Expositor's Bible Commentary Commentary Galatians 3

This is the first time since 1:11 that Paul addresses the Galatians. Now it is by the impersonal term “Galatians” rather than by the word “brothers,” and it sets a sober tone for the formal argument to follow.

Paul cites three things that are inexplicable in regard to the Galatians’ conduct.

(1) Their conduct is irrational or “foolish” (GK 485), a word that suggests the actions of one who can think but fails to use those powers of perception (cf. Lk 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3). This term was suggested to Paul by the trend of his thought at the end of the previous chapter—namely, that a doctrine of salvation by works foolishly denies the necessity for grace and declares the death of Jesus Christ unnecessary. A doctrine leading to such a conclusion is irrational. Yet this is what the Galatians were on the verge of embracing. How can such nonsense be explained? Paul suggests facetiously that perhaps they have been placed under a spell by some magician.

(2) Paul cannot understand what is happening because the true Gospel had been so clearly preached to them. Undoubtedly, he is referring to his own preaching, arguing that the Gospel had been made as clear by him as if he had posted it on a public bulletin board. The heart of the Gospel that Paul preached is —and always must be—“Christ crucified” (cf. 1 Corinthians 2:2).

(3) The conduct of the Galatians is inexplicable because it was so totally contrary to their initial experiences of Christianity. How did they begin? This is what Paul would like to hear from them, and he is not interested in hearing anything other than the basic answer to this basic question. Did they receive the Holy Spirit by living up to some formal statutes? Or did they enter into the Christian life simply by believing and receiving what they heard concerning the death of the Lord Jesus Christ?

This is the first time since 1:11 that Paul addresses the Galatians. Now it is by the impersonal term “Galatians” rather than by the word “brothers,” and it sets a sober tone for the formal argument to follow.

Paul cites three things that are inexplicable in regard to the Galatians’ conduct.

(1) Their conduct is irrational or “foolish” (GK 485), a word that suggests the actions of one who can think but fails to use those powers of perception (cf. Lk 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3). This term was suggested to Paul by the trend of his thought at the end of the previous chapter—namely, that a doctrine of salvation by works foolishly denies the necessity for grace and declares the death of Jesus Christ unnecessary. A doctrine leading to such a conclusion is irrational. Yet this is what the Galatians were on the verge of embracing. How can such nonsense be explained? Paul suggests facetiously that perhaps they have been placed under a spell by some magician.

(2) Paul cannot understand what is happening because the true Gospel had been so clearly preached to them. Undoubtedly, he is referring to his own preaching, arguing that the Gospel had been made as clear by him as if he had posted it on a public bulletin board. The heart of the Gospel that Paul preached is —and always must be—“Christ crucified” (cf. 1 Corinthians 2:2).

(3) The conduct of the Galatians is inexplicable because it was so totally contrary to their initial experiences of Christianity. How did they begin? This is what Paul would like to hear from them, and he is not interested in hearing anything other than the basic answer to this basic question. Did they receive the Holy Spirit by living up to some formal statutes? Or did they enter into the Christian life simply by believing and receiving what they heard concerning the death of the Lord Jesus Christ?

Paul presupposes their answer, which is obviously that they became Christians only through believing what they heard. The conclusion follows that, having begun by faith, they must continue in faith. It cannot be otherwise, because the two ways—faith versus works—are in conflict. Paul emphasizes this conflict by three sets of comparisons: (1) works versus hearing, (2) law versus faith, and (3) Spirit versus flesh. The last antithesis will come to prominence in the ethical section (5:13–26).

There is some ambiguity in the question “Have you suffered so much for nothing?” It may imply actual suffering, as is suggested in NIV. Or it may refer simply to the Galatians’ previous spiritual experiences: “Have all your great experiences been in vain?” (NEB). Both views make sense in interpreting the letter as a whole, but the latter seems to fit the immediate context better. In this case, the experiences of the Galatians are further amplified by the reminder in v.5 that God was working miracles in their midst through the power of his Holy Spirit.

Nothing must be allowed to obscure the point Paul is making, so once more he voices the test question of v.2, but his emphasis now is on God’s point of view, asking on what basis God is working miracles among them right up to the present. Paul anticipates here the end of the argument, for it is evident that blessing in the Christian life comes just as it began—through faith, and not as the result of any human attainments.