From [Verse 1-5], St. Paul asked them a series of questions to bring awareness that if they are seeking to be justified by works and not by faith in the Lord Jesus Christ, this is foolishness:
1. Did you receive the Spirit by the works of the Law or by faith?
2. After you started in the Spirit, are you now being made perfect by the flesh?
3. Did you suffer all these things in vain?
4. When you received the Spirit and when you received the gifts of the Spirit, was all of this by the works of the Law or by faith in the Lord Jesus Christ?
From [Verse 6-9], he gives them the example of Abraham, because Abraham was very, very highly regarded as the father of all the believers-the patriarch of the Israelites. He wanted to prove to them that even Abraham was justified by believing in Christ and not by the works of the Law.
You may say, "Believing in Christ? Abraham was before Christ. How are you saying that he believed in Christ?" The Holy Gospel according to St. John reveals that the Lord Jesus Christ said, "Abraham, your father, saw My day and rejoiced" (f. [John 8:56]). Although Abraham was before Christ, he saw Him with the eyes of faith and believed in Him.
Thus, Abraham was justified because he believed in the Lord Jesus Christ and not because of the works of the Law.
1. Did you receive the Spirit by the works of the Law or by faith?
2. After you started in the Spirit, are you now being made perfect by the flesh?
3. Did you suffer all these things in vain?
4. When you received the Spirit and when you received the gifts of the Spirit, was all of this by the works of the Law or by faith in the Lord Jesus Christ?
From [Verse 6-9], he gives them the example of Abraham, because Abraham was very, very highly regarded as the father of all the believers-the patriarch of the Israelites. He wanted to prove to them that even Abraham was justified by believing in Christ and not by the works of the Law.
You may say, "Believing in Christ? Abraham was before Christ. How are you saying that he believed in Christ?" The Holy Gospel according to St. John reveals that the Lord Jesus Christ said, "Abraham, your father, saw My day and rejoiced" (f. [John 8:56]). Although Abraham was before Christ, he saw Him with the eyes of faith and believed in Him.
Thus, Abraham was justified because he believed in the Lord Jesus Christ and not because of the works of the Law.
Verses that belong to this explanation: 1-9
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if [it be] yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith? 6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham.
 | Author: Youssef Rank: Bishop Posted on: 2025-01-10 Source: Title: Orthodox Christian Bible Commentary: Galatians, Ephesians, Philippians Year (original): 2024 Author: Metropolitan Youssef Number of pages: 239 Copyright: Copyright 2024 Coptic Orthodox Diocese of Southern United States. |
before whose eyes Jesus Christ was clearly portrayed among you as crucified?
St. Paul is referring to his own teaching here and telling them, "Through my teaching, through the gospel, through the good news that I preached to you, I portrayed to you the crucified Christ. I portrayed to you the redemptive work of the crucified Christ and how He died on the cross to justify you. This is the truth; so, now, who has bewitched you so that you do not obey the truth? After you learned that our justification is through the Lord Jesus Christ who died for you on the cross, and that without His death on the cross we cannot be justified, why are you now returning to the bondage of the Law?"
St. Paul begins to challenge them in [Verse 2].
St. Paul begins to challenge them in [Verse 2].
| Author: Youssef Rank: Bishop Posted on: 2025-01-10 Source: Title: Orthodox Christian Bible Commentary: Galatians, Ephesians, Philippians Year (original): 2024 Author: Metropolitan Youssef Number of pages: 239 Copyright: Copyright 2024 Coptic Orthodox Diocese of Southern United States. |
Who has bewitched you that you should not obey the truth.
When he asked them, "Who has bewitched you?" he was refereeing to the Judaizers. Again, Judaizers were Christian teachers from a Jewish background, teaching that one cannot be saved unless the works of the Law are kept. Thus, the Judaizers brainwashed them, convinced them, deceived them, that unless you keep the works of the Law, you cannot be justified.
Therefore, St. Paul is asking them, "Who has bewitched you that you should not obey the truth?" The truth that it is only through Christ that we are justified, because the Law cannot justify us.
Therefore, St. Paul is asking them, "Who has bewitched you that you should not obey the truth?" The truth that it is only through Christ that we are justified, because the Law cannot justify us.
| Author: Youssef Rank: Bishop Posted on: 2025-01-10 Source: Title: Orthodox Christian Bible Commentary: Galatians, Ephesians, Philippians Year (original): 2024 Author: Metropolitan Youssef Number of pages: 239 Copyright: Copyright 2024 Coptic Orthodox Diocese of Southern United States. |
O foolish Galatians!
He described them as "foolish" because after the Lord Jesus Christ had set them free and redeemed from the curse of the Law, they now wanted to return to the bondage of the Law.
| Author: Youssef Rank: Bishop Posted on: 2025-01-10 Source: Title: Orthodox Christian Bible Commentary: Galatians, Ephesians, Philippians Year (original): 2024 Author: Metropolitan Youssef Number of pages: 239 Copyright: Copyright 2024 Coptic Orthodox Diocese of Southern United States. |
The actions of the Galatians showed that they lacked understanding. Anyone who turns from grace to the law is like someone "bewitched." It is as if they are clouded by a magical spell, inevitably taking falsehood for truth. When Paul asks, "Who has bewitched you?" the Greek word for "who" is in the singular (gr. tis) [1], not the plural. This might be rooted in Paul's thoughts. He considers that Satan was the originator of this heresy. Paul himself had preached "Jesus Christ as crucified" to the Galatians, emphasizing that the cross would forever free them from the curse and bondage of the law. How could they then return to the law and thus nullify the cross? Had this truth not taken practical hold of them?
Footnote
[1] While Greek does have different words for "who" in the plural and singular, a plural answer cannot be excluded here.
 | Author: William MacDonald Rank: Author Posted on: 2024-06-27 Source: Title: Commentary on the New Testament Year (original): 1989 Author: William MacDonald Number of pages: 1504 Publisher/Editor: CLV Print: GGP Media GmbH, Pößneck |
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord’s supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favor and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The God of this world, by various men and means, has blinded men’s eyes, lest they should learn to trust in a crucified Savior. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
Verses that belong to this explanation: 1-5
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if [it be] yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith?
 | Author: Matthew Henry Rank: Priest AD: 1714 Source: Title: Matthew Henry's Concise Commentary on the Whole Bible Author: Matthew Henry |
Foolish Galatians
Now Paul begins with the dogmatic part of the letter. Some Christians think if they hear the word ‘dogmatic’ that it means tough, dry explanations, which you cannot use in practice. Well, let me tell you that there never can be a good practice, without a sound ‘doctrinal’ knowledge or training. That’s also how it is in social life, isn’t it? First learn at school, and then apply in practice what you have learned. That’s why this part of the letter is of great importance. And even this dogmatic part begins in a practical way.
[Verse 1]. Paul is going to ask some questions to let them think about it. Is this practice or not? He is lashing out against them, because they have become so foolish. In his voice we don’t hear contempt, but indignation. How was it possible that they came under the spell of false teachers? If they had kept in mind what Paul had shown them when he preached the gospel to them, this wouldn’t have happened. You can see now how important it is in practice to remain with the clear, pure gospel.
If you think about the situation in professing Christianity now, Paul would, I think, say to a number of Christians today: ‘O, foolish Christians!’ It is also necessary for us to be reminded again and again of the Lord Jesus as the Crucified One. The cross is mentioned seven times in this letter.
It takes a central position in resisting the deception which found entrance among the Galatians. He who has taken his refuge in the cross has consciously taken the place of being despised and rejected; he has thereby said that from himself there is no good to be expected anymore.
[Verse 2]. In the second question you detect a certain irony, because the answer to the question is so obvious. Of course the Holy Spirit came into their life solely on the ground of the faith that was preached to them and was accepted by them. Paul doesn’t doubt that they had received the Spirit. He is sure about that. He just wants to show that the Spirit and the faith go together and not the Spirit and the law. They hadn’t received the Spirit by their own efforts. A person receives the Holy Spirit if he believes the gospel of his salvation and rests therein. Such a person knows Who God is, Who the Lord Jesus is, he knows who he himself is, and he knows what the law is.
This is the first time in this letter that the Holy Spirit is mentioned. He dwells in every believer on earth. In chapter 2 it is about Someone Who is in heaven [Gal 2:20]. The Lord Jesus as Man in heaven and God the Holy Spirit on earth are the core or essence of Christendom. This shows how crucial the apostle’s argument is!
[Verse 3]. The answer to the third question doesn’t need much reflection. This question he also puts with an indignant “are you so foolish?” They had received the Holy Spirit and had started their way in faith under His power and His guidance. How could they ever think that flesh could finish the work of the Holy Spirit?
[Verse 4]. Furthermore, as he says in his fourth question, they had to consider what they had suffered after they had accepted the gospel. They had suffered a lot. Was it all in vain? Persecution by the Judaists [Acts 14:1-5] had not shaken their faith. Would that still happen now by the deception of these people?
[Verse 5]. But he clings to the genuineness of their faith. Hence his fifth question, here in [Verse 5], which connects to his question in [Verse 2]. There he spoke about receiving the Holy Spirit once and for all; here he speaks about the ongoing work of the Spirit. He is pointing to the undeniable proofs of the operation of the Holy Spirit. The question he connects to that fact is: Does God do these works in response to obedience to commandments or as the result of accepting the gospel in faith?
[Verse 6]. After what you might call the subjective experience in [Verse 1-5], Paul switches in this verse to the objective proofs of Scripture. Scripture remains the perfect touchstone, whether it concerns experiences, or it concerns doctrine. The opponents stated that the Galatians should be circumcised. They therefore appealed to Genesis 17 [Gen 17:9-10]. For the origin of circumcision every Jew would refer to Abraham.
Paul’s defense to that is superb. He beats the Judaists with their own weapons and breaks down their entire building of doctrines. He actually refers to the same Abraham to demonstrate that Abraham was not justified by circumcision, but by faith. Abraham was a sinner by nature just like everyone else and had no righteousness. Righteousness was reckoned to him by the faith he already had before he was circumcised [Rom 4:9-10]. It had nothing to do with works.
On the contrary, Abraham did nothing but believe in what God had said about a numerous posterity, even when there was nothing to expect anymore of him and Sara. His faith rested in what God had said. That faith was by God “reckoned to him as righteousness”. That means: God declared him righteous. Therefore he was able to be connected with the righteous God.
[Verse 7]. All who have such faith are sons of Abraham. They all resemble him and are in the same position before God. Perhaps the letter to the Galatians has only now come into its full power, in our time. With the Galatians the evil could be excluded, but professing Christianity in our day has placed itself under the law. How many Christians believe they are acceptable to God because of outward ordinances such as baptism or belonging to the – in their own eyes – right church? This letter has a clear message, especially for them.
[Verse 1]. Paul is going to ask some questions to let them think about it. Is this practice or not? He is lashing out against them, because they have become so foolish. In his voice we don’t hear contempt, but indignation. How was it possible that they came under the spell of false teachers? If they had kept in mind what Paul had shown them when he preached the gospel to them, this wouldn’t have happened. You can see now how important it is in practice to remain with the clear, pure gospel.
If you think about the situation in professing Christianity now, Paul would, I think, say to a number of Christians today: ‘O, foolish Christians!’ It is also necessary for us to be reminded again and again of the Lord Jesus as the Crucified One. The cross is mentioned seven times in this letter.
It takes a central position in resisting the deception which found entrance among the Galatians. He who has taken his refuge in the cross has consciously taken the place of being despised and rejected; he has thereby said that from himself there is no good to be expected anymore.
[Verse 2]. In the second question you detect a certain irony, because the answer to the question is so obvious. Of course the Holy Spirit came into their life solely on the ground of the faith that was preached to them and was accepted by them. Paul doesn’t doubt that they had received the Spirit. He is sure about that. He just wants to show that the Spirit and the faith go together and not the Spirit and the law. They hadn’t received the Spirit by their own efforts. A person receives the Holy Spirit if he believes the gospel of his salvation and rests therein. Such a person knows Who God is, Who the Lord Jesus is, he knows who he himself is, and he knows what the law is.
This is the first time in this letter that the Holy Spirit is mentioned. He dwells in every believer on earth. In chapter 2 it is about Someone Who is in heaven [Gal 2:20]. The Lord Jesus as Man in heaven and God the Holy Spirit on earth are the core or essence of Christendom. This shows how crucial the apostle’s argument is!
[Verse 3]. The answer to the third question doesn’t need much reflection. This question he also puts with an indignant “are you so foolish?” They had received the Holy Spirit and had started their way in faith under His power and His guidance. How could they ever think that flesh could finish the work of the Holy Spirit?
[Verse 4]. Furthermore, as he says in his fourth question, they had to consider what they had suffered after they had accepted the gospel. They had suffered a lot. Was it all in vain? Persecution by the Judaists [Acts 14:1-5] had not shaken their faith. Would that still happen now by the deception of these people?
[Verse 5]. But he clings to the genuineness of their faith. Hence his fifth question, here in [Verse 5], which connects to his question in [Verse 2]. There he spoke about receiving the Holy Spirit once and for all; here he speaks about the ongoing work of the Spirit. He is pointing to the undeniable proofs of the operation of the Holy Spirit. The question he connects to that fact is: Does God do these works in response to obedience to commandments or as the result of accepting the gospel in faith?
[Verse 6]. After what you might call the subjective experience in [Verse 1-5], Paul switches in this verse to the objective proofs of Scripture. Scripture remains the perfect touchstone, whether it concerns experiences, or it concerns doctrine. The opponents stated that the Galatians should be circumcised. They therefore appealed to Genesis 17 [Gen 17:9-10]. For the origin of circumcision every Jew would refer to Abraham.
Paul’s defense to that is superb. He beats the Judaists with their own weapons and breaks down their entire building of doctrines. He actually refers to the same Abraham to demonstrate that Abraham was not justified by circumcision, but by faith. Abraham was a sinner by nature just like everyone else and had no righteousness. Righteousness was reckoned to him by the faith he already had before he was circumcised [Rom 4:9-10]. It had nothing to do with works.
On the contrary, Abraham did nothing but believe in what God had said about a numerous posterity, even when there was nothing to expect anymore of him and Sara. His faith rested in what God had said. That faith was by God “reckoned to him as righteousness”. That means: God declared him righteous. Therefore he was able to be connected with the righteous God.
[Verse 7]. All who have such faith are sons of Abraham. They all resemble him and are in the same position before God. Perhaps the letter to the Galatians has only now come into its full power, in our time. With the Galatians the evil could be excluded, but professing Christianity in our day has placed itself under the law. How many Christians believe they are acceptable to God because of outward ordinances such as baptism or belonging to the – in their own eyes – right church? This letter has a clear message, especially for them.
Verses that belong to this explanation: 1-7
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if [it be] yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith? 6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham.
 | Author: Ger de Koning Rank: Author Posted on: 2024-04-18 Source: Title: Galatians Author: Ger de Koning Copyright: kingcomments.com Note General: All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted, in any form, by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the author or the publisher. |
They bear in mind how the churches were rebuked by the apostle: "O foolish Galatians, who hath bewitched you? "
 | Author: Tertullian of Carthage Rank: Author AD: 220 |
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.
 | Author: John Chrysostom Rank: Bishop AD: 407 |
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
| Author: John Chrysostom Rank: Bishop AD: 407 |
O foolish Galatians who did bewitch you, before whose eyes Jesus Christ was openly set forth, crucified? Here he passes to another subject; in the former chapters he had shown himself not to be an Apostle of men, nor by men, nor in want of Apostolic instruction. Now, having established his authority as a teacher, he proceeds to discourse more confidently, and draws a comparison between faith and the Law. At the outset he said, I marvel that you are so quickly removing; Galatians 1:6 but here, O foolish Galatians; then, his indignation was in its birth, but now, after his refutation of the charges against himself, and his proofs, it bursts forth. Let not his calling them foolish surprise you; for it is not a transgression of Christ's command not to call one's brother a fool, but rather a strict observance of it. For it is not said simply, Whosoever shall say to his brother, You fool, Matthew 5:22 but, whosoever shall do so, without a cause. And who more fittingly than they could so be called, who after so great events, adhered to past things, as if nothing else had ever happened? If on this account Paul is to be called a reviler, Peter may likewise, on account of Annanias and Sapphira, be called a homicide; but as it would be wildness to do so in that case, much more in this. Moreover it is to be considered, that this vehemence is not used at the beginning, but after these evidences and proofs, which, rather than Paul himself, might now be held to administer the rebuke. For after he had shown that they rejected the faith, and made the death of Christ to be without a purpose, he introduces his reproof, which, even as it is, is less severe than they merited. Observe too how soon he stays his arm; for he adds not, Who has seduced you? Who has perverted you? Who has been sophistical with you? But, Who has cast an envious eye on you? thus tempering his reprimand with somewhat of praise. For it implies that their previous course had excited jealousy, and that the present occurrence arose from the malignity of a demon, whose breath had blasted their prosperous estate. And when you hear of jealousy in this place, and in the Gospel, of an evil eye, which means the same, you must not suppose that the glance of the eye has any natural power to injure those who look upon it. For the eye, that is, the organ itself, cannot be evil; but Christ in that place means jealousy by the term. To behold, simply, is the function of the eye, but to behold in an evil manner belongs to a mind depraved within. As through this sense the knowledge of visible objects enters the soul, and as jealousy is for the most part generated by wealth, and wealth and sovereignty and pomp are perceived by the eye, therefore he calls the eye evil; not as beholding merely, but as beholding enviously from some moral depravity. Therefore by the words, Who has looked enviously on you, he implies that the persons in question acted, not from concern, not to supply defects, but to mutilate what existed. For envy, far from supplying what is wanting, subtracts from what is complete, and vitiates the whole. And he speaks thus, not as if envy had any power of itself, but meaning, that the teachers of these doctrines did so from envious motives.
| Author: John Chrysostom Rank: Bishop AD: 407 |
Before whose eyes Jesus Christ was openly set forth, crucified. Yet was He not crucified in Galatia, but at Jerusalem. His reason for saying, among you, is to declare the power of faith to see events which are at a distance. He says not, crucified, but, openly set forth crucified, signifying that by the eye of faith they saw more distinctly than some who were present as spectators. For many of the latter received no benefit, but the former, who were not eye-witnesses, yet saw it by faith more clearly. These words convey both praise and blame; praise, for their implicit acceptance of the truth; blame, because Him whom they had seen, for their sakes, stripped naked, transfixed, nailed to the cross, spit upon, mocked, fed with vinegar, upbraided by thieves, pierced with a spear; (for all this is implied in the words, openly set forth, crucified,) Him had they left, and betaken themselves to the Law, unshamed by any of those sufferings. Here observe how Paul, leaving all mention of heaven, earth, and sea, every where preaches the power of Christ, bearing about as he did, and holding up His cross: for this is the sum of the Divine love toward us.
| Author: John Chrysostom Rank: Bishop AD: 407 |
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. .
 | Author: Jerome Rank: Priest AD: 420 |
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 ex pression, 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. .
| Author: Jerome Rank: Priest AD: 420 |
The listed verse explanations of the individual persons have nothing to do with the explanations of the other persons. This also applies to the Bible translations.
