Galatians 3:1
Verse
Context
Sermons
Derek Prince
Aaron Hurst
Leonard Ravenhill
Chuck Smith
Ron Bailey
Carter Conlon
Miki HardySummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
O foolish Galatians - O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated - they are led blindly and unresistingly on to their own destruction. That ye should not obey the truth - This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, "It should certainly be expunged." There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth. Among you? - Εν ὑμιν is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out."
John Gill Bible Commentary
O foolish Galatians,.... Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretians for their lying, &c. nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense; but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage. Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to Mat 5:22 but in like manner as Christ said to his disciples, "O fools, and slow of heart to believe", &c. Luk 24:25. So the apostle here, as pitying the Galatians, grieved for them, and as one surprised and astonished that ever people of such light, that had had the Gospel so clearly preached to them, should ever give into such a notion. Who hath bewitched you? some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way; which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries, but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light, had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ. Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, Sa1 15:22 may be applied to the present case, "to obey" the truth "is better than sacrifice", than all the rituals of the ceremonial law: "and to hearken" to the Gospel of Christ, "than the fat of rams", or any of the legal institutions; "for rebellion" against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, "is as the sin of witchcraft". The Greek word, signifies "to envy", and hence, "to bewitch"; because the mischief, by witchcrafts, generally proceeds from envy; and so the Syriac version, which the Arabic follows, renders it, , "who hath envied you", which suggests this sense, that the false apostles envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this. That ye should not obey the truth. This clause is left out in the Alexandrian copy, and in some others, and in the Syriac version. By "the truth" is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers. Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians. The aggravations of which follow in this, and in some subsequent verses, before whose eyes Jesus Christ hath been evidently set forth; meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree, that he seemed to be as it were, as the apostle adds, crucified among you: for this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye. Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
Matthew Henry Bible Commentary
The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacrifices and purifications to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault. He reproves them, and the reproof is very close and warm: he calls them foolish Galatians, Gal 3:1. Though as Christians they were Wisdom's children, yet as corrupt Christians they were foolish children. Yea, he asks, Who hath bewitched you? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared was that they did not obey the truth; that is, they did not adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians. 1. Jesus Christ had been evidently set forth as crucified among them; that is, they had had the doctrine of the cross preached to them, and the sacrament of the Lord's supper administered among them, in both which Christ crucified had been set before them. Now, it was the greatest madness that could be for those who had acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians should shame us out of the folly of apostasy and backsliding. 2. He appeals to the experiences they had had of the working of the Spirit upon their souls (Gal 3:2); he puts them in mind that, upon their becoming Christians, they had received the Spirit, that many of them at least had been made partakers not only of the sanctifying influences, but of the miraculous gifts, of the Holy Spirit, which were eminent proofs of the truth of the Christian religion and the several doctrines of it, and especially of this, that justification is by Christ only, and not by the works of the law, which was one of the peculiar and fundamental principles of it. To convince them of the folly of their departing from this doctrine, he desires to know how they came by these gifts and graces: Was it by the works of the law, that is, the preaching of the necessity of these in order to justification? This they could not say, for that doctrine had not then been preached to them, nor had they, as Gentiles, any pretence to justification in that way. Or was it by the hearing of faith, that is, the preaching of the doctrine of faith in Christ as the only way of justification? This, if they would say the truth, they were obliged to own, and therefore must be very unreasonable if they should reject a doctrine of the good effects of which they had had such experience. Note, (1.) It is usually by the ministry of the gospel that the Spirit is communicated to persons. And, (2.) Those are very unwise who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. 3. He calls upon them to consider their past and present conduct, and thence to judge whether they were not acting very weakly and unreasonably (Gal 3:3, Gal 3:4): he tells them that they had begun in the Spirit, but now were seeking to be made perfect by the flesh; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well; but now they were turning to the law, and expected to be advanced to higher degrees of perfection by adding the observance of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment: for this, instead of being an improvement upon the gospel, was really a perversion of it; and, while they sought to be justified in this way, they were so far from being more perfect Christians that they were more in danger of becoming no Christians at all; hereby they were pulling down with one hand what they had built with the other, and undoing what they had hitherto done in Christianity. Yea, he further puts them in mind that they had not only embraced the Christian doctrine, but suffered for it too; and therefore their folly would be the more aggravated, if now they should desert it: for in this case all that they had suffered would be in vain - it would appear that they had been foolish in suffering for what they now deserted, and their sufferings would be altogether in vain, and of no advantage to them. Note, (1.) It is the folly of apostates that they lose the benefit of all they have done in religion, or suffered for it. And, (2.) It is very sad for any to live in an age of services and sufferings, of sabbaths, sermons, and sacraments, in vain; in this case former righteousness shall not be mentioned. 4. He puts them in mind that they had had ministers among them (and particularly himself) who came with a divine seal and commission; for they had ministered the Spirit to them, and wrought miracles among them: and he appeals to them whether they did it by the works of the law or by the hearing of faith, whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, was that of justification by the works of the law or by the faith of Christ; they very well knew that it was not the former, but the latter; and therefore must needs be inexcusable in forsaking a doctrine which had been so signally owned and attested, and exchanging it for one that had received no such attestations.
Tyndale Open Study Notes
3:1–5:12 Paul now defends the truth of his message—that right relationship with God comes by faith in Christ alone—and proves the fallacy of the message that Gentiles must keep the law in order to be acceptable to God. 3:1-9 Paul compares the Galatians’ spiritual experience (3:1-5) with Abraham’s (3:6-9), showing that they were made right with God in the same way, through faith and not through the law (Eph 2:8-9). 3:1 Oh, foolish Galatians! Their foolishness was both intellectual and spiritual (cp. Luke 24:25; see 1 Sam 25:1-38) as they turned away from Christ (Gal 1:6) and put faith in the law. • The Galatians were deceived by the teachers’ evil spell (cp. Gen 3:1-7)—not literal witchcraft, but enticing arguments. • For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross (literally Before your eyes Jesus Christ was publicly portrayed as crucified): Paul’s proclamation of the Good News clearly portrayed Christ’s death and explained its significance (see Rom 10:14-17).
Galatians 3:1
Faith and Belief
1O foolish Galatians! Who has bewitched you? Before your very eyes Jesus Christ was clearly portrayed as crucified.2I would like to learn just one thing from you: Did you receive the Spirit by works of the law, or by hearing with faith?
- Scripture
- Sermons
- Commentary
The Cross in My Life - Part 1
By Derek Prince3.0K28:23JER 17:5MAT 13:39GAL 1:3GAL 3:1GAL 3:10
This sermon delves into the significance of the cross in the life of a believer, emphasizing how the cross is the foundation of God's provision for every aspect of a believer's life and the basis of Christ's victory over Satan. It highlights the danger of legalism and the need to embrace the transformative work of the cross within each individual. The sermon also addresses the subtle dangers of legalism, carnality, and the curse that can result from losing sight of the cross.
By Faith
By Aaron Hurst1.9K1:15:08FaithHAB 2:4MAT 6:33ROM 1:16GAL 3:1In this sermon, the preacher emphasizes the importance of faith in the Christian life. He draws inspiration from Hebrews 11, which lists the great acts of faith performed by biblical figures. The preacher encourages the congregation to lay aside any burdens and sins that hinder their faith and to run the race of life with patience. He concludes by urging them to look to Jesus as the ultimate example of faith. The sermon highlights the need for revival and the desire for God to work in the present day as He has done in the past.
Travailing - Part 2
By Leonard Ravenhill1.8K09:20GAL 3:1
This sermon focuses on the concept of spiritual rebirth and the need for believers to return to their original quality in Christ. It highlights the dangers of backsliding, the importance of enduring in the Spirit, and the necessity of sacrificial love tied to true faith. The speaker emphasizes the journey of spiritual growth, the fellowship of Christ's suffering, and the transformative power of Christ being formed within believers.
(Through the Bible) Acts 16
By Chuck Smith1.5K50:45ACT 16:1ACT 16:5ACT 16:16GAL 3:1In this sermon, the speaker discusses the story of Paul and Silas being thrown into prison for preaching the word of God. Despite their difficult circumstances, they choose to praise and pray to God. Suddenly, there is a great earthquake that shakes the prison and opens all the doors. The prison keeper, fearing the consequences, is about to kill himself but is stopped by Paul. The speaker also highlights the importance of staying true to the teachings of the Bible and not relying on man-made programs or gimmicks in the church.
Justification by Faith
By Ron Bailey1.4K1:12:30JustificationMAT 6:33GAL 3:1TIT 1:2In this sermon, the speaker begins by acknowledging the importance of understanding the word of God and its impact on our lives. The sermon focuses on the concept of justification by faith, which is the foundation of our relationship with God. The speaker emphasizes that justification by faith is not the end of the story, but rather the beginning, as it leads us into a deeper understanding of God's plan for us. The sermon also highlights the need to apply ourselves and delve into the teachings of the Bible with greater detail and commitment.
When the Arrow Is Beyond You
By Carter Conlon88453:49GAL 3:1This sermon emphasizes the importance of surrendering to God, trusting His leading even when situations seem impossible, and returning to a life of prayer and faith. It highlights the need to follow God's direction, even when it surpasses our understanding, and to seek His strength and guidance in the midst of challenges. The message encourages listeners to trust in God's supernatural power and promises, reminding them that victory comes through faith and obedience.
A Return to the True Gospel
By Miki Hardy5561:32:16GospelMAT 13:24JHN 10:111CO 3:82CO 11:2GAL 3:1GAL 3:3In this sermon, the speaker addresses the spiritual emptiness and vacuum in the nation, where Christians are crying out for the truth. They express frustration with the current state of preaching, which focuses on material promises and inventions to keep people happy. The speaker shares a personal testimony of visiting a large church and discussing the message of Jesus Christ, emphasizing the importance of returning to God rather than expecting Him to come to us. They also reference the parable of the wheat and the tares, highlighting the presence of both good and evil in the world and the need for discernment. The sermon concludes with a warning against false servants of God who seek personal gain instead of selflessly serving the Lord and His people.
Remain True and Faithful
By Erlo Stegen0FaithfulnessPerseveranceISA 53:5MAT 24:13LUK 9:621CO 9:24GAL 3:1PHP 3:142TI 4:7HEB 12:1JAS 1:12REV 2:10Erlo Stegen emphasizes the importance of remaining true and faithful to Jesus Christ, warning against the dangers of backsliding and the allure of worldly distractions. He reflects on the Apostle Paul's astonishment at the Galatians' turn away from the truth, urging believers to persevere to the end. Through the stories of Nicholas from Basil and Count Zinzendorf, he illustrates the transformative power of recognizing Christ's sacrifice and the commitment to live for Him. Stegen cautions that rejecting God's call can lead to dire consequences, as exemplified by the tragic fate of Marilyn Monroe. Ultimately, he calls for a deep personal realization of Christ's suffering for our sins and a commitment to serve Him wholeheartedly.
What We See When the Spirit Reigns: Love
By John Piper0MAT 12:36ROM 5:1ROM 8:1ROM 12:19ROM 13:8GAL 3:1GAL 5:4HEB 11:1John Piper delves into the importance of faith, ongoing sanctification, and the empowering work of the Holy Spirit in the lives of believers. He emphasizes that justification is both an instantaneous event at the beginning of the Christian life and a future acquittal at the final judgment, dependent on a life of faith and the transforming work of the Spirit. Piper highlights that the Spirit enables believers to fulfill the just requirement of the law, which is to love one another, showcasing that a life empowered by the Spirit is characterized by love. He provides practical guidance on how to experience this life of love, emphasizing that faith is the key to plugging into the power of God and becoming a loving person.
Between Legalism and License
By Richard E. Bieber0PRO 4:23MAT 7:13MAT 11:29JHN 14:62CO 3:17GAL 3:1Richard E. Bieber preaches about the two dangerous roads that veer off from the Narrow Road of following Jesus: Legalism and License. Legalism leads to a loveless, cold, and dark path where people become trapped in a merciless prison of rules and regulations. On the other hand, License offers a false sense of freedom and leads to aimless wandering, spiritual indulgence, and isolation from the Body of Christ. Bieber emphasizes the importance of staying on the Narrow Road with Jesus, trusting Him alone, and abiding in His words to avoid being misled by false Christs and to find true rest for our souls.
Nay, in All These Things We Are More Than Conquerors
By C.H. Spurgeon0Victory in ChristOvercoming SinROM 8:37GAL 3:1C.H. Spurgeon emphasizes that true victory over sin comes not from the law but through faith in Christ. He challenges believers to bring their struggles, such as anger and covetousness, directly to Jesus, just as they came to Him for salvation. Spurgeon reminds us that our efforts, prayers, and rituals are meaningless without Christ, who empowers us to overcome our sins. He asserts that we are more than conquerors through Him who loves us, and that our strength lies in the crucifixion of our old selves at the cross. Ultimately, Spurgeon calls for a reliance on Jesus alone for true deliverance and transformation.
Bewitched by Jezebel
By Gary R. Kane0MRK 11:221CO 10:142CO 10:3GAL 3:1EPH 6:121TI 4:1JAS 4:7JAS 5:16REV 2:18Gary R. Kane delves into the overlooked subject of being bewitched by the Jezebel spirit, leading many in the church to suffer from bitter hearts, fear, and perpetual turmoil. He emphasizes how this demonic spirit rooted in pride misleads believers into seeking holiness through human effort and religious works, rather than by grace through faith in Christ. Kane explores the manifestations of this bewitching spirit, warning against the allure of false representations and the dangers of religious pride that hinder true fellowship with God.
Questions/answers on Faith
By James Blaine Chapman0GAL 3:1James Blaine Chapman emphasizes that salvation is not based on good works but solely on the blood of Jesus Christ and faith in Him. While works are not the basis of salvation, they are the evidence of our faith and obedience to God's will. Faith is the condition for salvation, but it requires repentance, consecration, and obedience to fully function in our lives. Chapman highlights the importance of trusting in God even in the most difficult times, as it strengthens our faith and prepares us to trust Him in all circumstances.
The Cross and Fruitfulness
By L.E. Maxwell0The CrossSpiritual FruitfulnessJHN 12:24ROM 8:17GAL 3:1PHP 3:8L.E. Maxwell emphasizes the profound connection between the Cross and spiritual fruitfulness, illustrating how true love and sacrifice reveal Christ to the world. Through the stories of Kohila and Mary, he demonstrates that embracing suffering and selflessness can lead others to Christ, as seen in the transformation of those around them. The sermon highlights that the way to draw souls to Jesus is through the Cross, which symbolizes sacrifice and death to self, ultimately leading to true life and fruitfulness. Maxwell calls for believers to live a life of self-oblation, understanding that only through dying to self can one truly live and bear fruit for the Kingdom. He challenges the church to move beyond superficiality and embrace the deeper call of Christ's sacrifice.
Fresh Wineskins
By Richard E. Bieber0MAT 7:24MAT 9:13LUK 5:37LUK 8:20JHN 8:312CO 4:16GAL 3:1Richard E. Bieber preaches about the importance of maintaining a fresh revival in our spiritual lives, emphasizing the need to continually be renewed by the living Word of Jesus to avoid becoming old wineskins. He contrasts the responses of Caiaphas, who rejected the Messiah, with Cleopas, who recognized and followed Jesus. Bieber warns against mixing old religious practices with the new wine of Jesus' teachings, urging believers to remain tender towards the Word, quick to repent, and obedient to God's commands.
The Outpoured Gift
By G.W. North0Spiritual WarfareThe Outpouring of the Holy SpiritGAL 3:1G.W. North emphasizes the significance of altars in the lives of the patriarchs, particularly Isaac and Jacob, as they symbolize the connection between God's promises and the outpouring of the Holy Spirit. He highlights Jacob's transformation from uncertainty to a personal relationship with God, culminating in the establishment of altars that reflect his spiritual journey and the collective identity of Israel. North draws parallels between the altars of the patriarchs and Moses' national altars, illustrating how they represent God's dwelling among His people and the call for the Church to be a source of living water. The sermon underscores the necessity of prayer and intercession for the Church to fulfill its role as a house of God, from which the Spirit flows to quench the thirst of the world. Ultimately, the message calls believers to live sacrificially and actively engage in spiritual warfare, embodying the principles of the altar in their lives.
Christ Formed Within
By T. Austin-Sparks0Formation of ChristSpiritual GrowthROM 8:14GAL 3:1GAL 4:19GAL 5:1T. Austin-Sparks emphasizes the critical importance of spiritual growth and the formation of Christ within believers, as expressed in Galatians 4:19. He highlights the constant opposition to this divine purpose, illustrating how every movement towards spiritual maturity is met with resistance, often manifesting through prejudice and false teachings, such as those from the Judaisers. Sparks urges believers to recognize the significance of fully apprehending Christ, moving beyond mere belief to a deep, settled understanding of His meaning in their lives. He stresses that true spiritual maturity comes from the inward work of the Holy Spirit, which liberates believers from external religious practices and leads them to a genuine relationship with God. The sermon calls for a commitment to allow Christ to take shape within, ensuring that believers are grounded and not easily swayed by false doctrines.
The Eye of Faith
By A.W. Pink0Spiritual PerceptionFaithJOB 42:5PSA 25:15PRO 4:18JHN 8:56ACT 26:18GAL 3:1HEB 11:27A.W. Pink explores the concept of faith as the 'eye' that perceives the reality of God, as illustrated by Job's declaration of seeing God after overcoming self-righteousness. He emphasizes that faith, like the eye, is passive, directing, quick, capacious, assuring, impressing, wondrous, and tender, allowing believers to perceive spiritual truths and navigate their lives. Pink draws parallels between the physical eye and faith, highlighting how faith enables Christians to see beyond the material world and grasp the eternal promises of God. He encourages believers to cultivate their faith, which grows deeper and clearer over time, leading to a transformative relationship with Christ.
The Representative Man
By G.W. North0The Role of the Holy SpiritJesus as Our ExampleISA 53:7MAT 5:14LUK 1:26LUK 2:40LUK 3:1LUK 4:18JHN 14:12ROM 8:30GAL 3:1PHP 2:15G.W. North emphasizes the concept of Jesus Christ as the Representative Man, illustrating how He serves as both the eternal Son of God and the ultimate example for humanity. He highlights that while salvation comes solely through faith in Christ's sacrifice, believers are called to emulate His life, which was marked by total dependence on the Holy Spirit. North explores the significance of Jesus' birth, growth, and ministry, underscoring the necessity of being filled and led by the Spirit to fulfill God's purpose. He encourages believers to recognize their identity as children of God and to grow in wisdom and grace, following the example set by Jesus. Ultimately, the sermon calls for a deeper understanding of the Holy Spirit's role in empowering believers to live out their faith effectively.
The Holy Spirit and the Cross
By Andrew Murray0The CrossThe Holy SpiritGAL 3:1Andrew Murray emphasizes the inseparable relationship between the Holy Spirit and the cross, illustrating how both were central to Christ's mission and the disciples' ministry. He explains that the Holy Spirit leads believers to the cross, enabling them to experience the fullness of God's power and grace. Murray highlights that true spiritual life requires a willingness to embrace the cross, which demands the death of the flesh and the world. He encourages believers to seek the Holy Spirit's guidance in understanding the significance of the cross and to cultivate a deeper relationship with God through prayer and surrender. Ultimately, the message is one of hope, urging the faithful to allow the Spirit to transform their lives through the power of the cross.
The Unveiling of Jesus Christ in the Heart
By T. Austin-Sparks0Revelation of ChristSpiritual LibertyGAL 3:1T. Austin-Sparks emphasizes the transformative power of a personal revelation of Jesus Christ, as experienced by Paul, who moved from Judaism to a life of liberty in Christ. This revelation not only liberated Paul from the constraints of religious law but also deepened his understanding of Jesus as the fulfillment of all spiritual values. Sparks warns against using grace as a cover for sinful desires, urging believers to embrace the true liberty found in Christ, which leads to spiritual growth and maturity. He highlights the necessity of continuous unveiling of Christ in the heart for true emancipation and warns against falling prey to distractions that sidetrack believers from God's purpose. Ultimately, the message is that Christ must become everything in our lives, guiding our actions and decisions through His Spirit.
God Is Working Toward His Purpose
By Phil Beach Jr.0GEN 3:6GAL 3:1EPH 1:4HEB 1:21JN 3:2REV 4:10Phil Beach Jr. preaches about the danger of departing from the gospel of grace to a gospel of man-centeredness, emphasizing the need to understand God's ultimate intention in His salvation plan. He delves into the fall of Lucifer, the sin of Adam and Eve, and the redemption through Jesus Christ, highlighting the original purpose of mankind to be conformed to the image of God's Son. The sermon stresses the importance of embracing Christ, living in moral purity, and sharing in the full inheritance God has given to His Son in the age to come.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
O foolish Galatians - O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated - they are led blindly and unresistingly on to their own destruction. That ye should not obey the truth - This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, "It should certainly be expunged." There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth. Among you? - Εν ὑμιν is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out."
John Gill Bible Commentary
O foolish Galatians,.... Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretians for their lying, &c. nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense; but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage. Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to Mat 5:22 but in like manner as Christ said to his disciples, "O fools, and slow of heart to believe", &c. Luk 24:25. So the apostle here, as pitying the Galatians, grieved for them, and as one surprised and astonished that ever people of such light, that had had the Gospel so clearly preached to them, should ever give into such a notion. Who hath bewitched you? some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way; which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries, but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light, had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ. Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, Sa1 15:22 may be applied to the present case, "to obey" the truth "is better than sacrifice", than all the rituals of the ceremonial law: "and to hearken" to the Gospel of Christ, "than the fat of rams", or any of the legal institutions; "for rebellion" against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, "is as the sin of witchcraft". The Greek word, signifies "to envy", and hence, "to bewitch"; because the mischief, by witchcrafts, generally proceeds from envy; and so the Syriac version, which the Arabic follows, renders it, , "who hath envied you", which suggests this sense, that the false apostles envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this. That ye should not obey the truth. This clause is left out in the Alexandrian copy, and in some others, and in the Syriac version. By "the truth" is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers. Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians. The aggravations of which follow in this, and in some subsequent verses, before whose eyes Jesus Christ hath been evidently set forth; meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree, that he seemed to be as it were, as the apostle adds, crucified among you: for this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye. Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
Matthew Henry Bible Commentary
The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacrifices and purifications to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault. He reproves them, and the reproof is very close and warm: he calls them foolish Galatians, Gal 3:1. Though as Christians they were Wisdom's children, yet as corrupt Christians they were foolish children. Yea, he asks, Who hath bewitched you? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared was that they did not obey the truth; that is, they did not adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians. 1. Jesus Christ had been evidently set forth as crucified among them; that is, they had had the doctrine of the cross preached to them, and the sacrament of the Lord's supper administered among them, in both which Christ crucified had been set before them. Now, it was the greatest madness that could be for those who had acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians should shame us out of the folly of apostasy and backsliding. 2. He appeals to the experiences they had had of the working of the Spirit upon their souls (Gal 3:2); he puts them in mind that, upon their becoming Christians, they had received the Spirit, that many of them at least had been made partakers not only of the sanctifying influences, but of the miraculous gifts, of the Holy Spirit, which were eminent proofs of the truth of the Christian religion and the several doctrines of it, and especially of this, that justification is by Christ only, and not by the works of the law, which was one of the peculiar and fundamental principles of it. To convince them of the folly of their departing from this doctrine, he desires to know how they came by these gifts and graces: Was it by the works of the law, that is, the preaching of the necessity of these in order to justification? This they could not say, for that doctrine had not then been preached to them, nor had they, as Gentiles, any pretence to justification in that way. Or was it by the hearing of faith, that is, the preaching of the doctrine of faith in Christ as the only way of justification? This, if they would say the truth, they were obliged to own, and therefore must be very unreasonable if they should reject a doctrine of the good effects of which they had had such experience. Note, (1.) It is usually by the ministry of the gospel that the Spirit is communicated to persons. And, (2.) Those are very unwise who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. 3. He calls upon them to consider their past and present conduct, and thence to judge whether they were not acting very weakly and unreasonably (Gal 3:3, Gal 3:4): he tells them that they had begun in the Spirit, but now were seeking to be made perfect by the flesh; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well; but now they were turning to the law, and expected to be advanced to higher degrees of perfection by adding the observance of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment: for this, instead of being an improvement upon the gospel, was really a perversion of it; and, while they sought to be justified in this way, they were so far from being more perfect Christians that they were more in danger of becoming no Christians at all; hereby they were pulling down with one hand what they had built with the other, and undoing what they had hitherto done in Christianity. Yea, he further puts them in mind that they had not only embraced the Christian doctrine, but suffered for it too; and therefore their folly would be the more aggravated, if now they should desert it: for in this case all that they had suffered would be in vain - it would appear that they had been foolish in suffering for what they now deserted, and their sufferings would be altogether in vain, and of no advantage to them. Note, (1.) It is the folly of apostates that they lose the benefit of all they have done in religion, or suffered for it. And, (2.) It is very sad for any to live in an age of services and sufferings, of sabbaths, sermons, and sacraments, in vain; in this case former righteousness shall not be mentioned. 4. He puts them in mind that they had had ministers among them (and particularly himself) who came with a divine seal and commission; for they had ministered the Spirit to them, and wrought miracles among them: and he appeals to them whether they did it by the works of the law or by the hearing of faith, whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, was that of justification by the works of the law or by the faith of Christ; they very well knew that it was not the former, but the latter; and therefore must needs be inexcusable in forsaking a doctrine which had been so signally owned and attested, and exchanging it for one that had received no such attestations.
Tyndale Open Study Notes
3:1–5:12 Paul now defends the truth of his message—that right relationship with God comes by faith in Christ alone—and proves the fallacy of the message that Gentiles must keep the law in order to be acceptable to God. 3:1-9 Paul compares the Galatians’ spiritual experience (3:1-5) with Abraham’s (3:6-9), showing that they were made right with God in the same way, through faith and not through the law (Eph 2:8-9). 3:1 Oh, foolish Galatians! Their foolishness was both intellectual and spiritual (cp. Luke 24:25; see 1 Sam 25:1-38) as they turned away from Christ (Gal 1:6) and put faith in the law. • The Galatians were deceived by the teachers’ evil spell (cp. Gen 3:1-7)—not literal witchcraft, but enticing arguments. • For the meaning of Jesus Christ’s death was made as clear to you as if you had seen a picture of his death on the cross (literally Before your eyes Jesus Christ was publicly portrayed as crucified): Paul’s proclamation of the Good News clearly portrayed Christ’s death and explained its significance (see Rom 10:14-17).