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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:6–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.
I.From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (Gal 3:7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen 12:3), In thee shall all nations be blessed, had a reference hereunto, Gal 3:8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (Gal 3:9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.
II.He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us.
If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, Gal 3:10, and Deu 27:26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as Gal 3:12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, Gal 3:13) hath redeemed us from the curse of the law, etc. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deu 21:23. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ - that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note,
1.The misery which as sinners we are sunk into - we are under the curse and condemnation of the law.
2.The love and grace of our Lord Jesus Christ towards us - he has submitted to be made a curse for us, that he might redeem us from the curse of the law.
3.The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And,
4.That it is only through faith in him that we can hope to obtain this favour.
III.To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, Gal 3:11. The place referred to is Hab 2:4, where it is said, The just shall live by faith; it is again quoted, Rom 1:17, and Heb 10:38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness - that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith - that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev 18:5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.
IV.To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, Gal 3:15, etc. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (Gal 3:8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diathēkē signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (Gal 3:16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person - that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (Gal 3:18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Historical interpretation
Two Centuries of Reception
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But the Scripture, fore-seeing that God would justify the heathen through faith, declared to Abraham beforehand, That in thee shall all nations be blessed. So then they which are of faith shall be blessed with faithful Abraham."
But how are we children of faith? and of whose faith, if not Abraham's? For since "Abraham believed God, and it was accounted to him for righteousness; " since, also, he deserved for that reason to be called "the father of many nations," whilst we, who are even more like him in believing in God, are thereby justified as Abraham was, and thereby also obtain life-since the just lives by his faith,-it therefore happens that, as he in the previous passage called us "sons of Abraham," since he is in faith our (common) father, so here also he named us "children of faith," for it was owing to his faith that it was promised that Abraham should be the father of (many) nations.
Accordingly it is patience which is both subsequent and antecedent to faith. In short, Abraham believed God, and was accredited by Him with righteousness; but it was patience which proved his faith, when he was bidden to immolate his son, with a view to (I would not say the temptation, but) the typical attestation of his faith.
Also in the priest Melchizedek we see prefigured the sacrament of the sacrifice of the Lord, according to what divine Scripture testifies, and says, "And Melchizedek, king of Salem, brought forth bread and wine." Now he was a priest of the most high God, and blessed Abraham. And that Melchizedek bore a type of Christ, the Holy Spirit declares in the Psalms, saying from the person of the Father to the Son: "Before the morning star I begat Thee; Thou art a priest for ever, after the order of Melchizedek; " which order is assuredly this coming from that sacrifice and thence descending; that Melchizedek was a priest of the most high God; that he offered wine and bread; that he blessed Abraham. For who is more a priest of the most high God than our Lord Jesus Christ, who offered a sacrifice to God the Father, and offered that very same thing which Melchizedek had offered, that is, bread and wine, to wit, His body and blood? And with respect to Abraham, that blessing going before belonged to our people. For if Abraham believed in God, and it was accounted unto him for righteousness, assuredly whosoever believes in God and lives in faith is found righteous, and already is blessed in faithful Abraham, and is set forth as justified; as the blessed Apostle Paul proves, when he says, "Abraham believed God, and it was accounted to him for righteousness. Ye know, then, that they which are of faith, these are the children of Abraham. But the Scripture, foreseeing that God would justify the Gentiles through faith, pronounced before to Abraham that all nations should be blessed in him; therefore they who are of faith are blessed with faithful Abraham." Whence in the Gospel we find that "children of Abraham are raised from stones, that is, are gathered from the Gentiles." And when the Lord praised Zacchaeus, He answered and said "This day is salvation come to this house, forasmuch as he also is a son of Abraham." In Genesis, therefore, that the benediction, in respect of Abraham by Melchizedek the priest, might be duly celebrated, the figure of Christ's sacrifice precedes, namely, as ordained in bread and wine; which thing the Lord, completing and fulfilling, offered bread and the cup mixed with wine, and so He who is the fulness of truth fulfilled the truth of the image prefigured.
Even the miracles done by themselves, he says, declare the power of Faith, but I shall attempt if you will suffer me to draw my proofs from ancient narratives also. Then, as they made great account of the Patriarch, he brings his example forward, and shows that he too was justified by Faith. And if he who was before grace, was justified by Faith, although plentiful in works, much more we. For what loss was it to him, not being under the Law? None, for his faith sufficed unto righteousness. The Law did not then exist, he says, neither does it now exist, any more than then. In disproving the need of the Law, he introduces one who was justified before the Law, lest an objection should also be made to him; for as then it was not yet given, so now, having been given, it was abrogated. And as they made much of their descent from Abraham, and feared lest, abandoning the Law, they should be considered strangers to his kin; Paul removes this fear by turning their argument against themselves, and proves that faith is especially concerned in connecting them with Abraham. He draws out this argument more at length in the Epistle to the Romans; however he urges it also here in the words,
(Verse 6.) Just as Abraham believed God, and it was counted to him as righteousness. From this place until where it is written: Those who are of faith are blessed with faithful Abraham, Marcion erased from his Apostle. But what profit was there in embracing this, when the other things he left behind, his insanities, are opposed to it? Yet Abraham believed God, going out from his country into a land he did not know (Gen. 12 ff.): trusting that Sarah, who was ninety years old and barren, would give birth; and hearing the promise of God that his offspring would be called through Isaac, he offered Isaac as a sacrifice, and yet did not doubt the promise of the Lord. The faith is rightly considered to contribute to justice, the one who, having gone beyond the works of the Law, has deserved God not out of fear, but out of love.
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Summary
Galatians 3:6 stands as a foundational declaration in Paul's theological argument, asserting that a right standing with God is achieved through faith, not through adherence to the Mosaic Law or human works. Drawing directly from the Old Testament, Paul cites Abraham, the revered patriarch, as the prime example of one whose belief in God was divinely credited as righteousness, thereby establishing a pattern for all who would be justified before the Almighty.
Context
Literary Context
This verse is a pivotal point in Paul's letter to the Galatians, serving as the cornerstone of his argument against the Judaizers who insisted on Gentile circumcision and Law-observance for salvation. Paul has just challenged the Galatians, asking if they received the Spirit by works of the Law or by hearing with faith (Galatians 3:2). He then immediately turns to Abraham's experience, quoting Genesis 15:6 to demonstrate that the principle of justification by faith predates the Mosaic Law by centuries. This sets the stage for Paul's subsequent exposition on the Abrahamic covenant, the purpose of the Law, and the singular role of Christ in fulfilling God's promises.
Historical & Cultural Context
The Galatian churches were grappling with a significant theological crisis. Jewish Christians, often referred to as Judaizers, had infiltrated these Gentile congregations, teaching that faith in Christ was insufficient for salvation and that believers must also undergo circumcision and observe elements of the Mosaic Law. This teaching directly undermined the core of the gospel Paul preached – salvation by grace through faith alone. Paul's appeal to Abraham was strategically powerful, as Abraham was revered by both Jews and Gentiles (proselytes) as the father of their faith. By demonstrating that Abraham himself was justified by faith before the Law and before circumcision, Paul dismantled the Judaizers' central premise and upheld the universality of God's plan of salvation through faith in Christ, accessible to all, irrespective of ethnic or ritualistic background.
Key Themes
Galatians 3:6 is central to several key themes in the letter. Foremost is the theme of Justification by Faith Alone, which asserts that a right standing with God is a divine imputation based solely on belief, not on human merit or ritualistic performance. This verse highlights Abraham as the Prototype of Faith, presenting him not merely as an ethnic ancestor but as the spiritual father of all who believe, whether Jew or Gentile, because his experience perfectly illustrates God's method of justification. Furthermore, it introduces the concept of Imputed Righteousness, where God graciously credits righteousness to a person's account, not because they have perfectly obeyed, but because they have trusted in Him. This theme is profoundly developed by Paul in his letter to the Romans, particularly in Romans 4.
Exposition and Analysis
Key Word Analysis
This verb signifies to have faith, to trust, or to be persuaded of something. In the context of Abraham, it means he placed his complete reliance and confidence in God's word and promises, even when they seemed humanly impossible (e.g., having a son in old age, becoming the father of many nations). It is an active, trusting surrender to God's character and truth.
This term is derived from the root for "word" or "reason" and carries significant weight in ancient accounting and legal contexts. It means "to reckon," "to credit," "to impute," or "to put to one's account." It implies a divine transaction where something is attributed or credited to someone, not necessarily because they inherently possess it, but because it is legally or graciously assigned to them. Here, God credits righteousness to Abraham, not as an earned wage, but as a gracious declaration based on his faith.
This noun refers to the quality of being morally right or just, equity of character, or conformity to divine law. In a theological sense, especially in Paul's writings, it denotes a right standing before God. It is a status of being declared just or innocent in God's sight, which in this verse is shown to be a result of God's imputation based on faith, rather than human achievement.
Verse Breakdown
"Even as Abraham believed God"
This clause directly references Genesis 15:6, establishing Abraham's faith as the pivotal act. It underscores that Abraham's relationship with God was founded on trust, not on any legal code or ritualistic performance, as the Mosaic Law would not be given for another 430 years (Galatians 3:17). His belief was a deep, personal conviction in God's promises, even when those promises defied natural expectation.
"and it was accounted to him for righteousness"
This second clause reveals the divine response to Abraham's faith. The Greek word "accounted" (logízomai) is a forensic or accounting term, meaning God "credited" or "imputed" righteousness to Abraham's spiritual account. This righteousness was not something Abraham earned through perfect obedience or good deeds; rather, it was a gracious declaration from God, a status bestowed upon him because of his faith. The preposition "for" (eis) indicates the purpose or result: his faith resulted in him being declared righteous.
Literary Devices
Paul employs several potent literary devices in Galatians 3:6. The most prominent is Quotation, as he directly cites Genesis 15:6, lending scriptural authority and historical precedent to his argument. This direct quote functions as a powerful Rhetorical Argumentation, serving as an undeniable proof-text to counter the Judaizers' insistence on Law-keeping. By presenting Abraham, the revered patriarch, as one justified by faith, Paul uses Analogy and Typology, establishing Abraham as a type or model for all believers, demonstrating that God's method of justification has always been consistent across dispensations. This strategic use of Abraham's example is a masterstroke in Paul's defense of the gospel of grace.
Theological and Thematic Connections
Galatians 3:6 is a theological linchpin, articulating the doctrine of justification by faith alone (sola fide), a cornerstone of Protestant theology. It asserts that humanity's right standing before a holy God is not achieved through human effort, moral performance, or adherence to religious laws, but through a gracious divine declaration based on one's trust in God. This principle of imputed righteousness, first exemplified in Abraham, highlights God's initiative in salvation and underscores that salvation is a gift received by faith, not a wage earned by works. It establishes a universal path to salvation, accessible to all who believe, irrespective of their ethnic background or their ability to perfectly keep a legal code.
Reflection and Application
Galatians 3:6 offers profound comfort and liberation to believers today. It assures us that our acceptance before God is not contingent on our fluctuating performance, our adherence to a set of rules, or our participation in religious rituals. Instead, our righteousness is a gift, graciously imputed to us by God when we place our faith in Jesus Christ. This truth frees us from the crushing burden of trying to earn God's favor, allowing us to rest securely in His finished work on the cross. It empowers us to live not out of a need to prove ourselves, but out of gratitude for the unmerited grace we have received, fostering genuine humility and a deep appreciation for God's boundless love.
Questions for Reflection
FAQ
What does "accounted to him for righteousness" truly mean?
This phrase signifies that God, in His grace, legally credited or imputed righteousness to Abraham's spiritual account. It means Abraham was declared righteous in God's sight, not because he was inherently perfect or had earned it through his deeds, but because he placed his faith in God. It's a divine declaration of right standing, a gift of status, rather than an earned achievement. This concept is foundational to understanding justification by faith, where God's perfect righteousness is attributed to believers through Christ, as further explained in Romans 4:3-5.
Why does Paul use Abraham as the primary example for justification by faith?
Paul's choice of Abraham is highly strategic and effective. Abraham was the revered patriarch of the Jewish people, the recipient of the covenant promises, and a figure of immense respect. By demonstrating that Abraham himself was justified by faith before the Law was given (by 430 years, as noted in Galatians 3:17) and before he was circumcised (as discussed in Romans 4:9-11), Paul effectively dismantles the Judaizers' argument that Gentile believers needed to observe the Mosaic Law or be circumcised. Abraham's experience proves that God's plan for salvation has always been through faith, making him the spiritual father of all believers, whether Jew or Gentile.
Christ-Centered Fulfillment
Galatians 3:6, by pointing to Abraham's faith as the basis for his righteousness, powerfully foreshadows the ultimate and complete fulfillment of God's plan for righteousness in Jesus Christ. Abraham's faith was directed towards God's promises, which ultimately centered on the coming seed—Christ Himself (Galatians 3:16). While Abraham believed God's word, believers today place their faith in the incarnate Word, Jesus Christ, who perfectly fulfilled all righteousness and bore the curse of the Law on our behalf (Galatians 3:13). Our righteousness is not merely credited to us, but it is found in Christ, for He became sin for us "that we might become the righteousness of God in Him" (2 Corinthians 5:21). Thus, Abraham's experience serves as a divine blueprint, illustrating that salvation has always been, and forever will be, a gift of grace received through faith, perfectly embodied and secured in the person and work of our Lord Jesus Christ.