Paths in Biblical Studies

Book of Galatians · Chapter 3 of 6

Galatians 3: Verse-by-Verse Commentary (with Videos)

29 verses · 29 video commentaries from 9 courses · Berean Standard Bible

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?

3Are you so foolish? After starting in the Spirit, are you now finishing in the flesh?

4Have you suffered so much for nothing, if it really was for nothing?

5Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?

6So also, “Abraham believed God, and it was credited to him as righteousness.”

7Understand, then, that those who have faith are sons of Abraham.

8The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”

9So those who have faith are blessed along with Abraham, the man of faith.

10All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book of the Law.”

11Now it is clear that no one is justified before God by the law, because, “The righteous will live by faith.”

12The law, however, is not based on faith; on the contrary, “The man who does these things will live by them.”

13Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”

14He redeemed us in order that the blessing promised to Abraham would come to the Gentiles in Christ Jesus, so that by faith we might receive the promise of the Spirit.

15Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.

16The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ.

17What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise.

18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.

19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.

20A mediator is unnecessary, however, for only one party; but God is one.

21Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from the law.

22But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.

23Before this faith came, we were held in custody under the law, locked up until faith should be revealed.

24So the law became our guardian to lead us to Christ, that we might be justified by faith.

25Now that faith has come, we are no longer under a guardian.

26You are all sons of God through faith in Christ Jesus.

27For all of you who were baptized into Christ have clothed yourselves with Christ.

28There is neither Jew nor Greek, slave nor free, male nor female, for you are all one in Christ Jesus.

29And if you belong to Christ, then you are Abraham’s seed and heirs according to the promise.

Galatians 3 Section and Chapter Commentary

Gal 3:1-29

Marcion's Two Gods and Rejection of the Old Testament

Marcion, a second-century figure, believed in two distinct Gods: the wrathful creator God of the Old Testament, who gave the Law, and the loving God of Jesus in the New Testament, who sent Jesus to save humanity from the former. Consequently, Marcion rejected the Old Testament as a Christian scripture and emphasized Paul's distinction between the Law and the Gospel, arguing against the necessity of Jewish law for Christian salvation.

Summarized by AI · Bart D. Ehrman · YouTube · How Wild Can it Get? The Diversity of Early Christianity · watch the clip

Gal 3:1-14

Paul's Distinction Between Law and Gospel

Marcion's theology, influenced by Paul's letters, particularly Galatians, emphasized a radical distinction between the Jewish Law and the Gospel of Christ. Paul argued that adherence to the Law has no bearing on one's standing before God, contrasting it with faith in Christ.

Summarized by AI · Earliest Christian Heresies · Lecture 2: The Docetic Heresy · watch the clip

Gal 3:10-14

Marcion's interpretation of Paul's contrasting pairs

Marcion systematically interpreted Paul's rhetorical contrasts, such as law and gospel, works and grace, flesh and spirit, and Jew and Gentile, as absolute and antagonistic opposites. He removed these pairs from Paul's original apocalyptic context and elevated them into cosmological principles, using them to critique the God of Israel, Jewish scriptures, and traditional Jewish practices as 'fleshly' rather than 'spiritual.'

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 5: Christians, the High God, and the Jews | Marcion and the Invention of the New Testament · watch the clip

Galatians 3 Verse Notes

Gal 3:1

Jesus' crucifixion

Paul frequently mentions Jesus' crucifixion, emphasizing its central importance to his theology. The widespread presence of this theme in Paul's letters underscores his belief in Jesus' historical death on a cross.

Summarized by AI · Did Jesus Really Exist? Evidence That Even Atheist Historians Accept · Lecture 1: Jesus in History · watch the clip

Paul's strong opposition to circumcision

Paul vehemently opposes the insistence on circumcision for Gentile converts, viewing it as a return to 'fleshly issues' that negate the spiritual freedom gained through Christ. He expresses anger towards those promoting circumcision, even wishing they would castrate themselves, highlighting the contentious nature of this issue within early Christian communities.

Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 2: Neither Male nor Female | Galatia and Rome · watch the clip

Gal 3:6

Paul's Consistent Use of Key Old Testament Texts

Paul, in particular, frequently cites specific Old Testament passages, such as Genesis 15:6 and Habakkuk 2:4, across his letters. This suggests he had a developed theology of Jesus and a 'theological arsenal' of texts that helped him articulate it, rather than randomly selecting passages.

Summarized by AI · Jesus and the Old Testament · Lecture 1: Introduction to Jesus and the Old Testament · watch the clip

Gal 3:10

Marcion's focus on Paul's negative statements about the Law

Marcion selectively focused on Paul's negative statements about Jewish law, such as its association with flesh, sin, and death, and its function as a curse, as found in passages like Galatians 3:10. While Paul intended these comments to apply specifically to the law's effects on Gentiles, Marcion universalized them, asserting that the law was a product of the lower God whom Christ had revealed to be renounced.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 5: Christians, the High God, and the Jews | Marcion and the Invention of the New Testament · watch the clip

Gal 3:13

Crucifixion as Atonement for Sins

Paul developed the idea that Jesus' crucifixion, though appearing as a curse, was actually a sacrifice that atoned for human sins. He reasoned that since Jesus was favored by God, the curse of the cross must have been taken on by Jesus on behalf of humanity, making it a pivotal act of atonement.

Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 1: The Apostle Paul in History and Legend | Apostle to the Gentiles · watch the clip

Jesus' Death as God's Plan and Atoning Sacrifice

Initially, Paul viewed Jesus' crucifixion as a sign of being cursed by God, citing the Torah. However, his belief in Jesus' resurrection led him to conclude that God favored Jesus and must have planned his death. Therefore, Jesus' death was understood as an atoning sacrifice for sins, a central part of God's plan for salvation.

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 4: Who Was Jesus According to Paul? · watch the clip

Jesus' Death as a Sacrifice for Sins

Paul's understanding of Jesus' crucifixion shifted from seeing it as a curse to viewing it as a divine sacrifice. He reasoned that if God's favored one was crucified, it must have been a sacrifice for the sins of others, aligning with ancient Jewish and Pagan theological concepts of atonement.

Summarized by AI · Bart D. Ehrman · YouTube · Why Did Paul Convert? Did He Convert? · watch the clip

Crucifixion and the Curse of God

A key reason for Paul's opposition was the scriptural understanding that anyone 'hanged on a tree' was cursed by God, as stated in Deuteronomy. For Paul, a crucified Jesus meant a Messiah cursed by God, which was an utterly blasphemous and illogical concept.

Summarized by AI · Bart D. Ehrman · YouTube · Why Did Paul Hate Jesus and His Followers? · watch the clip

Gal 3:16

Abraham's 'Offspring' as Christ

In Galatians 3, Paul argues that the promises made to Abraham were to 'his offspring' (singular), not 'offsprings' (plural), and that this singular offspring is Christ. He exploits the grammatical singularity of the word 'seed' or 'offspring' in the Greek and Hebrew texts of Genesis to make a theological point that all who belong to Christ, whether Jew or Greek, become Abraham's offspring (plural) by being in Christ (the singular offspring).

Summarized by AI · Jesus and the Old Testament · Lecture 3: Angle 1 | New Testament Authors Explicitly Citing the Old Testament · watch the clip

Gentiles become Abraham's offspring through Christ

In Galatians 3, Paul argues that the promises made to Abraham and his 'offspring' refer to one singular offspring, Christ. Therefore, those who are 'in Christ' are spiritually united to him and thus become heirs to Abraham's promises, regardless of their ethnic background or circumcision status.

Summarized by AI · The New Testament: Exploring the Christian Bible · Lecture 18: Rethinking Paul | New Perspectives on an Ancient Apostle · watch the clip

Gal 3:22

Jesus' Faithfulness as the Culmination of God's Plan

Paul uses the same grammatical construction (genitive case) for Jesus as he does for Abraham and Moses, indicating 'Jesus's faithfulness' rather than 'faith in Jesus.' This faithfulness of Jesus, demonstrated through his crucifixion and resurrection, establishes a new covenant, extending God's plan to the Gentiles.

Summarized by AI · Bart D. Ehrman · YouTube · Is ��Faith in Jesus Christ�� a Mistranslation? · watch the clip

Gal 3:23-25

The law as a disciplinarian until Christ

Paul explains that the Jewish law served as a 'disciplinarian' or guardian, guiding people until the arrival of Christ. Once faith in Christ came, the law's role as a disciplinarian became obsolete, as Christ's death and resurrection lifted the curse associated with the law's inability to be perfectly fulfilled.

Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 2: Neither Male nor Female | Galatia and Rome · watch the clip

Gal 3:26-28

No Jew or Greek, slave or free, male or female in Christ

Paul declares that in Christ, traditional social and identity distinctions such as Jew or Greek, slave or free, and male or female are transcended. This statement, likely part of an early baptismal formula, signifies a new unity and equality among believers who are 'one in Christ Jesus' through faith.

Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 2: Neither Male nor Female | Galatia and Rome · watch the clip

Gal 3:26

Mistranslation of 'Faith of Christ Jesus' in English Bibles

Many English translations render the Greek phrase as 'faith in Jesus Christ,' despite the same grammatical construction being translated as 'Abraham's faithfulness' or 'Moses's faithfulness.' The speaker argues that the original Greek in passages like Galatians 3:26 and Romans 3:26 should be understood as 'the faith of Christ Jesus,' emphasizing Jesus's own faithfulness.

Summarized by AI · Bart D. Ehrman · YouTube · Is ��Faith in Jesus Christ�� a Mistranslation? · watch the clip

Gal 3:28

Unity in Christ and Gender Roles

Eustathius, a radical ascetic, encouraged women to cut their hair and denied gender distinctions, likely influenced by Paul's dictum that 'You are all one in Christ Jesus.' However, bishops at the Council of Gangra vociferously objected, condemning women who abandoned husbands or cut their hair, asserting that such actions annulled their 'subjection' and introduced novel ideas not found in scripture.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 12: The Christian Body | The Monastery · watch the clip

No Jew or Greek: Universal Equality in Christ

Origen's theology anticipates a future state where all earthly distinctions dissolve. Citing Paul's letter to the Galatians, he envisions a time when ethnicity, gender, and social status will no longer matter, as all rational beings, having learned to love God, will be unified in Christ Jesus.

Summarized by AI · Ancient Christianities: The First Five Hundred Years · Lecture 16: Christian Paideia | Origen of Alexandria on Free Will and Revelation · watch the clip

Male hierarchy is a consequence of sin, not God's design

Grimké's most radical argument was that male hierarchy is not part of God's original design but a direct consequence of sin, specifically the "lust for dominion." She further asserted that the New Testament, through Christ, offers a restoration of the original equality intended by God, as evidenced in passages like Galatians 3:28.

Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 3: The Politics of Paradise | Eden in America · watch the clip

Paul's radical egalitarian statement in Galatians 3:28

In Galatians 3:28, Paul declares that 'there is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.' This is presented as the most radical egalitarian statement in the New Testament, asserting that fundamental social divisions of ethnicity, legal status, and gender are dissolved within the Christian community, implying no hierarchy.

Summarized by AI · Digging Up Eden: The Immortality of Adam and Eve · Lecture 8: Serpents, Satan, and More Sin · watch the clip

Galatians 3:28 and Genesis 1:27's influence

The language of 'no longer male and female' in Galatians 3:28 may draw on the creation account in Genesis 1:27, which states God created humanity 'male and female.' This connection suggests an apocalyptic vision of restoring humanity to an original, unified, androgynous state, overcoming divisions that arose after creation.

Summarized by AI · Must Women Keep Silent? Paul's Real Views on Gender, Desire, and Women · Lecture 2: Neither Male nor Female | Galatia and Rome · watch the clip

Christ as the Only Way of Salvation for All

Across all his models of salvation, Paul consistently emphasizes that Christ is the exclusive means of salvation for both Jews and Gentiles. This means that both groups are equal before God and can receive salvation through Christ without Gentiles needing to convert to Judaism. While they remain distinct in their identities, they are unified in Christ.

Summarized by AI · Paul and Jesus: The Great Divide · Lecture 5: The Gospel of Paul · watch the clip

Paul's Egalitarian View vs. Silence Command

The command for women to be silent in 1 Corinthians 14:34-36 seems to contradict Paul's generally egalitarian views expressed elsewhere, such as in Galatians 3:28, where he promotes inclusivity and acknowledges women in positions within the church.

Summarized by AI · Bart D. Ehrman · YouTube · Did Paul Really Tell Women to Be Silent in Church? · watch the clip

Echoes of Paul in Revelation

The author of Revelation seems to have Paul's writings in mind, specifically an echo of Galatians 3:24 in Revelation 13:16. This suggests a thematic connection regarding the breaking down of social distinctions, even if the specific wording differs.

Summarized by AI · Bart D. Ehrman · YouTube · What Is the Mark of the Beast? · watch the clip

Equality in Christ (Galatians 3:28)

Paul explicitly states in Galatians 3:28 that in Christ, there is 'neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.' This undisputed Pauline verse indicates that Paul believed in the spiritual equality of all believers, regardless of gender, before Christ, which contrasts with the idea of women's subservience.

Summarized by AI · Bart D. Ehrman · YouTube · Paul Said WHAT About Women? Debunking Misused Bible Verses · watch the clip

Equality in Christ vs. Social Roles in Galatians

Paul's statement in Galatians 3:28, "There is no longer Jew nor Greek, there is no longer slave or free, there is no longer male or female; for all of you are one in Christ Jesus," suggests spiritual equality. However, Paul also maintained traditional social roles, expecting wives to be subservient to their husbands, indicating an ambivalent view on equality in the current social order.

Summarized by AI · Bart D. Ehrman · YouTube · Can the New Testament Possibly Be True? · watch the clip

Slavery Metaphors and Liberation

The metaphor of being 'enslaved to God' can be problematic for those impacted by the legacy of slavery, but for others, it can be freeing by suggesting that no human master or worldly concern should rule over us. While some Christian apologetics claim Paul's words in Galatians 3:28 imply Christian liberation of slaves, Paul also advises slaves in 1 Corinthians to remain in their current state, indicating a more complex stance on the issue.

Summarized by AI · Bart D. Ehrman · YouTube · Is Jesus For Non-Christians, Too? · watch the clip

New Testament and Slavery

Contrary to some apologetic claims, the New Testament does not explicitly condemn slavery. Passages like Galatians 3:28, 1 Timothy 1:9-10, and the book of Philemon are often misinterpreted. Galatians 3:28 refers to equal salvation in Christ, not social equality or abolition. Paul's letter to Philemon, concerning the runaway slave Onesimus, does not instruct Philemon to free Onesimus but rather to show him favor, possibly to return him to Paul's service.

Summarized by AI · Bart D. Ehrman · YouTube · Slavery in the Bible · watch the clip

Gal 3:29

Abraham's 'Offspring' as Christ

In Galatians 3, Paul argues that the promises made to Abraham were to 'his offspring' (singular), not 'offsprings' (plural), and that this singular offspring is Christ. He exploits the grammatical singularity of the word 'seed' or 'offspring' in the Greek and Hebrew texts of Genesis to make a theological point that all who belong to Christ, whether Jew or Greek, become Abraham's offspring (plural) by being in Christ (the singular offspring).

Summarized by AI · Jesus and the Old Testament · Lecture 3: Angle 1 | New Testament Authors Explicitly Citing the Old Testament · watch the clip

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