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R.C.H. Lenski · Citado em PreceptAustin
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Lenski says Paul "pours out question upon question. He wants no answer for himself, he needs none; the Galatians need them for themselves. It is high time they did a little plain Christian thinking." And Christian conviction! Ridderbos adds that their answer to this question "is in principle determinative of the issue between them and him. Their own witness must convince them of their error." (NICNT - Galatians - 1953) Want (2309)(thelo see thelema; synonyms boule and boulomai) is a very common NT verb (208x) which primarily refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish (in Jn 15:7 in context of prayer). Find out (learn) (3129) (manthano related to noun mathetes = disciple, literally a learner! The shut mind is the end of discipleship!) has the basic meaning of directing one’s mind to something and producing an external effect. The NET translation is probably a more accurate rendering of the Greek word manthano, the passage reading "The only thing I want to learn from you is this." (HCSB, NIV, NRS also translate it "learn"). Bartlett - This query ushers in a series of questions skillfully designed, by the honest answers evoked, to build up an indisputable argument from Christian experience in support of the thesis that men are justified by faith alone. The question immediately before us in verse 2 points to the manner in which the Galatian believers had become children of GOD through the miracle of the new birth and the reception of the Holy Spirit. "If any man have not the Spirit of Christ, he is none of his" (Romans 8:9+). If, then, regeneration was wrought in their hearts through the mighty work of GOD in response to their simple faith in JESUS as Savior, how can there possibly be any place for works, either alone or in addition to faith, so far as the obtaining of salvation is concerned? (Galatians 3:1-22 - Doctrinal Exposition) Gerald L. Borchert - In typical diatribe fashion, this statement opens the way to a question with an answer that Paul knows will be obvious to his readers....the experience of the Spirit was, for the early Christians, proof positive that they were regenerated people of God (see Gal 4:6+; Acts 10:45+; Ro 5:5+). (Cornerstone Biblical Commentary – Volume 14: Romans and Galatians) Did you receive the Spirit by the works of the Law or by hearing with faith?: This is the first of four rhetorical questions in Gal 3:2-5 (Not counting the rhetorical question in Gal 3:1 "Who has bewitched you?"). Works of the Law refers to obedience to the Mosaic Law. He is basically asking them how were they saved - by works or by faith? How did your Christian life begin? As he explains in Ro 8:9+ if one does not have the Spirit, he is not saved and so he focuses on the Spirit. Notice that he assumes they do in fact possess the Spirit and thus he is not questioning whether or not they are saved. He assumes they are saved. And the answer to his question is simple and straightforward. How did you receive the Spirit? (As an aside notice it is not something they EARNED but Someone they RECEIVED, as one would a gift). Did you have to work for the Spirit of God to take up residence in your body, His temple (1 Cor 3:16, 1 Cor 6:19+)? "Of course not" would be the expected response. Or did He come in when you put your faith in Christ? "Yes, of course" would be the expected response. And so Paul is challenging them to remember how they were saved, and the answer they would have or should have given is by hearing the Gospel Paul had preached and accepting it with faith. And when did they receive the Spirit? The moment they placed their trust in Jesus and His death, burial and resurrection on their behalf. Stated another way the Holy Spirit came to indwell them only after they believed the message they heard about Christ, and independent of performing any works of the Law. In sum Paul has presented works of the law and the hearing with faith in the gospel of Christ (cf Gal 2:16+) which are two diametrically opposed ways of salvation, and only faith in the Gospel leads to true salvation. As polar opposites faith in the Gospel and works of the Law cannot tolerate each other. It must be one or the other, and not a combination of both. These two ways are like oil and water and they do not mix! The Law says "Do this." The Gospel says "Christ has done it all." John Stott adds that "The law requires works of human achievement; the gospel requires faith in Christ’s achievement. The law makes demands and bids us obey; the gospel brings promises and bids us believe. So the law and the gospel are contrary to one another. They are not two aspects of the same thing, or interpretations of the same Christianity. At least in the sphere of justification, as Luther says, ‘the establishing of the law is the abolishing of the Gospel’." Notice that Galatians 3:2 connects with Galatians 3:5 which says " So then, does He who provides you with the Spirit and works miracles among you, do it by the works of the Law, or by hearing with faith?" Clearly the miracles Paul describes are occurring among them because of the presence and power of the Holy Spirit, further evidence of course that they are genuinely saved.
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Lenski observes that "First we have a question as to how the Galatians began (Gal 3:2), next a question as to how they propose to finish (Gal 3:3), now a question as to what lies between. (Interpretation of St.Paul's Epistle to the Galatians) Did you suffer so many things in vain--if indeed it was in vain? - Amplified = "Have you suffered so many things and experienced so much all for nothing (to no purpose)—if it really is to no purpose and in vain?" NLT "Have you experienced so much for nothing? Surely it was not in vain, was it?" This is Paul's third question which refers to the experience of the new converts. There is debate whether the word "suffer" should not better be rendered "experiences." The former sense obviously means they were persecuted, while the latter could refer to the spiritual blessings they experienced. Commentaries are divided. Acts records no episodes of Christian converts being persecuted, but Luke does quote Paul in Acts 14:21-22+ alluding to persecution (tribulations) of believers... "After they (Paul and Barnabas) had preached the gospel to that city and had made many disciples, they returned to Lystra and to Iconium and to Antioch, strengthening the souls of the disciples, encouraging them to continue in the faith, and saying, “Through many tribulations (thlipsis) we must enter the kingdom of God.”
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Lenski adds "Do they now intend to say that all of that suffering was in vain, a great mistake, all to no purpose? But he himself adds that he can scarcely believe that they now think so...."If, indeed, in vain" already expresses the doubt about its all being in vain and καί increases this: Paul will not even think of it until he must. He will think only that the Galatians will answer: "No, no; it was and is not in vain!" (Ibid)
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Lenski says "From the incontestable fact laid down by the Scriptural ἐπίστευσε, “he believed,” (in Gal 3:6) Paul at once draws an equally incontestable conclusion with the illative ἄρα. ( = therefore)." (Interpretation of St.Paul's Epistle to the Galatians)
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Lenski has an interesting thought asking "how can Paul say that the Scripture proclaimed to Abraham when the Scripture was not written until long after Abraham's time? Here the identification of the Scripture with God is still stronger than it was in the participle. But the real point to be noted is that what God spoke directly and in person to Abraham, that is what all nations were to read as good news, the same good news that it was to Abraham. Abraham did not receive it in the form of writing, he received the substance without which there would never have been inspired writing. Abraham heard it πρό, "in advance" of the time when the Gentiles were to be so blessed." (Interpretation of St.Paul's Epistle to the Galatians) Would justify (1344)(dikaioo) means that the Gentile believers, those who are in Christ by grace through faith, would be declared righteous, and treated as righteous (positional righteousness is perfect because it is Christ) by God. The present tense could be paraphrased "forseeing that God is justifying the Gentiles." Dikaioo is in the present tense that indicates this would continually be God's way of justifying the Gentiles. In a very real sense Paul saw fulfillment of this prophecy in the conversion of the Gentiles in Galatia! Paul's uses of dikaioo in Galatians - 8x in 6v - Gal. 2:16+ (3x); Gal. 2:17; Gal. 3:8; Gal. 3:11; Gal. 3:24; Gal. 5:4+. Martin Luther wrote that "“The faith of the fathers was directed at the Christ who was to come, while ours rests in the Christ who has come.” By faith - Literally "out of faith" which means as a result of faith. Faith (4102) see preceding discussion on pistis. Pistis is used 22x in 20v (note frequency in Galatians 3) Gal. 1:23; Gal. 2:16; Gal. 2:20; Gal. 3:2; Gal. 3:5; Gal. 3:7; Gal. 3:8; Gal. 3:9; Gal. 3:11; Gal. 3:12; Gal. 3:14; Gal. 3:22; Gal. 3:23; Gal. 3:24; Gal. 3:25; Gal. 3:26; Gal. 5:5; Gal. 5:6; Gal. 5:22; Gal. 6:10 Bruce Barton on by faith or belief - THE TRUST COMPANY - As used in contemporary language, "belief" takes on two distinct meanings. On the one hand, people use the term merely to denote recognition or to admit existence. Phrases such as "I believe in UFOs"; "I believe in God"; and "I believe in doing the right thing" employ the term believe for little more than to concede the possible reality of the object, being, or action described. The speaker may actually harbor quite a negative personal attitude toward what is described. "I believe in God" may well be followed by the sentiment "and I want to have nothing to do with him," or "I believe in God—why can't he be satisfied with that?" Such would be the perspective of those whom James describes in James 2:19. Intellectual assent requires no submission, trust, or obedience. On the other hand, the belief response required by the gospel means active trust or commitment. We must not merely believe about Christ, but we must personally rely on him. Christian belief involves a total personal response to what Jesus has done for us. We begin a lifelong process of commitment to Christ. Those who come to Christ in this way parallel the response of Abraham, who trusted implicitly in what God had revealed about himself. As in Abraham's belief and our own, no law, circumcision, or any other act of symbolism or personal devotion and no personal merit can make us acceptable to God. We can only trust in God's boundless grace. (Life Application Bible Commentary – Galatians) Faith is not believing in spite of evidence—that’s superstition— but obeying in spite of circumstances and consequences. PROCLAMATION OF THE GOSPEL IN THE OLD TESTAMENT Preached the Gospel beforehand to Abraham (“announced good news beforehand”) [cf Heb 4:2+, Heb 4:6+]: This verse contains Paul’s answer to the false assumption (or outright lie) of the Judaizers that inasmuch as it is in Abraham that all the nations were to be blessed, they would have to receive the rite of circumcision (cf Acts 15:1+):. That was not the truth of the Scripture! The good news was announced to Abraham that some day the Messiah would come from his (Abraham's) seed (or lineage) (Gal 3:16) and that the Gentiles ("all the nations") could be saved by faith in what they knew and understood of the Messiah. As Jesus said (to the Jews) "Your father (speaking of ethnicity) Abraham rejoiced to see My day, and he saw it and was glad.” (Jn 8:56).
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Lenski writes that Abraham "heard it as good news. We are told by some interpreters that this was not "the gospel," and that our versions should not translate thus. That is an incorrect contention; it is the very sum and substance of the gospel. On this statement made to Abraham rested Abraham's faith, the faith by which he was declared righteous, the faith that was reckoned to him for righteousness. That is the same gospel we have today, save that now the promise has become fulfillment." (Interpretation of St.Paul's Epistle to the Galatians) Preached the Gospel beforehand (only NT use)(4283) (proeuaggelizomai from pro = before + euaggelizo/euangelizo = preach the Gospel) means to bring good news ahead of time, to proclaim the gospel before, to spread good news in advance of it actually coming to pass. Found only in Gal 3:8 (no uses in Septuagint). The aorist tense indicates that a point in time in the past God preached the Gospel, the Good News about Jesus Christ, to Abraham and the middle voice signifies "He (God) Himself preached it" which is fascinating! How much did God tell Abraham about Jesus? We simply do not know. What we know for certain is that God told him "ALL THE NATIONS WILL BE BLESSED IN YOU" and that was sufficient to convey the sense of good news to sinners who otherwise would spend eternity separated from their Creator! Gilbrant adds that "Proeuangelizomai, a rare verb in Greek literature, means “to announce glad tidings before it comes to pass.” It does not occur in the Septuagint, Josephus, or the Apostolic Fathers, but it does occur twice in the writings of Philo. For example, the fluttering of the wings of a fledgling is a “welcome promise” of the bird’s ability to fly (On the Change of Names 158). Philo also used it in reference to God’s creation week when the darkness anticipated the coming of the sun (On the Creation of the World 34)." (Complete Biblical Library Greek-English Dictionary) It is interesting that Genesis 3:15+ is often referred to as the protevangelium which Derek Kidner describes as "the first glimmer of the Gospel." Several of the early Church fathers, such as Justin Martyr (160 AD) and Irenaeus (180 AD) regarded Genesis 3:15 "as the Protoevangelium, the first Messianic prophecy in the Old Testament." Paul quotes from the OT to emphasize that the blessing promised to Abraham was given by God to all the nations, to Gentiles ("nations") and not just the Jews. In fact there was not even a nation of Israel when God gave this blessing to Abraham! Not only that, as alluded to above, there was no Mosaic Law and no works were required. Saying, "ALL THE NATIONS WILL BE BLESSED IN YOU (Gal 3:16 Ge 12:3 Ge 18:18 Ge 22:18 Ge 26:4 Ge 28:14 Ge 49:10 Ps 72:7 Isa 65:9 Rev 11:15): Paul combines 2 OT passages from the Septuagint, putting "all the nations" (panta ta ethne) in (Ge 18:18) for "all the tribes" (pasai hai phulai) in Genesis 12:3. Through the exercise of a like faith (cp faith of the Jew Peter in 2 Pe 1:1+) the Gentiles might become Abraham's spiritual children. They were born into the family of God not by submitting to circumcision of the flesh but by surrendering to "circumcision of the heart" (See Excursus). Paul is quoting from the Septuagint (Lxx), Gal 3:8 reading "eneulogethesontai en soi panta ta ethne." The following two passages are the closest to the Greek text in Galatians 3:8. Examination of these passages shows that the phrase "all the nations" from Ge 18:18 is substituted for all the families (or tribes) in Ge 12:3. Hansen comments that "This combination of texts in his quotation indicates that Paul's primary purpose is to demonstrate that Scripture witnesses to the inclusion of the Gentiles in the blessing promised to Abraham." Lxx of Ge 12:3: eneulogethesontai (3PFPI) en soi pasai ai phulai (all the tribes) tes ges (of the earth) Lxx of Ge 18:18 kai eneulogethesontai (3SFPI) en auto panta ta ethne (all the nations) tes ges (of the earth) Putting together Ge 12:3+ and Ge 17:10 the Judaizers argued, “Isn’t it obvious that if the rest of the world, that is, Gentiles, are to share in the promised blessings to Abraham, they must first take on the sign that marks God’s people, the sign of circumcision? If all the nations of the earth will be blessed in Abraham, they will have to become like Abraham and be circumcised.” The Judaizers' false assumptions are a good example of proof-texting. A proof text is a passage of scripture presented as proof for a theological doctrine, belief, or principle. Prooftexting (sometimes "proof-texting" or "proof texting") is the practice of using isolated, out-of-context quotations from a document to establish a proposition in eisegesis (introducing one's own presuppositions, agendas, or biases). ALL NATIONS BLESSED IN ABRAHAM Spurgeon on in you - That is, “In you, because you are the father of believers. You are a sort of head and prototype of men who believe in me. So, ‘In you all the nations will be blessed.’ And in your seed, too, as you will be the father of the Christ, all nations will be blessed.” W E Vine explains that "When this declaration of the purpose of God to bless mankind was first made in the form of a promise to Abraham the human race had but recently begun to be divided into separate groups, tribal and national, and the nation Israel had as yet no existence. The developments among men described in Genesis 11:1-9 were part of the purpose of God, see Deuteronomy 32:8; along these lines He had designed that the world should be prepared for the coming of His Son, and for its own salvation. To Abraham God imparted a knowledge of His purpose, and, indeed, of the Agent (MESSIAH) in its accomplishment (John 8:56). When, at length, the nation Israel was brought into being, it became possible for Him to reveal His mind to them with increasing definiteness. To Israel were the promises given, and to them were committed “the oracles of God,” in which the promises were enshrined, (Ro 3:2+, Heb 5:12+). But that “all nations,” and not Israel only, were in the mind of God for salvation is plain from each section of the Scriptures, the Law, the Prophets, and the Psalms, as Paul shows in the epistle to the Romans (See passages below from Romans)." (Collected Writings) Romans 9:25-27+ As He says also in Hosea, “I WILL CALL THOSE WHO WERE NOT MY PEOPLE, ‘MY PEOPLE,’ AND HER WHO WAS NOT BELOVED, ‘BELOVED.’” 26 “AND IT SHALL BE THAT IN THE PLACE WHERE IT WAS SAID TO THEM, ‘YOU ARE NOT MY PEOPLE,’ THERE THEY SHALL BE CALLED SONS OF THE LIVING GOD.” 27 Isaiah cries out concerning Israel, “THOUGH THE NUMBER OF THE SONS OF ISRAEL BE LIKE THE SAND OF THE SEA, IT IS THE REMNANT THAT WILL BE SAVED; Romans 10:18-21+ But I say, surely they have never heard, have they? Indeed they have; “THEIR VOICE HAS GONE OUT INTO ALL THE EARTH, AND THEIR WORDS TO THE ENDS OF THE WORLD.” 19 But I say, surely Israel did not know, did they? First Moses says, “I WILL MAKE YOU JEALOUS BY THAT WHICH IS NOT A NATION, BY A NATION WITHOUT UNDERSTANDING WILL I ANGER YOU.” 20 And Isaiah is very bold and says, “I WAS FOUND BY THOSE WHO DID NOT SEEK ME, I BECAME MANIFEST TO THOSE WHO DID NOT ASK FOR ME.” 21 But as for Israel He says, “ALL THE DAY LONG I HAVE STRETCHED OUT MY HANDS TO A DISOBEDIENT AND OBSTINATE PEOPLE.” Romans 15:9-12+ and for the Gentiles to glorify God for His mercy; as it is written, “THEREFORE I WILL GIVE PRAISE TO YOU AMONG THE GENTILES, AND I WILL SING TO YOUR NAME.” 10 Again he says, “REJOICE, O GENTILES, WITH HIS PEOPLE.” 11 And again, “PRAISE THE LORD ALL YOU GENTILES, AND LET ALL THE PEOPLES PRAISE HIM.” 12 Again Isaiah says, “THERE SHALL COME THE ROOT OF JESSE, AND HE WHO ARISES TO RULE OVER THE GENTILES, IN HIM SHALL THE GENTILES HOPE.” Lenski has an interesting discussion of the meaning of in you (in thee) explaining that it is used "in the sense of "in union or connection with thee." The circle drawn by the preposition has within it, first of all, Abraham himself, and as it is drawn around him by God it is drawn also around all the Gentiles. It is one and the same circle of blessing. The neuter plural subject here has the plural verb in the Greek as it may have when persons are referred to. While Abraham is the forefather of the Jews, when he received this promise he was as much a Gentile as the Gentile Galatians themselves. He was still uncircumcised, a point which Paul drives home so forcibly in Ro 4:10-12. The astonishing thing to him was not "Gentiles" but the vast number, "all the Gentiles." But "in thee" contains vastly more. This means Isaac over against Ishmael. This does not imply that Ishmael could not share in the blessing but that Isaac would be the progenitor of the Messiah, and that the line would continue through Jacob (not Esau), Judah, David, etc. "In thee" speaks of the Messiah, of the Messianic blessing. This world-wide blessing in the Seed of Abraham (v. 16), in Christ, was put in the form of promise for Abraham, for him to believe it." (Interpretation of St.Paul's Epistle to the Galatians) Blessed in you - How? This refers to spiritual blessings not material blessings. Justification by faith and the gift of the Spirit (Gal 3:2, 5, 14) would certainly be the chief of these blessings the Gentiles would receive. How sad we tend to focus on material blessings which are fleeting and pale in comparison to the spiritual blessings which are eternal and priceless! Lord, stamp eternity on our eyes, in Jesus' Name. Amen. Spurgeon answers "Just as Abraham was blessed, so are the nations to be blessed, that is, by faith. By faith, they become his spiritual seed; by faith, they enter into his covenant; by faith, they receive the blessings of grace." Will be blessed in (1757)(eneulogeo from en = in + eulogeo = to bless) means to bless in or through someone. This verb is used in Acts 3:25 but not in most accurate texts so that Gal 3:8 is the only definite NT use. There are seven uses of eneulogeo in the Septuagint (Lxx) - Ge 12:3; Ge 18:18; Ge 22:18; Ge 26:4; Ge 28:14; 1 Sa 2:29; Ps 10:3; Acts 3:25; Gal. 3:8. Will be blessed is future tense (the passage in the OT is viewed as a prophecy) and the passive voice (the blessing comes from an external source, God which is the so-called "divine passive"). Blessing is again mentioned in Galatians 3:9, but there the future tense is changed to the present tense (continually blessed) but still in the passive voice, the "divine passive." The related word eulogia is used in Gal 3:14+ "in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we would receive the promise of the Spirit through faith." In C.I. Scofield's study notes he makes a statement that by itself might leave one with the impression that OT saints were saved by keeping the law. Here is his note on Luke 2:25 The righteous or just man is so called because he is right with God; and he is right with God BECAUSE he has observed "all the Lord's commandments and regulations blamelessly" (Luke 1:6; cp. Ro 10:5; Phil 3:6). (Ed comment - That statement is very misleading and might suggest salvation in the OT is works based. The following context helps clarify and this is why he IS RIGHT WITH GOD, NOT BECAUSE he observed all the commandments, etc. In Luke 1:6 they were "right" because of justification by faith and thus they were able to walk blamelessly. Their blameless walking did not make them righteous!). The O.T. righteous man was not sinless (Eccl 7:20) but one who, for his sins, trusted the coming Messiah and offered in faith the required sacrifice (e.g. Lev 4:27-35). Scofield’s best-known student was Lewis Sperry Chafer, co-founder of Dallas Theological Seminary. Chafer, a prolific author, wrote dispensationalism’s first unabridged systematic theology. Chafer’s system became the standard for several generations of dispensationalists trained at Dallas. Yet Chafer wrote a misleading editorial entitled "Justification" in the April, 1946 (Volume 103) issue of Bibliotheca Sacra which is quoted in part: "A distinction must be observed between JUST men of the Old Testament and the JUSTIFIED according to the New Testament. According to the Old Testament, men were JUST because they were true and faithful in keeping the Mosaic law. Micah defines such a life after this manner: "He hath shewed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" (Micah 6:8). Men were therefore just because of their own works for God, whereas New Testament justification is God's work for man in answer to faith (Ro 5:1)" Can you see how this statement by one of evangelicalism's leading voices in the first half of the 20th century might lead to some confustion and suggest God saved men in the OT by a different mode than He saved men in the NT? In fairness to Dr. Chafer I do not believe from the remainder of this editorial or his other writings that he really believed a man was truly justified except by faith apart from works for he goes on to say "JUSTIFICATION is the declaration by God respecting the Christian that he has been made forever right and acceptable to God….A RIGHTEOUSNESS from God is received and possessed on a FAITH principle in answer to FAITH in Christ Jesus, and it reaches unto and comes down upon all who BELIEVE. "Being justified freely"-NOT HOPING TO BE JUSTIFIED BY REASON OF A GOOD MANNER OF LIFE." My intent is not to be critical of Dr. Chafer but simply to illustrate how such a statement as quoted could possibly be misinterpreted, especially if it were lifted out of context. Galatians 3:9 So then those who are of faith are blessed with Abraham, the believer. Greek - hoste oi ek pisteos eulogountai (3PPMI) sun to pisto Abraam Amplified: So then, those who are people of faith are blessed and made happy and favored by God [as partners in fellowship] with the believing and trusting Abraham. Barclay So, then, it is those who make that same venture of faith who are blessed along with Abraham, the man of faith. Phillips All men of faith share the blessing of Abraham who "believed God". Wuest So that those who are believing ones are being blessed in company with believing Abraham. (Eerdmans Publishing) NET Galatians 3:9 So then those who believe are blessed along with Abraham the believer. GNT Galatians 3:9 ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. NLT Galatians 3:9 So all who put their faith in Christ share the same blessing Abraham received because of his faith. KJV Galatians 3:9 So then they which be of faith are blessed with faithful Abraham. ESV Galatians 3:9 So then, those who are of faith are blessed along with Abraham, the man of faith. ASV Galatians 3:9 So then they that are of faith are blessed with the faithful Abraham. CSB Galatians 3:9 So those who have faith are blessed with Abraham, who had faith. NIV Galatians 3:9 So those who have faith are blessed along with Abraham, the man of faith. NKJ Galatians 3:9 So then those who are of faith are blessed with believing Abraham. NRS Galatians 3:9 For this reason, those who believe are blessed with Abraham who believed. YLT Galatians 3:9 'Blessed in thee shall be all the nations;' so that those of faith are blessed with the faithful Abraham, NAB Galatians 3:9 Consequently, those who have faith are blessed along with Abraham who had faith. NJB Galatians 3:9 So it is people of faith who receive the same blessing as Abraham, the man of faith. GWN Galatians 3:9 So people who believe are blessed together with Abraham, the man of faith. BBE Galatians 3:9 So then those who are of faith have a part in the blessing of Abraham who was full of faith. Ga 3:7,8,14,29 4:28 Ro 4:11,16,24 Galatians 3:6-14 Blessed or Cursed? - John MacArthur Galatians 3:6-14 Salvation Is by Faith Alone - John MacArthur Galatians 3:6-9 Abraham's True Children - Phil Newton Galatians Commentary - Verse by Verse - Kenneth Wuest Galatians 3 Resources - Multiple sermons, commentaries, etc ABRAHAM THE BELIEVER So then - Paul is drawing a conclusion. See discussion of the value of learning pause and ponder by interrogating with the 5W/H questions the terms of conclusion such as therefore, consequently, so then. "The conclusion is drawn, therefore, that Gentiles obtain righteousness as a consequence of trusting God for it, not by observing Jewish practices." (Kent) Donald Campbell explains the so then - The apostle concluded this phase of his argument by stating that though provision was made for “all nations” (Gal 3:8), only those who have faith receive the blessing of justification. Thus Paul drew a distinction between God’s provision and human appropriation. (See The Bible Knowledge Commentary)
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Lenski explains the for - “For” makes still clearer the fact that the law, which came into being hundreds of years later than the testament, does not alter its confirmation, does not put its promise out of effect. If the inheritance is based on law, it is no longer based on a promise - It is as if Paul is saying "you can't have it both ways," a "law way" and a "promise way!" If you cling to one you will exclude the other. Amplified has "For if the inheritance [of the promise depends on observing] the Law [as these false teachers would like you to believe], it no longer [depends] on the promise." NLT = "For if the inheritance could be received by keeping the law, then it would not be the result of accepting God's promise." Note the word inheritance which is something one is given, not something one works for. The point is that there is no room for compromise between law (works) and promise (grace), for the two are mutually exclusive, always antagonistic! Homer Kent - The promise was repeated to Isaac and Jacob, and no conditions were imposed. Because the patriarchs believed God’s promise, with no strings attached, they had been declared righteous. For anyone to insist that now one must place himself under the law in order to inherit the provisions of the promise to Abraham was to place that inheritance on an entirely different basis. It would be “no longer based on a promise.” Jack Arnold - Paul makes it clear that if salvation is in any way of law-works then it nullifies the promise made to Abraham. Law, when added to promise, destroys salvation by grace through faith in Christ. Salvation must rest either on promise or on law, for it is impossible to mix the two. (Sermon) Vine explains "Once allow that the ground of the inheritance is law and the obedience that law demands, then that inheritance cannot be obtained by anyone merely on the ground that it was promised as a gift."
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Lenski - Facts are invincible. He sets down the cold fact: "but to Abraham God has graciously granted it by means of promise," i. e., by means of promise alone without law or works of law of any kind. He uses the perfect tense "has granted it," so that after it was thus granted it stands. Here is the staggering fact that stands forth as plain as day. Paul lets it confront the Judaizers and the Galatians who are inclined to follow them. Abraham had the inheritance of the confirmed testament by faith in the testamentary promise alone without any law or works of law, and these Judaizers are now telling the Galatians that they can have it only by obeying the Mosaic law that was given hundreds of years later. This is not even modification, it is utter cancellation of God's testament. Granted (5483)(charizomai from charis = grace, undeserved merit or favor) has the basic meaning of to give, to grant as a favor or to give gratuitously, generously, graciously and in kindness. It means to bestow as a gift out of grace. Granted is in the perfect tense indicating God gave it to Abraham as a free gift at a specific time in the past (the moment he believed) and that the "grant" was still in effect, still valid and permanent (which underscores the truth of eternal security - it is permanent!) John