ACC ~ Galatians 3 v1 - 5

OVERVIEW:

Paul scolds the Galatians for their own good (CHRYSOSTOM) yet implicitly compliments them on their progress (THEODORET). No literal belief in witchcraft is here implied (JEROME). By faith the Galatians saw the crucifixion (CHRYSOSTOM), as do we (JEROME). Rejecting eloquence (CHRYSOSTOM), Paul shows that faith cannot coexist with an external legalism (AUGUSTINE). Reminding them of the persecution they have suffered courageously, the miracles they have experienced (AMBROSIASTER) and the advances they have already made (CHRYSOSTOM), he cajoles even as he reprimands (MARIUS VICTORINUS). Reserving logical argument for later points (CHRYSOSTOM), he shows that faith, not law, has been the cause of their progress so far (MARIUS VICTORINUS).

3:1a | A Rebuke for Folly

HIS BRUSQUE MANNER. CHRYSOSTOM: Having established himself as a trustworthy teacher, he speaks from now on with greater personal authority, drawing a comparison between the law and faith. Earlier he had said: “I am amazed that you have so quickly departed.” Now he says: “O foolish Galatians.” Then he was pregnant with indignation. Now, having made his defense of what pertained to him, he lets it burst into the open and brings it forth afterward for demonstration. And if he calls them fools, do not be surprised. In doing this, he does not transgress Christ’s law, which forbids one to call his brother a fool, but rather is protecting them. For who could have more justly deserved this term, when after so many great things they held to the former ways as though nothing had happened? HOMILY ON GALATIANS 3.1.

THE HIDDEN COMMENDATION. THEODORET: This indicates their previous zeal for piety and manifests the fatherly affection of the apostle. He grieves over them for their loss of wealth accumulated. EPISTLE TO THE GALATIANS 3.1.

A COLLOQUIAL EXPRESSION. JEROME: We must expound what follows—“Who has bewitched you?”—in a way worthy of Paul, who even if rough in his speech is not so in his understanding. It must not be interpreted in such a way as to make Paul legitimize the witchcraft that is popularly supposed to do harm. Rather he has used a colloquial expression, and as elsewhere so here he has adopted a word from everyday speech. … In the same way as tender infants are said to be harmed by witchcraft, so too the Galatians, recently born in the faith of Christ and nourished with milk, not solid food, have been injured as though someone has cast a spell on them. EPISTLE TO THE GALATIANS 1.3.1.

3:1b | Christ’s Crucifixion Publicly Portrayed

THE EYES OF FAITH SEE THE PORTRAYAL CLEARLY FROM AFAR. CHRYSOSTOM: Since Christ was crucified not in the Galatians’ territory but in Jerusalem, what does he mean by this phrase “before whose eyes?” He is illustrating the power of faith, which is able to see even things far off. And he said not “crucified” but “portrayed as crucified,” showing that with the eyes of faith they saw more accurately than those who were there and witnessed the events. … And he says this both to reprimand and to commend them. He commends them for having received the facts with such enthusiasm. He blames them because, having seen Christ stripped, crucified, nailed, spat on, mocked, drinking vinegar, insulted by thieves, pierced with a spear … they have forsaken this man and run back to the law, showing no awareness of Christ’s sufferings. HOMILY ON GALATIANS 3.1.

WE ARE ALSO WITNESSES. JEROME: Christ is rightly said to be portrayed before us, since the whole chorus of Old Testament prophets spoke of his gallows and passion, his blows and whippings. … Nor was it a small number of Galatians who believed in the crucifixion as it has previously been portrayed for them. It was of course by this means that, reading the prophets continually and knowing all the ordinances of the law, they were led in due course to belief. EPISTLE TO THE GALATIANS 1.3.1.

3:2a | Asking a Single Question

SWIFT PROOF. CHRYSOSTOM: Paul says, in effect, “For since you do not pay heed to high-flown words and will not consider the greatness of God’s gift, I want to persuade you through a concise argument with a very swift proof, since you seem to be utterly unaware.” HOMILY ON GALATIANS 3.2.

3:2b | Law or Faith?

TONGUES AND THEIR INTERPRETATION AS EVIDENCES OF THE GIFTS OF THE SPIRIT. AMBROSIASTER: He sets forth a tenet that could not at that time be denied: the Holy Spirit dwells in believers. This gift was manifested by God to recollect the rudiments of the faith, as it was at the beginning when it was practiced among the apostles and the other disciples. … On these the Holy Spirit descended and gave the capacity to speak in many tongues, with the gift of interpretation, so that no one dared deny the presence of the Spirit of God in them. EPISTLE TO THE GALATIANS 3.3.3.

CEREMONIAL AND MORAL OBSERVANCE DISTINGUISHED FROM FAITH. AUGUSTINE: Here he begins to demonstrate in what sense the grace of faith is sufficient for justification without the works of the law. … But so that this question may be carefully treated and no one may be deceived by ambiguities, we must first understand that the works of the law are twofold; for they reside partly in ceremonial ordinances and partly in morals. To the ordinances belong the circumcision of the flesh, the weekly sabbath, new moons, sacrifices and all the innumerable observances of this kind. But to morality belong “You shall not kill, you shall not commit adultery, you shall not bear false witness” and so on. Could the apostle possibly not care whether a Christian were a murderer and adulterer or chaste and innocent, in the way that he does not care whether he is circumcised or uncircumcised in the flesh? He therefore is specially concerned with the works that consist in ceremonial ordinances, although he indicates that the others are sometimes bound up with them. But near the end of the letter he deals separately with those works that consist in morals, and he does this briefly, but he speaks at greater length regarding the [ceremonial] works. … For nothing so terrifies the mind as a ceremonial ordinance that is not understood. But when it is understood it produces spiritual joy and is celebrated gladly and in due season. It is read and treated only with a spiritual sweetness. Now every sacrament, once understood in this way, is applied either to the contemplation of truth or to good morals. The contemplation of truth is founded in the love of God alone, good morals in the love of God and the neighbor, and on these two precepts depend the whole Law and the Prophets. EPISTLE TO THE GALATIANS 19 [1B.3.1].

3:3 | Beginning with the Spirit, Ending with the Flesh

CARRIED BACK TOWARD LESS. CHRYSOSTOM: What he means is, “Whereas the advance of time should bring increase, you not only have not improved but have actually been pushed backward. For those who have begun from small things gradually proceed to greater ones. But you, on the contrary, beginning from great things, have been carried back to less … from performing spiritual signs back to practicing fleshly circumcision.” HOMILY ON GALATIANS 3.3.

3:4 | Did You Experience Many Things in Vain?

REPRIMAND AND ADMONITION. MARIUS VICTORINUS: Such a subtle comment requires patience to understand. It both negatively reprimands and positively admonishes. He reprimands them by saying “You have suffered so much in vain.” At the same time he admonishes them by saying “you have suffered so much,” aware that they withstood many things with fortitude when they received faith. EPISTLE TO THE GALATIANS 1.3.4.

THE PRIZE OF PERSEVERANCE. MARIUS VICTORINUS: Lest he should seem to despair needlessly, he has corrected his own reprimand by saying “if indeed it is in vain.” For they could be corrected. If so, what they have suffered will not be without meaning. The meaning they will have will be perseverance in faith, the prize and the confirmation of promises derived from faith in Christ. EPISTLE TO THE GALATIANS 1.3.4.

THEIR FORMER SUFFERING MADE USELESS BY THEIR RETURN TO LEGALISTIC BONDAGE. AMBROSIASTER: At that time believers were subject to reproach from others, whether at home or abroad, being pointed out as guilty of treason. Hence the Galatians, who had likewise suffered a great deal, were more perverse than those who had been spared, because they had lost the merit of their suffering by their resubmission to the law. EPISTLE TO THE GALATIANS 3.4.

3:5 | Works of the Law or Hearing with Faith

THE SPIRIT REQUIRES NO ADDED LAW. CHRYSOSTOM: His opponents had turned this about and upside down by saying that faith is of no avail if the law is not added. He shows, on the contrary, that if the law’s precepts are added, faith will no longer be of any use. HOMILY ON GALATIANS 3.5.

MIRACLES UNDESERVED. MARIUS VICTORINUS: After confirming that they have suffered and consequently that the Spirit has been given to them, he rightly goes on to ask whether God worked virtues in them from the works of the law or from the hearing of faith. “Obviously not from works,” [he says], “for it was not from yourselves that any works proceeded, but you heard in faith and were attentive to faith. And for this reason God worked virtues in you; and if he worked, he gave you the Spirit.” EPISTLE TO THE GALATIANS 1.3.5.