 1833) public domain
languageGal 3:1
Bewitched, and publicly portrayed (3:1)
  • SaysGalatians 3:1 calls the Galatians foolish and asks who bewitched them, before whose eyes Jesus Christ was publicly portrayed as crucified.
  • ImpliesChrist crucified had been set before them plainly, which makes their turning the more surprising.
  • UncertainWhether proegraphe means a public notice or a vivid depiction is not settled; no lean is taken.
  • SaysRP 2018 and the TR add two phrases in 3:1 that the printed text lacks.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:2

languageGal 3:2; Gal 3:3; Gal 3:4; Gal 3:5
Hearing with faith (3:2–5)
  • SaysGalatians 3:2 and 3:5 ask whether the Spirit came from works of the law or from ex akoes pisteos, one phrase that the BSB renders two ways.
  • SaysGalatians 3:3 contrasts beginning in the Spirit with finishing in the flesh, and 3:4 asks whether they suffered so much in vain.
  • ImpliesThe paired phrases ask on which ground the Spirit was given.
  • UncertainWhether akoe means hearing or the message heard, and what works of the law are, is not defined; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:6

exegeticalGal 3:6–9
Abraham believed God
  • SaysGalatians 3:6 says Abraham believed God and it was reckoned to him as righteousness; 3:7 and 3:9 call those of faith sons of Abraham, blessed with believing Abraham; 3:8 says the Scripture, foreseeing that God justifies the Gentiles by faith, announced the gospel beforehand to Abraham.
  • ImpliesBecause Abraham was counted righteous by believing God, and because that promise is read as God justifying the Gentiles by faith, those of faith are Abraham’s sons.
✓ Approved BSB public domain SBLGNT CC BY 4.0
languageGal 3:6; Gal 3:7; Gal 3:8; Gal 3:9
Those of faith, and the sons of Abraham (3:6–9)
  • SaysGalatians 3:6 says Abraham believed God and it was reckoned to him as righteousness; 3:7 and 3:9 call believers those of faith, sons of Abraham, blessed with believing Abraham.
  • SaysIn 3:8 the Scripture, foreseeing that God justifies the Gentiles by faith, announced the gospel beforehand to Abraham: all the nations will be blessed in you.
  • ImpliesThe promise to Abraham is read as God justifying the Gentiles by faith, so those of faith are his sons.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:10

exegeticalGal 3:10–14
Christ became a curse for us
  • SaysGalatians 3:10 says those of works of the law are under a curse; 3:13 says Christ redeemed us from the curse of the law by becoming a curse for us.
  • ImpliesBecause Christ became a curse for us, he bore the curse in our place, and the result reaches the Gentiles and the gift of the Spirit.
  • UncertainCalvin (p. 89) and Chrysostom (p. 26) read the curse as falling because no one keeps the whole law, and Lightfoot (p. 138) says the same in paraphrase; Burton (p. 169) refers “us” in 3:13 primarily to the Jews, with Calvin and Lightfoot more guarded; no verdict is given.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Calvin, Galatians (Pringle) public domain Chrysostom, Galatians (NPNF1 13) public domain
languageGal 3:10; Gal 3:11; Gal 3:12
Under a curse, and the righteous will live (3:10–12)
  • SaysGalatians 3:10 says those of works of the law are under a curse, citing the curse on everyone who does not abide by all that is written in the book of the law.
  • SaysIn 3:11 ek pisteos can be read with the righteous or with will live; the BSB takes it with will live. 3:12 says the law is not of faith.
  • UncertainHow the curse follows from the citation and how Hab 2:4 is used are not spelled out; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:11

exegeticalRom 1:17; Hab 2:2–4; Gal 3:11; Heb 10:38
'From faith to faith' and Paul's use of Habakkuk 2:4 (Romans 1:17)
  • Uncertainἐκ πίστεως εἰς πίστιν: intensive 'by faith from first to last' (team), God's faithfulness to human faith, preacher to hearer, or growth.
  • SaysPaul cites Hab 2:4 without the pronoun of either the MT (באמונתו, 'his') or the LXX (μου, 'my'); LXX A (as widely reported) and Heb 10:38 read 'my righteous one.'
  • ImpliesOmitting the pronoun focuses on faith as the way the righteous live; Hebrew אמונה is steady reliance on God's word (Hab 2:2–4), which Paul calls faith.
  • UncertainWhether 'by faith' goes with 'the righteous' or 'will live'; meanings converge, and the team keeps the BSB.
  • ImpliesGal 3:11 and Gen 15:6 (Rom 4:3) confirm Paul reads Hab 2:4 of righteousness by faith.
✓ Approved SBLGNT CC BY 4.0 BSB public domain OSHB CC BY 4.0 LXX (Swete) CC BY-SA 4.0
languageRom 1:17; Hab 2:4; Gal 3:11; Heb 10:38
Hab 2:4 in Rom 1:17: Paul, LXX (Swete), MT, and Heb 10:38
  • SaysRom 1:17 and Gal 3:11 cite Hab 2:4 without a possessive pronoun.
  • SaysIn MT Hab 2:4 the 3ms suffix on בֶּאֱמוּנָתוֹ agrees with צַדִּיק, the nearest masculine singular noun and subject of יִחְיֶה.
  • ImpliesThe suffix most likely refers to the righteous one (team, with Textual: Hab 2:4b, בֶּאֱמוּנָתוֹ / ἐκ πίστεώς μου).
  • Impliesאֱמוּנָה (steadfast faithfulness) and Paul's πίστις (trust) cohere: Paul stresses trust in God's word without denying perseverance (cf. Gen 15:6 in Gal 3:6–11).
  • UncertainMinority referent for the suffix: the vision (חָזוֹן), ranked below the righteous one.
  • UncertainWhether ἐκ πίστεως modifies ὁ δίκαιος or ζήσεται.
✓ Approved SBLGNT CC BY 4.0 LXX (Swete) CC BY-SA 4.0 OSHB CC BY 4.0 BDB CC BY 4.0 RP2018 Unlicense

Gal 3:13

languageGal 3:13; Gal 3:14
Redeemed from the curse (3:13–14)
  • SaysGalatians 3:13 says Christ redeemed us from the curse of the law by becoming a curse for us, citing the curse on everyone hung on a tree.
  • SaysGalatians 3:14 gives two purposes: the blessing of Abraham to the Gentiles in Christ Jesus, and receiving the promise of the Spirit through faith.
  • ImpliesChrist bore the curse in our place, and the result reaches the Gentiles and the gift of the Spirit.
  • UncertainWho us is in 3:13–14 is not marked by the grammar; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:15

exegeticalGal 3:15–18
The promise and the seed
  • SaysGalatians 3:15–18 says no one sets aside or adds to a ratified covenant; the promises were spoken to Abraham and to his seed, as of one, who is Christ; the law that came 430 years later does not revoke the covenant previously established by God. In 3:18 the Greek names Abraham before God, while the BSB puts God first.
  • ImpliesBecause the promise was established by God first and the law came later, the later law cannot set aside the earlier ratified promise.
  • UncertainFrom what point the 430 years are counted, and how the figure relates to Exodus 12:40, are open; the seed of 3:16 is read more than one way in the language note; no verdict is given here.
✓ Approved BSB public domain SBLGNT CC BY 4.0
historicalGal 3:15–17
Covenants, wills, and the 430 years (3:15–17)
  • SaysGal 3:15–17: even a ratified human covenant cannot be canceled or amended; the law that came 430 years later does not revoke the covenant previously established by God so as to nullify the promise. Exod 12:40 gives the Israelites’ stay in Egypt as 430 years.
  • ImpliesBecause the promise came first and the law later, the later law cannot set aside or add to the earlier ratified promise (3:15, 17).
  • UncertainFrom what point the 430 years are counted, and how the figure relates to Exod 12:40, are open; the background does not fix the meaning.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Lightfoot, Galatians public domain Chrysostom, Galatians (NPNF1 13) public domain Calvin, Galatians (Pringle) public domain
languageGal 3:15; Gal 3:16; Gal 3:17; Gal 3:18
Covenant, seed and inheritance (3:15–18)
  • SaysGalatians 3:15 says no one sets aside or adds to a ratified diatheke; 3:16 says the promise was to his seed, as of one, who is Christ.
  • UncertainCalvin, Chrysostom, Lightfoot in paraphrase and Ramsay read the seed as Christ; Ramsay also as the whole body of Christians, and Lightfoot guardedly joins the two senses at 3:28–29; no lean is taken.
  • SaysGalatians 3:17 says the later law does not revoke a covenant ratified by God; in 3:18 the Greek names Abraham before God, while the BSB puts God first.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Calvin, Galatians (Pringle) public domain Chrysostom, Galatians (NPNF1 13) public domain Lightfoot, Galatians public domain

Gal 3:19

exegeticalGal 3:19–22
Why then the law
  • SaysGalatians 3:19 says the law was added because of transgressions until the seed should come, ordained through angels by the hand of a mediator; 3:20 reads literally that the mediator is not of one, but God is one; 3:21 says the law is not against the promises of God; 3:22 says the Scripture shut up all things under sin so that the promise might be given to those who believe.
  • ImpliesThe law is given a purpose and a time limit, and it is not against God’s promises.
  • UncertainChrysostom (p. 28) reads the law as added to restrain transgressions; Lightfoot (p. 144), Calvin (p. 100) and Burton (p. 188) read it as added to reveal sin as transgression. Lightfoot (p. 146), Burton (p. 189) and Ramsay (p. 380) take the mediator as Moses; Chrysostom (p. 28) and Calvin (p. 102) take him as Christ. No verdict is given.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Chrysostom, Galatians (NPNF1 13) public domain Calvin, Galatians (Pringle) public domain
historicalGal 3:19
The law given through angels (3:19)
  • SaysGal 3:19: the law was added because of transgressions until the seed should come, administered through angels by the hand of a mediator; Acts 7:53 and Heb 2:2 speak of the law as ordained or spoken by angels, and Deut 33:2 of the Lord coming from Sinai with myriads of holy ones.
  • ImpliesBecause Acts 7:53 and Heb 2:2 also speak of the law as given through angels, Gal 3:19 states what other Scripture states.
  • UncertainWhether Deut 33:2 lies behind the angels of Gal 3:19, and what part the angels had at Sinai, are open; the background does not fix the meaning.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Ramsay, Galatians public domain
languageGal 3:19; Gal 3:20
Added because of transgressions, and the mediator (3:19–20)
  • SaysGalatians 3:19 says the law was added because of transgressions until the seed should come, ordained through angels by the hand of a mediator.
  • SaysGalatians 3:20 reads literally the mediator is not of one, but God is one; the BSB interprets the clause.
  • ImpliesThe law is given a purpose and a time limit.
  • UncertainThe sense of because of transgressions, who the mediator is, and how 3:20 argues are not settled by the grammar; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Abbott-Smith public domain

Gal 3:22

languageGal 3:22; Gal 3:23; Gal 3:24; Gal 3:25
Confined, and the guardian (3:22–25)
  • SaysGalatians 3:22 says the Scripture shut up all things under sin so that the promise ek pisteos Iesou Christou might be given to those who believe; as grammar the genitive admits more than one reading, and the BSB renders faith in.
  • UncertainBurton takes the genitive as objective and Wesley glosses faith in him; no lean is taken.
  • SaysGalatians 3:23–24 says we were guarded under the law and the law became our paidagogos eis Christon; to lead us is supplied by the BSB.
  • UncertainLightfoot reads eis Christon of time, guardedly with Ramsay; Calvin, and Burton while granting a temporal sense, read it of leading to Christ; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Lightfoot, Galatians public domain Ramsay, Galatians public domain Calvin, Galatians (Pringle) public domain

Gal 3:23

exegeticalGal 3:23–25
Under a guardian until Christ
  • SaysGalatians 3:23–25 says that before faith came we were guarded under the law; the law became our guardian unto Christ, that we might be justified by faith; now that faith has come we are no longer under a guardian. “To lead us” in the BSB is supplied.
  • ImpliesBecause believers are no longer under a guardian now that faith has come, the law’s guardian role is no longer over those who believe.
  • UncertainHow εἰς Χριστόν is to be read, of time or of leading to Christ, is set out in the language note; no verdict is given here.
✓ Approved BSB public domain SBLGNT CC BY 4.0

Gal 3:24

historicalGal 3:24–25
The paidagogos (3:24–25)
  • SaysGal 3:23–25: before faith came we were held in custody under the law; the law became our guardian (paidagogos) unto Christ, that we might be justified by faith; now that faith has come we are no longer under a guardian.
  • ImpliesBecause the guardian is named alongside custody under the law and believers are no longer under a guardian now that faith has come, the text presents the law’s guardian role as no longer over those who believe.
  • UncertainHow far Paul’s image draws on the household guardian’s duties described by later writers is open; the background does not fix the meaning.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Lightfoot, Galatians public domain Chrysostom, Galatians (NPNF1 13) public domain

Gal 3:26

exegeticalGal 3:26–29
Sons, heirs and one in Christ
  • SaysGalatians 3:26–29 says you are all sons of God through faith in Christ Jesus; those baptized into Christ have put on Christ; there is no Jew nor Greek, slave nor free, male and female, for all are one in Christ Jesus; those who belong to Christ are Abraham’s seed and heirs according to the promise.
  • ImpliesAll who are in Christ through faith are sons of God, Abraham’s seed and heirs.
  • UncertainBurton (p. 203) and Calvin (p. 111) take baptism into Christ as water baptism; how ἐν Χριστῷ Ἰησοῦ in 3:26 is construed is set out in the language note; no verdict is given.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Burton, Galatians (ICC) public domain Calvin, Galatians (Pringle) public domain
languageGal 3:26; Gal 3:27; Gal 3:28; Gal 3:29
Clothed with Christ, and one in Christ (3:26–29)
  • SaysGalatians 3:26 says you are all sons of God through faith in Christ Jesus; as grammar en Christo Iesou can go with the faith or with sons of God, and the BSB takes it with faith.
  • UncertainBurton and Lightfoot take en Christo Iesou with sons of God; no lean is taken.
  • SaysGalatians 3:27–29 says the baptized have put on Christ, there is no Jew nor Greek, slave nor free, male and female, all are one in Christ Jesus, and if Christ’s, Abraham’s seed and heirs.
  • ImpliesAll in Christ through faith are sons of God, Abraham’s seed and heirs.
  • UncertainWhat baptism into Christ denotes is not defined; no lean is taken.
✓ Approved BSB public domain SBLGNT CC BY 4.0 Burton, Galatians (ICC) public domain Lightfoot, Galatians public domain Abbott-Smith public domain
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