Charles Ellicott Commentary Galatians 3

Foolish.—The same word as that which is used in the phrase “O you fools and slow of heart” (Luke 24:25), and in “wise and foolish” (Romans 1:14), and also in 1 Timothy 6:9 and Titus 3:3. However, it is not the same word as that used in Matthew 7:26; Matthew 23:17; Luke 11:40; Romans 1:22; 1 Corinthians 1:20; 1 Corinthians 4:10; 2 Corinthians 11:19, and others. The combination, “fools and slow of heart,” helps to bring out its meaning. “Slow of heart” refers to deadness of the moral affections; “fools” and “foolish” to the absence or undisciplined condition of the reasoning faculty. The Gauls of Galatia were a people intellectually shallow and frivolous. A little reason and reflection would have kept them from so gross an inconsistency.

Bewitched you.—The Greek word for this is probably connected in origin with the Latin word from which is derived our own “fascinate,” and the idea prominent in both is that which is embodied in the popular superstition of the evil eye. This superstition lingers still, especially in some southern countries, such as Italy and Spain. In Italy it is well known under the names “jettatura,” “occhio cattivo.” In Spain its existence has been graphically illustrated by a picture of the late J. Phillip, R.A., now in the museum at Stirling.

The metaphor here is strikingly in harmony with that which follows. The cross of Christ has been “evidently set forth” (i.e., posted up in large and bold characters) before the Galatians, but some evil fascination (that of their Judaizing teachers) has drawn away their eyes from looking upon it, and held them fixed upon another object (legal observances), as baneful as the cross was salutary.

That ye should not obey the truth.—These words are omitted by the best manuscripts and by all recent editors. They were, without doubt, originally a gloss, put in to explain more fully the single word “bewitched.” As an explanation they are sufficiently right, but they certainly did not form part of the text as it left the hands of Saint Paul.

Evidently set forth.—This hardly brings out the full force of the metaphor, which is that of a picture or writing conspicuously and publicly exhibited.

Crucified.—This word is emphatic: Jesus Christ, and Him crucified.

Among you.—If these words are to be retained in the text they must, of course, be taken, not with “crucified,” but with “evidently set forth.” They will then be a repetition, intended to enhance the force of the phrase “before whose eyes”—“before whose eyes and in whose very midst Jesus Christ was set forth crucified.” But the probability is that the words ought to be omitted altogether, as they are wanting in the four most ancient manuscripts, as well as in a majority of the oldest versions.

On verses 1-5:

From where does this strange relapse come? It is not as if you were ignorant of better things. The crucified Savior, the one great object of faith, has been preached before you in a way too plain to be mistaken. It has been written, as it were, in large characters before your eyes. It could only be some kind of evil enchantment or fascination that has prevented you from looking upon it.

You have given up Christ and gone back to the Law. Yet, let me ask you—and surely no other proof is needed—to what do you owe all this outpouring of spiritual gifts that you have enjoyed since you became Christian? Is that due to the Law and works, or is it due to Christ and faith in Him?

The one system is spiritual, the other is carnal and material. Will you begin with what is high and descend to what is low? Will you by such a declension practically admit that all the persecutions you underwent were for a mistaken cause? (I can hardly believe it.)

Even now, the gift of spiritual grace and miraculous power still continues in some measure. And where it is seen, is it not in clear connection—not with legal observances—but with faith in Christ?

In the last section of the last chapter the Apostle had been gradually working away from the historical retrospect with which he had begun to the doctrinal polemic in which he is about to engage, and now he addresses the Galatians with impassioned directness and earnestness, upbraiding them with their shameful apostasy.

This only.—The Apostle considers a single argument enough. He will only place the present conduct of the Galatians in contrast with their past, and ask how they can possibly reconcile the two.

Received ye the Spirit.—The reference is to those spiritual gifts, described more fully in 1 Corinthians 12:14—the gift of prophecy, the gift of tongues, the interpretation of tongues, the discerning of spirits, gifts of healing, etc.—which attended the first preaching of the gospel, and were poured out upon the first converts in a manner and degree unknown since then. The Galatians, it seems, had had a share in this outpouring, like the other churches, though their fickleness prevented them from reaping the full benefit from it. But a spiritual effect, such as this outpouring was, could only have a spiritual cause; it could not come from a mechanical performance of legal obligations.

By the works of the law.—By works done in obedience to the Law. There is a certain emphasis on both words, for the main point in the contrast which the Apostle is drawing is between the Law, on the one hand, and faith, on the other. Still, faith is as much opposed to works (i.e., a spirit of literal and mechanical obedience) as it is to Law, and excludes both at once. It is to be noted, however, that the works here meant are those done, in a Judaizing sense, as themselves the direct means of salvation—not Christian works, the natural product and outcome of faith.

By the hearing of faith.—These words correspond very closely to a phrase we might more naturally use: by the preaching of faith—i.e., by that preaching or hearing (hearing by the recipients, preaching by the missionary Apostles) that has faith as its subject. What the Apostle had taught the Galatians on his first coming among them was not any system of laborious observances, but the duty of faith. They at first responded to his teaching: and in answer to their enthusiastic impulse of adhesion to Christ, the gifts of the Spirit were abundantly shed upon them. Now all this had ceased. For the use of the word translated “hearing,” see the Note on Romans 10:16.

Foolish.—See the Note on Galatians 3:1.

Having begun in the Spirit.—You began your career as Christians in a manner so entirely spiritual—with the spiritual act of faith on your part, and with an answering gift of spiritual graces and powers.

Made perfect by the flesh.—Do you wish to finish and complete the career thus auspiciously begun under a system entirely different—a system carnal and material, narrow, slavish, and literal—the Law in place of the Gospel?

By “the flesh” is here meant the Law. Though described as spiritual in Romans 7:14, and though it really was spiritual in view of its origin, in another aspect—as imposing a system of literal obedience upon its adherents—it was carnal, “earthly,” rigid, petty, and low.

It had none of that sublime expansiveness and aspiration which belongs to faith. It was a grievous reversing of the whole order of progress to begin with faith and, instead of completing with faith what faith had begun, to fall back upon a condition of things which was shared with the Christian by the unemancipated Jew.

Suffered so many things.—The Galatians, like other churches, were subjected to much persecution when they first embraced Christianity. The persecutors were probably their own Jewish countrymen, whose jealousy and rage they had braved in the name of the gospel as preached by St. Paul. Now they were abandoning that very gospel for the principles of those who had persecuted them. Conduct could not be more fickle and “foolish.”

If it be yet in vain.—If it be indeed in vain. The Apostle cannot quite bring himself to believe that it is, and he adds this delicate qualification parenthetically, to show the Galatians that, much as appearances may be against them, he will not give up the hope that a lingering spark of their first joyous conviction, in the strength of which they had undergone persecution, still remained.

The appeal by which the Apostle sought to check the defection of his thoughtless converts was not only an appeal to their past experience, when first they listened to his own preaching, but also to their present experience of facts that they saw actually going on among them. The first great outpouring of the Spirit, both in its miraculous and non-miraculous forms, though checked, had not entirely ceased; and the Galatians might thus see, simply by looking around them, that the channel which God chose for conveying His gifts was not that upon which the Judaisers insisted—the Law—but rather the preaching of faith. Where the faith implanted by the Apostle’s preaching still showed signs of vital growth, there the gifts of the Spirit were seen in connection with it; but not among the Judaisers and their party.

Therefore.—This word takes up again the question which had been started in Galatians 3:2, but brings it down, as it were, to the present time. The opposition between the effects of faith, on the one hand, and works, on the other, was conspicuous when the Galatians were first converted; it is as conspicuous still. The argument is the same, whichever standpoint is assumed.

Ministereth.—The notion contained in this word is not only that of “supply,” but of “liberal supply.” At Athens it was the custom for wealthy citizens to bear the cost of bringing out the chorus—which was practically equivalent to putting a play upon the stage—at the great public feasts. The word translated “ministereth” was the technical term for this. The same word is used in 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5; 2 Peter 1:11. In three out of the four places it is rendered by the same word “minister;” in 2 Peter 1:5 it appears in the phrase add to your faith virtue (rather, furnish forth in your faith virtue—that is, “let your faith prompt you to abundant acts of virtue”). He that ministereth is, of course, God.

Worketh miracles among you.—The Greek means not so much “causes miracles to be worked among you” as “implants in you miraculous powers.” The power to work miracles is regarded as a special faculty bestowed by God upon individual Christians. The means by which they become receptive of it is that enthusiastic condition aroused in them by faith. Mere formal obedience to a written law had no such efficacy.