Exegetical and Hermeneutical Commentary of Galatians 3:11
But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.
11. in the sight of God ] Better, before God, i.e. at His bar. This forensic use of the preposition is common in Classical Greek. Comp. 2Th 1:6; Jas 1:27; 1Pe 2:20.
The just shall live by faith ] The quotation from Hab 2:4, is also found, Rom 1:17; Heb 10:27. The literal rendering of the Hebrew, as given by Bp. Lightfoot, is, ‘Behold the proud man, his soul is not upright; but the just man shall live by his faith’. In the LXX. the verse runs, ‘If one draw back, my soul hath no pleasure in him; but the just shall live by faith in me (or, my faith)’. There is also a reading, ‘My just one shall live by faith’. Although the Hebrew word, which is rendered ‘faith’, elsewhere means ‘steadfastness’, there is really no violence done to the original by St Paul’s manner of quotation. The Greek versions support his rendering. And the expression ‘faith in me’, is equivalent to ‘steadfast confidence in me’: or if we adopt the other rendering ‘my faith = steadfastness’, we have that attribute of God ‘who cannot lie’, which is at once the correlative and ground of man’s trust in God. Comp. Isa 7:9, ‘If ye hold not fast, verily ye shall not stand fast’. Dr Cheyne.
Fuente: The Cambridge Bible for Schools and Colleges
11, 12. St Paul by reference to two other familiar passages of the O.T. confirms his assertion that justification cannot be by the Law. He has proved from Scripture that no man can be justified by a Law which pronounces a curse on all who fail to render a perfect obedience to its commands. He now from another Scripture shews that there is a way, opened by God Himself, in which sinners have found, and may find pardon and acceptance, yea, a perfect righteousness and the true life. The prophet Habakkuk declares, “The just shall live by faith”. This cannot apply to those who seek life in the Law; for its condition is, ‘Do this, and thou shalt live’. Entirely contrary and antagonistic is the condition of the Gospel, ‘Believe and live’. It is not a difference on which St Paul insists. It is opposition between faith and works, grace and merit, the Gospel and the Law. When God justifies a sinner through faith in the Lord Jesus Christ, there is no place left for human merit. If Christ’s merit, appropriated by faith, is not sufficient to justify us, we are lost. If it is sufficient, our imperfect, faltering, sin-stained obedience can add nothing to that sufficiency.
Fuente: The Cambridge Bible for Schools and Colleges
But that no man is justified … – The argument which Paul has been pursuing he proceeds to confirm by an express declaration of the Bible. The argument is this: It is impossible that a man should be justified by the Law, because God has appointed another way of justification. But there cannot be two ways of obtaining life, and as he has appointed faith as the condition on which people shall live, he has precluded from them the possibility of obtaining salvation in any other mode.
For, The just shall live by faith – This is quoted from Hab 2:4. This passage is also quoted by Paul in Rom 1:17; see it explained in the note on that verse. The sense here is, that life is promised to man only in connection with faith. It is not by the works of the Law that it is done. The condition of life is faith: and he lives who believes. The meaning is not, I apprehend, that the man who is justified by faith shall live, but that life is promised and exists only in connection with faith, and that the just or righteous man obtains it only in this way. Of course it cannot be obtained by the observance of the Law, but must be by some other scheme.
Fuente: Albert Barnes’ Notes on the Bible
Gal 3:11
But that no man is Justified by the law in the sight of God, it is evident.
Justification not by the law but by faith in Christ
I. What is justification.
1. To be justified is to be brought into a right relation to law.
2. Justification is the bringing of a man into right relations with all law-loving and law-keeping beings.
3. When God justifies He brings us into a condition of potential righteousness.
II. Justification is impossible through the law.
1. Not ceremonial but moral law.
2. The Bible assumes
(1) that man has broken this law, and
(2) that no amount of obedience can restore him to his lost dignity.
III. Justification is possible through faith in Jesus Christ.
1. His atonement is the ground of it.
2. Faith in that atonement the means. (S. Pearson, M. A.)
The just shall live by faith
I. Life is received by the faith which makes a man just. A man begins to live–
1. By a full acquittal from condemnation and from penal death as soon as he believes in Christ.
2. As one raised out of spiritual death.
3. No form of works, or knowledge, or profession, or feeling, can prove him to be an absolved and quickened man; but faith does this.
II. Life is sustained by the faith which keeps a man just.
1. He who is forgiven and quickened lives ever afterwards as he began–by faith. Neither feelings, devotion, nor acquirements become his trust; he still looks out of himself to Jesus.
2. He lives by faith as to all the forms of his life.
(1) As a child and a servant.
(2) As a pilgrim progressing and a warrior contending.
(3) As a pensioner enjoying and a heir expecting.
3. He lives by faith in every condition.
(1) In joy and sorrow.
(2) In wealth and poverty.
(3) In strength and weakness.
(4) In labouring and languishing.
(5) In life and death.
4. He lives best when faith is at its best, even though in other respects he may be sorely put to it. (C. H. Spurgeon.)
I. The soul is the life of the body.
II. Faith is the life of the soul.
III. Christ is the life of faith. (Flavel.)
The impossibility of a legal and the certainty of a Christian justification
The law is like a noble vessel which man has damaged so that the waters flow through many a leak. As the waves rise higher and higher, and the prospects of destruction become more stern, and every effort is seen to be but wasted strength, these words come over the drowning soul, As many as are of the works of the law are under a curse. But Christ Jesus has come on to the sinking vessel, and, engulfed in the waves, has taken upon Him the effect of our folly and sin. And by His death the curse that rested upon us rests on Him. (S. Pearson, M. A.)
Faith: life
Faith engrafts us into Christ; by faith we are inserted lute the vine; but the plant that is engrafted, must also be fruitful, or else it shall be quite cut off from the root, and thrown into everlasting burning. And this is the full plain meaning of those words so often used for the magnification of faith, The just shall live by faith. (Jeremy Taylor.)
Living by faith requires effort
A schoolmaster teacheth a boy gratis, but the youth cannot possibly attain to learning unless he be industrious; but it doth not therefore cease to be free on the teachers part because the learners pains are required. (Arrowsmith.)
Life by faith
Men who are saved by faith become just. The operation of faith upon the human heart is to produce love, and through love, obedience, which is only another name for morality or holiness, the flower of the new nature. The Christian man should aim after the highest degree of spiritual culture and heavenly perfection; yet his salvation depends not on his attainments, but upon his faith in a crucified Redeemer. Faith is the fruitful root, the inward channel of sap, the great life-grace in every branch of the vine.
I. In the purest spiritual sense it is true that the just shall live by faith. Great saints must be great believers. Little-faith can never be a matured saint.
1. The nobility of the inner life depends upon faith. A man whose life is hid with Christ in God is one of the aristocrats of this world. In proportion as the spiritual life is developed, the man grows in dignity.
2. The energy of the spiritual life depends on faith. Wherever the spiritual life fairly pervades a man, it is a force which cannot be bound, fettered, or kept under; a holy fury, a sacred fire in the bones. But this energy can only be exerted under the power of faith.
3. Growth in the spiritual life depends upon our faith. Faith enriches the soil of the heart, fills our treasuries with the choicest gold, and loads our tables with the daintiest food for the soul.
II. Faith is operative in our daily life.
1. It sustains the just man under all his trials, difficulties, sufferings, or labours.
2. It has an effect upon the dispensations of Divine Providence.
III. This is also true in the history of the Christian Church as a whole.
1. The Church lives by faith, not speculation.
2. By faith, not retiring despondency.
3. By faith, not the proprieties. (C. H. Spurgeon.)
Life by faith
The Jews in the Talmud have the saying, The whole law was given to Moses at Sinai, in six hundred and thirteen precepts. David, in the fifteenth Psalm, brings them all within the compass of eleven. Isaiah brings them to six (Isa 33:15); Micah to three (Mic 6:8); Isaiah, again, to two (Isa 56:1-12.); Habakkuk to this one, The just shall live by faith (Hab 2:4). (Lightfoot.)
Hopeful endeavour the beginning of faith
See the spider casting out her film to the gale, she feels persuaded that somewhere or other it will adhere and form the commencement of her web. She commits the slender filament to the breeze, believing that there is a place provided for it to fix itself. In this fashion should we believingly cast forth our endeavours in this life, confident that God will find a place for us. He who bids us pray and work will aid our efforts and guide us in His Providence in a right way. Sit not still in despair, O son of toil, but again cast out the floating thread of hopeful endeavour, and the wind of love will bear it to its resting place. (C. H. Spurgeon.)
Justification by the law impossible
I. The requirements of the law.
1. Its authority. It was the Word of God.
2. In reference to its precepts, perfect obedience was required (Deu 33:2).
II. The penalty which the failure of obedience involved. Cursed is every one that continueth not, etc.
III. The ruin to which those are exposed who are seeking justification through the works of the law. As many as are of the works of the law are under the curse. Lesson–The folly of those who are seeking justification by works. To expect to be warmed by the keen northern blast, or to have our thirst quenched by a draught of liquid fire, were not more–were not so–incongruous. This were merely to expect that a positive appointment of God should be altered, which is not in the nature of things impossible–which in particular cases has actually taken place. That were, to expect a revolution to take place in the moral nature of Him with whom there is no variableness or shadow of turning. (R. Nicholls.)
Justification by law inconsistent with Scripture
I. The blessedness of the righteous is obtained by faith.
II. In contrast to faith, the law gives the promise of life only to him who worketh. The law says: The man that doeth them shall live in them. The law knows nothing of faith; it secures blessings only for those who obey its precepts.
III. Having proved that the blessedness of the righteous is obtained by faith, and that through the law there is a promise for the obedient only, the conclusion is obvious that no man is justified by the law in the sight of God. The man who seeks to establish his own righteousness may justify himself in his own estimation, or in that of his fellow-men, but he cannot make himself acceptable in the judgment of God. In the lower courts, where partial justice is administered, he may succeed in obtaining a favourable verdict, but, entering into the presence of God, he stands condemned. (R. Nicholls.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 11. But that no man is justified by the law] By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, Hab 2:4, has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The apostle, by another argument, proveth that sinners are not justified by works. He grants, they may be justified by their good and blameless living before men, so as that they may have nothing to say against them, but he says they cannot, by such works, be justified in the sight of God. His argument is from the opposition that is between faith and works. He proveth, from Hab 2:4, that we are justified by faith; where the prophet saith, that the just (or righteous man) shall live by faith; fetch his life from faith, live his spiritual life by faith, and obtain eternal life by faith, the life of his righteousness shall be by faith.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. by the lawGreek,“IN the law.”Both in and by are included. The syllogism in thisverse and Ga 3:12, is,according to Scripture, “The just shall live by faith.” Butthe law is not of faith, but of doing, or works (that is, does notmake faith, but works, the conditional ground of justifying).Therefore “in,” or “by the law, no man is justifiedbefore God” (whatever the case may be before men, Ro4:2) not even if he could, which he cannot, keep the law,because the Scripture element and conditional mean of justificationis faith.
The just shall live by faith(Rom 1:17; Hab 2:4).Not as BENGEL and ALFORD,”He who is just by faith shall live.” The Greeksupports English Version. Also the contrast is between “liveby faith” (namely, as the ground and source of hisjustification), and “live in them,” namely, in hisdoings or works (Ga 3:12), asthe conditional element wherein he is justified.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But that no man is justified,…. There are some that are justified, as all God’s elect are, in his own mind and will from eternity; which will of his to justify them, upon the righteousness of his Son, undertook by him to bring in, is their justification in the court of heaven; and all that believe in Christ are openly and manifestly justified in the court of conscience, under the testimony of the Spirit of God: but no one is justified
by the law; it is in the Greek text, “in the law”; there were many justified before the law was given, as Noah, Job, Abraham, and all the Ante-Mosaic believers; and there were many justified “in”, or under the legal dispensation; but none of them were justified by their obedience to the law, but by the righteousness they believed they had in the Lord: especially no man is justified
in the sight of God; who sees the heart, knows the spring of actions, and whose judgment is according to truth; that is, by the law and the deeds of it, however they may before men:
it is evident; it is a clear case, out of all dispute, as appears from Hab 2:4
for the just shall live by faith; which may be read either, “the just by faith, shall live”: that is, the man who is just by faith, or justified by faith, not by it as a principle or act, or as the cause or matter of his justification, but by the object of his faith, Christ and his righteousness apprehended by faith, and so not just or justified by works; he shall live a life of justification, through that righteousness his faith receives; he shall live comfortably, with much peace and joy in the Holy Ghost, as the result of his being justified by faith; and shall live eternally, and never die the second death: or the “just shall live by faith”; he that is righteous, not by his own works, but by the obedience of Christ, shall live not upon faith, but by it on Christ, and his righteousness, which is revealed from faith to faith; and this makes it a clear point, that he is not justified by the law, for if he was, he would not live by faith on Christ, but in and by the deeds of the law.
Fuente: John Gill’s Exposition of the Entire Bible
In the sight of God ( ). By the side of () God, as God looks at it, for the simple reason that no one except Jesus has ever kept all the law, God’s perfect law.
Fuente: Robertson’s Word Pictures in the New Testament
But [] . Better, now. The de continues the argument, adding the scripture testimony.
By the law [ ] . Rather, in the sphere of the law; thus corresponding with continueth in, verse 10.
The just shall live by faith [ ] . Better, the righteous. Quoted from Hab 2:4, and appears in Rom 1:17, and Heb 10:28. The LXX has mou my, either after dikaiov, “my righteous one shall live, etc.,” or after pistewv, “by my faith or faithfulness.” 60
Fuente: Vincent’s Word Studies in the New Testament
1 ) “But that no man is justified by the law,” (hoti de en nomo oudeis dikaioutoi) “That now (indeed) no man is justified by law;” or “no man exists who has been justified by the law,” else Jesus could not be the Savior of all, by faith, Gal 2:16.
2) “In the sight of God, it is evident,” (para to theo delon) “before God, it is clear, apparent, or evident. God sees; God knows; and Paul saw this and knew it, for he -too had once while in sin tried to acquire salvation from sin and a guilty conscience by the deeds of the law; Rom 3:19-20.
3) “For, the just shall live by faith,” (hoti ho dikaios ek pisteos zesetai) “Because the just (one) will live out of (by) faith;” One is not only justified, acquitted from condemnation by faith, but he is also to live by that spiritual gift of faith, 1Co 13:13; Heb 2:4; Rom 1:17; Heb 10:38.
Fuente: Garner-Howes Baptist Commentary
11. But that no man, is justified by the law. He again argues from a comparison of contradictory schemes. “If we are justified by faith, it is not by the law: but we are justified by faith therefore it is not by the law.” The minor is proved by a passage from Habakkuk, which is also quoted in the Epistle to the Romans. (Hab 2:4; Rom 1:17.) The major is proved by the difference in the methods of justification. The law justifies him who fulfils all its precepts, while faith justifies those who are destitute of the merit of works, and who rely on Christ alone. To be justified by our own merit, and to be justified by the grace of another, are two schemes which cannot be reconciled: one of them must be overturned by the other. Such is the amount of the argument: let us now attend to the separate clauses.
The just shall live by faith. As we had occasion to expound this passage where it occurs in the Epistle to the Romans, it will be unnecessary to repeat the exposition of it here. The prophet evidently describes a proud confidence in the flesh as contrasted with true faith. He declares, that “the just shall live;” by which he means, not that they are supported for a short period, and liable to be overwhelmed by an approaching storm; but that they shall continue to live, and that, even amidst the most imminent danger, their life shall be preserved. There is therefore no weight in the scornful reproaches of our adversaries, who allege that the prophet there employs the word Faith in a wider acceptation than Paul does in this passage. By Faith he evidently means the exercise of a calm, steady conscience, relying on God alone; so that Paul’s quotation is properly applied.
Fuente: Calvin’s Complete Commentary
(11) In the sight of God.Standing as a prisoner before His tribunal.
The just shall live by faith.The stress is on the word faith. It is faith (not law) which gives life. In St. Pauls application of the passage, the word just must be taken in what is technically termed a slightly proleptic sense. A man is not just before the exercise of faith, but he becomes just by the exercise of it; and, in another aspect, the state of righteousness upon which he then enters is also a state of life. Strictly speaking, the order isfaith, justification, life. It would be possible to take the Greek in such a way as to bring out this more distinctly: The just by faith (i.e., he whose righteousness is based on faith) shall live. Some good commentators take the passage thus, but a balance of considerations seems, on the whole, to be in favour of the sense adopted in the Authorised version.
The quotation is from Hab. 2:4, where it refers to the preservation of the righteous Israelite amidst the general ruin caused by the Chaldean invasion. Though the wicked and proud shall be destroyed, the righteous man shall live by his faith. There is some division of opinion amongst commentators as to whether the word translated faith means, in the original, faith in the active sense or faith in the passive sensefidelity, faithfulness, or trust in God. The sense in which the word is used by St Paul is most nearly related to the latter. It has the full-developed Christian meaning, which begins in belief, includes trust, and passes on to become an active energy of devotion. (Comp. the Note and Excursus on Rom. 1:17, where the same quotation is made.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
(11, 12) The Law could not bring a blessing. It could not justify. For the condition of justification is faith; and the Law has nothing to do with faith. Its standpoint was entirely differentthat of works.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11. In the sight of God However it may be in the sight of man. Men can easily lower law for themselves and for each other. They can easily pardon themselves and each other for transgression of law. But how are law and pardon in the sight of God, is the great question. Note, Rom 4:2. The just by faith. Note, Rom 1:17.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now that no man is reckoned as righteous by the Law in the sight of God is evident, for “The righteous shall live by faith”. And the Law is not of faith, but “He who does them shall live in them”.’
For not only does Scripture teach us that the Law brings us under a curse, so that no man is finally reckoned as righteous by the Law, which is the negative aspect of it, it also teaches us positively that ‘the righteous shall live by faith’ (Hab 2:4). This is the positive side. Indeed the only ones who can be truly righteous are those who so live, for they rise above the Law as they look to God. They are not constantly pummelled by the Lord, (although He may pummel them some time), they rather let Him live through them. The Law looks at our lives and marks our failures, but God looks at our hearts and accepts our response of faith and trust. And then we daily live by faith, faith in the One Who loved us and gave Himself for us (Gal 2:20). But what if we become conscious of sin? Then as we admit them to Him the blood of Christ daily cleanses us from all sin (1Jn 1:7). Are we conscious of weakness? Then we ask Jesus Himself to live through us. We yield the reins of our lives to Him.
In Habakkuk the verse signifies that the truly righteous will survive all that comes on them because of their faith in God. They will look to God to see them through, and as a result He will. This too is the Christian message. As Christ fills their sight, and fills their hearts, the Law will slip away ashamed. For it has been replaced by a Greater. And He will live though them and enable them to do what the Law with its curse could not do, live by confident trust in God.
‘And the Law is not of faith, but ‘he who does them shall live in them’. This is cited from Lev 18:5. There the point is made that man must keep all God’s laws and statutes. And if he achieves it then he will live in them, that is life will result from his actions. But as Paul has indicated (Gal 3:10), no one does keep them all, and so no one in the end obtains life through them. The Law fails in that aim, and will continue to do so, because of the continual weakness of man.
But now comes the Good News of the Gospel. Of course, originally Leviticus was referring to those who had believed and had responded to the covenant through the shedding of blood. For them the Law was now a way of life following salvation, not a way of salvation. But it was later ages who had begun to see it as a way of salvation. And they had begun to believe that somehow as they strove to keep the law it would give them life. But it did not. Nor would it ever do so. Faith in Christ must come first, and then He will begin to fulfil the Law through us.
Fuente: Commentary Series on the Bible by Peter Pett
Gal 3:11. The just shall live by faith.. A dispute arose between St. Paul and the Judaizing Christians, concerning what it was which justified a man before God, and entitled him to that eternal life brought to light by the gospel. They held it to be the works of the law. St. Paul, on the contrary, affirms, that it was faith in Jesus the Messiah: and thus he argues: But that no man is justified by the law, is evident; for the just shall live by faith; and the law is not of faith, but the man that doth them shall live in them.As much as to say, “That no man can obtain life by virtue of the law, is evident from one of your own prophets, Habakkuk, who expressly holds, that the just shall live by faith. Now, by the law, no rewards are promised to faith, but to works only;The man that doth, (says the law, Lev 18:5.) shall live in them.” See Rom 1:17; Rom 3:28. Heb 2:4.
Fuente: Commentary on the Holy Bible by Thomas Coke
f
Gal 3:11 f. ] carrying on the argument. After Paul in Gal 3:10 has proved the participation of believers in the blessing of Abraham by the argumentum e contrario , that those who are of the law are under curse , it is his object now in order to complete the doctrinal explanation begun in Gal 3:6 on the basis of Scripture to show, on the same basis, the only way of justification, and that ( a ) negatively: it is not by the way of the law that man becomes righteous (Gal 3:11-12 ), and ( b ) positively: Christ has made us free from the curse of the law (Gal 3:13 ). Observe (in opposition to Wieseler’s objection) that in . , the being justified in spite of the curse , and consequently the becoming free from it, is clearly and necessarily implied by the context preceding (Gal 3:10 ) and following (Gal 3:13 ).
Gal 3:11-12 contain a complete syllogism; . forming the major proposition, Gal 3:12 the minor, and the conclusion. The subtle objections of Hofmann are refuted not only by the combination , but also by the necessary inner correlation of and , which are put as reciprocal.
The first is declaratory, and the second causal: “but that through the law no one , is evident, because ,” etc. Homberg and Flatt take them conversely: “But because through the law no one , it is evident that ,” etc. The circumstance that must mean it is evident, that (Flatt), comp. 1Co 15:27 , is not to be adduced as favouring the latter view; for in our interpretation also it has this meaning, only is made to precede (see Khner, II. p. 626). Against it, on the other hand, we may urge, that Gal 3:12 would be quite superfluous and irrelevant to the argument, and also that , as a well-known aphorism, of Scripture , is far more fitly employed to prove than to be itself proved. Far better is the view of Bengel, who likewise is not inclined to separate : “Quod attinet ad id (the former thus being equivalent to , , 2Co 1:18 ; 2Co 11:10 ; Joh 2:18 ; Joh 9:17 ), quod in lege nemo justificetur coram Deo, id sane certum est,” etc. The usual view is, however, more natural [125] and more emphatic. Hofmann, in loc . and Schriftbew . I. p. 615 f., wishes to take Gal 3:11-12 as protasis to Gal 3:13-14 ; according to his view, specifies the cause, and (or ) only introduces the illustration of this cause. But we thus get a long parenthetically involved period, differing from the whole context, in which Paul expresses himself only in short sentences without periodic complication; moreover, the well-known use of as namely (see especially Buttmann, ad Plat. Crit . p. 106; Bast, Palaeogr . p. 804) does not occur elsewhere in the N.T., although the opportunities for its use were very frequent (1Co 15:27 , 1Ti 6:7 , are wrongly adduced); further, it is priori very improbable that the two important quotations in Gal 3:11-12 should be destined merely for incidental illustration (comp. Rom 1:17 ); and lastly, there would result an awkward thought, as if, namely, Christ had been moved to His work of redemption, in the death on the cross, by the reflection contained in Gal 3:11-12 (comp., on the contrary, Gal 4:3-5 ; Rom 8:3 ; 2Co 5:21 ).
] not: by observance of the law , which would be (Erasmus, Koppe, Rosenmller, and others), but: through the law , in so far, namely, as the law is an institution which does not cancel the curse so pronounced and procure justification; for otherwise faith must have been its principle, which is not the case (see the sequel). The law is consequently, in principle , not the means by the use of which a man can attain to justification. On this (Rom 8:3 ), comp. Lipsius, Rechtfertigungsl . p. 68; Neander, II. p. 658 ff.; Weiss, bibl. Theol . p. 286 f. in Gal 3:13 corresponds to the emphatically prefixed (what by the law is not done, Christ has effected); therefore is not to be understood (with Rckert, de Wette, and others) as: in , in the condition of Judaism, or in the sense of the rule (Wieseler), but as: through, by means of .
] judice Deo , opposed to the judgment of men. Comp. Rom 2:13 ; Winer, p. 369 [E. T. 492],
] an aphorism of Scripture well known to the readers, which therefore did not need any formula of quotation (D* E F G, Syr. Erp. It., have before , F G also omitting ). Comp. 1Co 15:27 ; Rom 9:7 ; and van Hengel in loc . The passage is from Hab 2:4 , according to the LXX. ( . , or, according to A.: . . . .), where it is said: The righteous ( ) shall through his fidelity (towards God) become partaker of (theocratic) life-blessedness . The apostle, glancing back from the Messianic fulfilment of this saying which he had everywhere in view, and experienced most deeply in his own consciousness to the Messianic destination of it, recognises as its prophetic sense: “ He who is righteous through faith (in Christ) shall obtain (Messianic) life .” Comp. on Rom 1:17 . In so doing Paul, following the LXX., which very often renders by , had the more reason for retaining this word, because the faithful self-surrender to God (to His promise and grace) is the fundamental essence of faith in Christ; and he might join to , because the life presupposes no other righteousness than that . Here also, as in Rom. l.c . (otherwise in Heb 10:38 ), the words are to be connected (Chrysostom, Cajetanus, Pareus, Bengel, Baumgarten, Zachariae, Michaelis, Semler, Morus, Griesbach, Knapp, Rckert, Winer, Gramm . p. 129 [E. T. 170], Hilgenfeld, Reithmayr, Hoelemann, and others), and not (so most of the older expositors, following Jerome and Augustine; also Borger, Winer, Matthies, Schott, de Wette, Wieseler, Ewald, Holsten, Hofmann, Matthias): for Paul desires to point out the cause of the righteousness , and not that of the life of the righteous, although this has the same cause; and in Gal 3:12 , stands in contrast not to merely, but to . Compare, besides, Hoelemann, l.c . p. 41 f. Paul, however, did not write or , because this important saying was well known and sanctioned by usage in the order of the words given by the LXX.; so that he involuntarily abstained from the freedom of dealing elsewhere manifested by him in quoting from Scripture. The grammatical correctness of the junction of . to is evident from the fact that the phrase . is used; comp. Gal 3:8 .
[125] For if we take Bengel’s explanation, the will not suit well the following words, because they form an utterance of Scripture . We should expect possibly , so that then the first would have to be understood as: , (Fritzsche, Quaest. Luc . p. 59 ff.; Schaef. ad Dem . II. p. 71).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
Ver. 11. Shall live by faith ] As being justified by faith. See Trapp on “ Rom 1:17 “
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11, 12 .] ‘contain a perfect syllogism, so that . . is the major proposition, Gal 3:12 the minor, and . . . the consequence.’ Meyer. It is inserted to strengthen the inference of the former verse, by shewing that not even could a man keep the law, would he be justified the condition of justification, as revealed in Scripture, being that it is by faith . But (= moreover) that in (not merely the elemental in, but the conditional as well: ‘in and by:’ not ‘ through ’) the law no man is justified (the normal present: is , in God’s order of things) with God (not emphatic as Bengel, ‘quic-quid sit apud homines:’ this would require : but – – – is simply predicated of ) is evident, for (it is written, that) the just by faith shall live (not ‘ the just shall live by his faith ,’ as Winer, De W., al. The order of the words would indeed suggest this rendering, seeing that . . . would properly represent the other: but we must regard St. Paul’s logical use of the citation: and I think, with Meyer, that he has abstained from altering the order of the words as being well known. He is not seeking to shew by what the righteous shall live, but the ground itself of that righteousness which shall issue in life ; and the contrast is between and . It is right to say that Ellic. (both edd.) prefers the other rendering, and supports it by the fact that the original Hebrew will not bear this one, and that St. Paul adopts the words of the LXX as they stand; and by the contrast between , and . Jowett doubts whether could be used absolutely: but see Heb 12:9 . I still however prefer rendering as above. The construction desiderated by Bp. Middleton to suit our rendering, ., would stultify the sentence, by bringing into view other , who were not ): but (logical, introducing the minor of the syllogism: see above) the law (not ‘law, as such,’ Peile: no such consideration appears here, nor any where, except in so far as the law of Moses is treated of as possessing the qualities of law in general) is not of (does not spring from nor belong to: ‘non agit fidei partes,’ Beng.) faith: but (sondern) (its nature is such that) he who has done them (viz. . . of Lev 18:5 ) shall live in (conditional element) them (see Rom 10:5 ).
Fuente: Henry Alford’s Greek Testament
Gal 3:11-12 . The failure of the Law to justify is further established by a comparison of Hab 2:4 with Lev 18:5 : the latter embodies the spirit of the Law: for it demands obedience as a necessary condition antecedent to the gift of life from God ( cf. Rom 10:5 ). The prophet on the contrary makes life dependent upon faith. By thus substituting faith for obedience he virtually supersedes the existing Law, and establishes a new criterion, which takes account of the state of heart instead of the outward life ( cf. Rom 1:17 ). The same passage is adduced in Heb 10:38 in proof of the vital importance of faith. All three writers agree in basing true religion upon heartfelt trust in God: but whereas the Epistle to the Hebrews regards faith from the same standpoint as the Hebrew prophet, and identifies it with the steadfast loyalty to an unseen God which supports the believer under manifold trials, Paul here limits his view to the faith which prompts the convert to embrace Christ. Regarding it therefore from a purely Christian standpoint, he embodies in his conception the new revelation of the Father’s character made in Christ. The faith which he has in mind is justifying faith, the faith in God’s pitying love which assures a repentant sinner of forgiveness and merciful acceptance in spite of a guilty past.
Fuente: The Expositors Greek Testament by Robertson
no man = no one. Greek. oudeis,
by. Greek. en. App-104.
in the sight of = before, Greek. para. App-104.
just, Greek. dikaios. App-191. Quoted from Hab 2:4. Compare Rom 1:17. Heb 10:38.
live, Compare App-170.
Fuente: Companion Bible Notes, Appendices and Graphics
11, 12.] contain a perfect syllogism, so that . . is the major proposition, Gal 3:12 the minor, and . . . the consequence. Meyer. It is inserted to strengthen the inference of the former verse, by shewing that not even could a man keep the law, would he be justified-the condition of justification, as revealed in Scripture, being that it is by faith. But (= moreover) that in (not merely the elemental in, but the conditional as well: in and by: not through) the law no man is justified (the normal present: is, in Gods order of things) with God (not emphatic as Bengel, quic-quid sit apud homines: this would require : but — is simply predicated of ) is evident, for (it is written, that) the just by faith shall live (not the just shall live by his faith, as Winer, De W., al. The order of the words would indeed suggest this rendering, seeing that . . . would properly represent the other: but we must regard St. Pauls logical use of the citation: and I think, with Meyer, that he has abstained from altering the order of the words as being well known. He is not seeking to shew by what the righteous shall live, but the ground itself of that righteousness which shall issue in life; and the contrast is between and . It is right to say that Ellic. (both edd.) prefers the other rendering, and supports it by the fact that the original Hebrew will not bear this one, and that St. Paul adopts the words of the LXX as they stand; and by the contrast between , and . Jowett doubts whether could be used absolutely: but see Heb 12:9. I still however prefer rendering as above. The construction desiderated by Bp. Middleton to suit our rendering,- .,-would stultify the sentence, by bringing into view other , who were not ): but (logical, introducing the minor of the syllogism: see above) the law (not law, as such, Peile: no such consideration appears here, nor any where, except in so far as the law of Moses is treated of as possessing the qualities of law in general) is not of (does not spring from nor belong to: non agit fidei partes, Beng.) faith: but (sondern) (its nature is such that) he who has done them (viz. . . of Lev 18:5) shall live in (conditional element) them (see Rom 10:5).
Fuente: The Greek Testament
Gal 3:11. , in the law) Paul somewhat eagerly urges this matter, lest any one should say, I acknowledge that righteousness is not by the works of the law, but yet it is by the law itself. Many depended on the law, although they did not keep it, Rom 2:17; Rom 2:23. He answers, it is of no advantage to them that do it not, Gal 3:12.- , before God) whatever it may be before men, Rom 4:2.-, , it is evident, because [or that]) The phrase refers to what follows: 1Ti 6:7; 1Co 15:27. is used by the Greeks as one word, corresponding to the Latin id est. As concerns the fact, that no one is justified in [by] the law before God, it is beyond all doubt true, that the just shall live by faith. The former is alleged [referred to] as if still open to doubt, but the latter is , a thing quite manifest, by which even the former ought to be placed beyond a doubt.- , the just by faith [he who stands just by faith]) See Rom 1:17.-, shall live) The same word is in the following verse.
Fuente: Gnomon of the New Testament
Gal 3:11
Gal 3:11
Now that no man is justified by the law before God, is evident:-This principle is continually repeated in the New Testament. And in the law they were justified, not by faith, but by doing the things commanded by the law. As there could be no justification without faith, there can be no justification by the law.
for, The righteous shall live by faith:-This is frequently interpreted to mean that the justified shall live by faith only, but it does not mean that they shall live through believing separate from the obedience to which faith leads.
Fuente: Old and New Testaments Restoration Commentary
Inheritors of the Promise
Gal 3:11-19
We are not under ceremonial law, as contained in the precepts of Leviticus. Our Savior has perfectly fulfilled them on the behalf of the Jewish people, whom He represented from His birth until His death. The law of ordinances is then abrogated on their behalf; and we Gentiles have never been placed under its thrall. As to the curse that is uttered against every one, whether Jew or Gentile, that offends against the moral code declared in the Ten Commandments at Sinai, our Savior has redeemed us from that by becoming accursed for us. There is nothing for us to do but to trust in His finished work, and to enter upon the same heritage of blessed service as was unfolded to Abraham in Gen 12:1-13.
The Mosaic dispensation was a parenthesis in Gods dealings with man. It was intended to produce conviction of sin. When Gods ideal is held up before us, we become conscious of our deformities and our sins, and are driven to Christ. Let us see to it that we are truly united to Him who is the predicted seed of Abraham; for as we stand in Him, we become heirs to all the wealth of promise which is contained in the ancient covenant, made to the father of all who believe.
Fuente: F.B. Meyer’s Through the Bible Commentary
Chapter 14
The Just Shall Live By Faith
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
(Gal 3:11)
The just shall live by faith. Gods people in this world live by faith, trusting him, believing his Word. That has always been the case and shall continue to be the case until time shall be no more. Trusting Christ as our Savior, we trust him as our Lord, living by faith in him. Benjamin Beddome captured the meaning of these words in one of his hymns.
Tis faith supports my feeble soul, in times of deep distress,
When storms arise and billows roll, great God, I trust Thy grace.
Thy powerful arm still bears me up, whatever griefs befall;
Thou art my life, my joy, my hope, and Thou my all in all.
Bereft of friends, beset with foes, with dangers all around,
To Thee I all my fears disclose, in Thee my help is found.
In every want, in every strait, to Thee alone I fly;
When other comforters depart, Thou art forever nigh.
Justification
Clearly, Pauls doctrine in this text is an undeniable declaration that justification can be obtained from God only by faith in Christ, without the deeds of the law. Gods elect were justified before the law was given just as we are today, by grace through faith, trusting Christ. Abel, Noah and Job, Abraham, Isaac and Jacob, and Joseph, Moses and Aaron trusted Christ just as we do today, believing Gods revelation concerning his Son, and obtained justification by faith in him. Since the law had not yet been given, it is not possible that obedience to the law had anything to do with their justification.
Many were justified during the legal dispensation. No one was justified by his obedience to the law, even in that day. The law was not given to justify, but to condemn. The law never made anyone holy, except in a ceremonial (typical) way. The laws only purpose was to lead us to Christ, shutting us up to faith in him alone for redemption, righteousness, and grace. All the types and commandments of the law were given to reveal both our need of Christ as our Substitute and the blessed efficacy of his work as our sin-atoning sacrifice. Therefore, it is written, The just shall live by faith. And the law is not of faith.
Sanctification
The apostle Paul here quotes, by divine inspiration, the prophet Habakkuk (Hab 2:4). In fact, this statement, The just shall live by faith, must have been one of Pauls favorite passages. He quotes Habakkuks words three times in his epistles (Rom 1:17; Gal 3:11; Heb 10:38). The fact that the Holy Spirit inspired the writing of these words four times in Holy Scripture certainly implies that there is much in them that we need to learn and remember.
If we carefully read the context from which this quotation is taken and the context in which Paul was inspired of God to use it, it will become obvious that the Holy Spirits intent is to teach us that as we experience justification by faith in Christ, so too we experience sanctification by faith in him. Clearly, this is what Paul is teaching (as we have seen) in Galatians 3.
That faith by which we live is the gift and operation of Gods grace in us. It is not native to man, but the gift of God, the fruit of his Holy Spirit (Gal 5:22; Eph 2:8-9; Col 1:12). The operation of faith in the heart produces love; and love produces obedience. These gifts of grace are not the cause of life before God, but the fruit of it. These things do not produce righteousness, but flow from it. In the spring we feast our eyes on the beautiful roses and flowers blooming around our homes, with their fragrances filling the air; but no one imagines that the flowers cause the plants to live. We know that it is the living plant that brings forth the flower and its fragrance. So it is with the believer. It is the grace of God that gives us life; and the life we live in faith, righteousness, and sanctification is the fruit of his grace. Love for and obedience to Christ are the fruit of grace, not the cause. They neither give us life, nor maintain it. They are the result of life given.
Habakkuks Questions
The Spirit of God here (and throughout the Scriptures) teaches us that faith is the distinctive principle of the believers life. By faith we embrace the Savior and live upon him. In Habakkuk 1 (Gal 3:2-3) the prophet cried beneath the heavy weight of his burden, O Lord, how long shall I cry, and thou wilt not hear!Why dost thou show me iniquity and cause me to behold grievance? Then, at the end of the chapter (Gal 3:13-17), he asked the Lord to explain himself to him, to explain to him why he would choose to use the Chaldeans to punish Judah? His question is, How is it you, O Lord, God who is of purer eyes than to behold iniquity, will execute your wrath upon Judah by a people even worse than they?
These were not the questions of a rebel, or a reprobate unbeliever, but the questions of a faithful man perplexed by Gods providential works. We might not be honest enough to put them into verbal expressions; but they are questions that frequently disturb us too. Are they not? Habakkuks questions remind us of Davids great struggle in Psalms 73.
Gods Answer
We must admit that we have struggled with the same questions. The earth is filled with glaring inequity. The wicked do seem to prosper while the righteous suffer. After raising these questions, Habakkuk resolves to wait for God’s answer. We would be wise to do the same, and to lay the answer to heart.
In chapter 2 Habakkuk stands upon his watchtower to await Gods answer, and the Lord gives it to him in a vision. He does not tell us what he saw; but it must be assumed that the rest of his prophecy is the result of the vision God gave him. I say that because God commanded him to write out the vision and make it plain (Gal 3:2-3); and the declaration of Gods vision was first and foremost a word of instruction, reproof, and assurance to Habakkuk and to us (Gal 3:4). Let us hear the instruction, bear the reproof, and rejoice in the assurance. The just shall live by his faith.
The first thing we learn is that God is running things in this world right on schedule (Gal 2:3). Our time and God’s time are not measured by the same clock. Israel offered sacrifices for centuries in anticipation of Christ, the coming Sacrifice, by whom sin would be put away. The Jews, in unbelief, fell into idolatry and were cast off by God, because, they refused to live by faith. They stumbled over the Stumbling-Stone (Rom 9:33 to Rom 10:4). Going about to establish their own righteousness, they refused to submit to the righteousness of God, never realizing that, Christ is the end of the law for righteousness to everyone that believeth. The just shall live by his faith. But they refused to believe and perished.
Yet, ”when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law (Gal 4:4-5). You can count on it, not one thing willed, purposed, predestined, and/or promised by God will fail to be accomplished, and accomplished in exactly the way and at the precise time God has ordained. A thousand years are as a day in God’s sight. He never gets in a hurry, and he is never late.
This is God’s answer to all Habakkuks questions and his answer to our own questions as well. ”The just shall live by his faith (Hab 2:4). As I mentioned at the beginning of this study, this great statement made by God to Habakkuk is repeated three times in the New Testament, all by the apostle Paul. Each place describes a specific aspect of Christs all-sufficient and infallibly effectual work on behalf of his people as our Surety and Substitute.
Rom 1:17
The first New Testament quotation is found in Rom 1:17. It follows Pauls declaration, ”For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to everyone that believeth (Rom 1:16). Then he says, ”For therein is the righteousness of God revealed from faith to faith; as it is written, The just shall live by faith” (Rom 1:17).
In Romans 1 Paul is standing, as it were, upon the threshold of his great Epistle on Justification, in which he shows us how sinners are made righteous and just before God, not by works, but by grace. In the Book of God we are given an inspired record of his wondrous work of redemption by Christ, a record of redemption accomplished by the righteousness and blood of his darling Son. Faith believes Gods witness, says, Amen, to the testimony of God concerning his Son, and believing the record God has given concerning his Son, believing God, we receive righteousness, free, unconditional, irrevocable and eternal justification. I repeat: faith does not make us righteous. Christ did that at Calvary (Rom 4:25). Faith receives the atonement and the righteousness brought in by it (Rom 5:11). Like our brother Abel, believing God, offering God the blood of his own Son, we obtain witness that we are righteous (Heb 11:4).
Gal 3:11
The second quote is here, in Gal 3:11. But that no man is justified by the law in the sight of God, it is evident; for, The just shall live by faith. Here, Paul is saying much the same thing as he wrote in Col 2:6. As ye have received Christ Jesus the Lord, so walk ye in him. The Galatians were being tempted by false preachers, Judaizing legalists, to forsake Christ and the grace of God altogether (Gal 5:1-4). These false teachers tried to persuade them that, having been saved by grace (justified by grace), they must now keep themselves saved and make themselves perfect, that they must sanctify themselves by their own works.
Paul is not confusing justification and sanctification, but clarifying them. In the context (Gal 3:1-10) he is clearly addressing the matter of sanctification. He is telling us that both are found in Christ, that both are received by trusting Christ, that both are works of grace received by faith. He is saying, If you could make yourself perfect by works, you could justify yourself by your works. But that is evidently impossible, for the just shall live by faith!
In Gal 3:11 Paul is talking about the believers walk of life in this world. Just as we are saved by faith, we continue in life by faith.
Heb 10:38
We see Habakkuks words again in Heb 10:38. Here the Holy Spirit is talking about perseverance and the assurance of it (Heb 10:39). When the night is darkest, faith pierces the darkness and, seeing the light of Gods promise and grace in Christ, refuses to quit. Faith embraces and clings to Christ.
Back in the book of Habakkuk, the prophet of God tells us that judgment is coming. Every proud rebel shall be destroyed. But, even in the midst of the providential calamities of divine judgment in time, and when the great and final day of wrath shall come, those who live by faith have their eyes on One who is the Anchor of their souls, knowing that he is in his holy temple (Gal 2:14; Gal 2:20). “For the earth shall be filled with the knowledge of the glory of the LORD, as the waters cover the sea.”
Certainly, this is talking about that last day, when judgment is over and God makes all things new. It is equally certain that this is talking about this gospel age, in which the gospel of Gods free, sovereign, saving, grace and glory in Christ is spread over all the earth, even as God destroys the nations by the great whore of false religion, Babylon.
Still, there is more. If you have a marginal translation, you will see that the words of Hab 2:14 might be translated, the earth shall be filled by knowing the glory of the Lord. That is to say, We who believe God, who live by faith, knowing the glory of God in Christ, see the fulness of Gods purpose in all things through all the earth (Rom 8:28-39). This is exactly what our Lord declares to be the case in Joh 11:40. As it was upon Mt. Sinai that the whole earth was full of the glory of God (Hab 3:3-4), so it is now. If only we had eyes to see it, the whole earth is full of Gods praise. One day soon, all things shall show forth his praise.
Even when God marches through the earth in wrath, with his glittering sword drawn, he is riding upon his chariots of salvation (Hab 3:8), and goes forth for the salvation of his people by Christ, his anointed (Hab 3:12-13).
We are justified by faith; we walk by faith; we will be delivered by faith. This is the vision God gave the prophet of old. Habakkuk declares, God is working out his eternal purpose of grace for the salvation of his people. In wrath, he does remember mercy. He is making himself known. He is preserving his church and kingdom. Blessed be his holy name! In consideration of all these things, the Holy Spirit tells us four times, The just shall live by faith.
Habakkuks Faith
Knowing this, the troubled, heavy-hearted prophet closes his song and his prophecy with a marvelous declaration of determined faith, bowing to the wisdom, goodness and grace of Gods adorable providence, even when it appears dark and difficult (Gal 3:17-19).
“Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: Yet I will rejoice in the LORD, I will joy in the God of my salvation. The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places. To the chief singer on my stringed instruments.”
That is exactly what is meant by these words, The just shall live by faith. May God the Holy Spirit, whose words these are, teach and give us grace, constantly, to live by faith.
Fuente: Discovering Christ In Selected Books of the Bible
that: Gal 2:16, 1Ki 8:46, Job 9:3, Job 40:4, Job 42:6, Psa 19:12, Psa 130:3, Psa 130:4, Psa 143:2, Ecc 7:20, Isa 6:5, Isa 53:6, Isa 64:6, Jam 3:2, 1Jo 1:8-10, Rev 5:9, Rev 7:14, Rev 7:15
The just: Hab 2:4, Rom 1:17, Heb 10:38
Reciprocal: Gen 6:9 – just Exo 19:24 – lest Mat 19:17 – but Luk 10:29 – willing Rom 2:13 – but the Rom 3:28 – General Rom 5:1 – being Rom 9:31 – hath 1Co 6:11 – but ye are justified Gal 2:20 – I now Gal 3:10 – as many Phi 3:9 – the righteousness
Fuente: The Treasury of Scripture Knowledge
Gal 3:11. -But that in the law no one is justified before God is evident. Flatt gives the connection in this way: because no man is justified by the law in God’s sight, it is clear that the just shall live by faith. But the second , introducing a quotation which contains an argument, must be causative in signification. Bengel seems to take as one word-, id est-As concerns the fact that no one is justified in the law before God, it is beyond all doubt true that the just shall live by faith. Homberg suggests that a point is to be placed after -ut sequentia regat-since no one is justified in the law before God, it is plain that the just shall live by faith. Hofmann adopts a similar view, taking adverbially, and regarding the following clause as an explanatory parenthesis, and a protasis or premiss to Gal 3:13-14. But 1Co 15:27 and 1Ti 6:7 will not bear out this construction which is never used by the apostle; and so far from being an incidental insertion, this quotation is an essential portion of the argument, which is made up of a series of brief statements fortified by a series of Scripture proofs. is more than continuative. It introduces not an additional argument merely, but one of another kind. Justification is not of works, for legalists are under curse, since they cannot render perfect obedience, is the one argument; but the second is, Justification cannot depend on works, for the Scripture asserts its connection with faith. It seems to many as if some objection had started itself to the apostle’s mind. Brown puts it thus: But are not justification by the law and justification by believing reconcilable? may they not be coincident? But the verse does not afford a reply to such a question, nor does it seem to be the objection present to the apostle’s thought. De Wette, followed by Ellicott, supposes it to be, but lest any one should imagine that if a man did so continue in all things written in the book of the law, he should be blessed. Granting that this hypothesis might be started, the answer must have been in the affirmative, for perfect obedience must secure acceptance; though on another view it must be in the negative, since no man ever did find acceptance by works, and justification before God has uniformly been by faith. And such is his answer to the supposed challenge. We see no need, however, for accounting for the chain of argument by forging such a link of association. Justification cannot be by law, for legalists are under a penalty; and he says now, Justification as a fact has never been by works, but invariably by faith. The verb is therefore in the ethical present-it is God’s characteristic and invariable way of justification. The phrase has a judicial aspect. Rom 2:13; 2Th 1:6; 1Pe 2:20; Rost und Palm, sub voce. The phrase is not nach der Norm des Gesetzes (Wieseler), but may mean, by or through law as instrument, as Meyer maintains, for, as he says, is in contrast to it. But may have a wider meaning: no one is justified in the law-in any aspect of it or in any connection with it, for justification is found wholly beyond its sphere. The proof of the position is again taken from Scripture, but the quotation is so well known that there is no introductory formula-
– because the just shall live by faith. Codices D1 and F, agreeing with the Syriac and the Itala, have , F omitting . The quotation is from Hab 2:4 – , the just man by his faith shall live; and is rendered by the Septuagint, . The apostle omits . The pronoun , if not an error-and its position differs in the MSS.-indicates another Hebrew reading, and may be used objectively: by faith in me, that is, God. The rendering of , H575 by is found also in Aquila, Symmachus, and Theodotion, but with the reading or . Orig. Hex. vol. ii. p. 372, ed. Montf. But his faith may mean either ex fide ejus-faith in Him-God, or ex fide sua-his own faith. The idea of stedfastness expressed by the Hebrew noun implies faith, and it is commonly rendered in the Septuagint; though only in this place it is translated faith in the Authorized Version, its usual renderings being steady, faithful, faithfulness, truth, truly, verily, stability, and set, as in the phrase set office-margin trust. The quotation occurs again in Rom 1:17, and in Heb 10:38.
It is difficult to determine the connection, whether belongs to before it-the man just by faith shall live, or whether it belongs to after it-the just shall live by his faith. Interpreters are greatly divided. The first view is supported by Cajetan, Pareus, Bengel, Michaelis, Semler, Morus, Rckert, Usteri, Hilgenfeld, Meyer, Brown, Alford, Sardinoux, Bisping, Umbreit on Rom 1:17. In favour of this view it may be said, that the apostle’s aim is to show the source of justification, and not the means or foundation of spiritual life; his theme being justification by faith, not life by faith. Besides, as Meyer says, stands opposed to in the following verse. The other view is held by many old interpreters-by Borger, Schott, Matthies, Winer, De Wette, Ellicott, Middleton, Wieseler, Bagge, Ewald, Holsten, Hofmann, Philippi on Rom 1:17, Delitzsch on Hab 2:4 :; Hab 2:1. The original Hebrew is in favour of this meaning. The first clause reads, See, the proud, his soul is not upright in him; but the just shall live by his stedfastness. See Frst, Lex. sub voce. The first clause of the verse in the Septuagint is wholly different from the Hebrew, though there is quite a harmony of sense with the second.
2. The order of the Greek words is also in its favour. It is not . Great stress, however, cannot be laid on this argument, for it has been replied that the apostle quotes the words as they stand in the Septuagint. But it may be answered, the apostle quotes them in the sense which they bear in the Septuagint, which is a true translation of the original, though the first part of the verse would seem to be rendered from a different Hebrew text (Hitzig).
3. There is the contrast and -,-phrases directly antagonistic; the one living by faith, the other living in works-life and its source, life and its element.
4. The apostle’s theme is justification by faith. Now justification and life are not different, as Alford’s objection would imply; he who is justified or rescued from the curse-that curse being death-lives . The apostle has spoken of his own experience as a justified man under the more subjective aspect of life in the end of the second chapter, and the same idea recurs to him as suggested by a quotation from the Old Testament. No man is justified in or by the law before God, for the justified man lives by faith-faith giving him life, or rescuing him from death as the penalty of the law which he has broken. Or the statement, he is justified by faith, is the inference, inasmuch as he lives by faith-life being the result of justification, or rather coincident with it.
The denotes origin-out of faith comes life. Abiding faith is continuous life. If faith vary, life flickers, it is so susceptible and so dependent on faith; or, to speak differently, the Spirit of life cannot dwell in an unbelieving heart. The apostle adds-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Gal 3:11. Evident means it is clear–the conclusion is unavoidable. The basis for the conclusion is the inspired statement that the just shall live by faith (Hab 2:4). The old law was always considered to be one of outward works as a system, while the principle of faith existed from the days of Abel onward, and the New Testament is the first and only system that is referred to as the faith. Since faith and formal works are opposites, it follows that if a man is justified in God’s sight by one, it cannot be by the other. This explains why Paul uses the word evident as he does in this verse.
Fuente: Combined Bible Commentary
A fourth argument is here produced to prove, that no sinner can be justified before God, by the works of the law, although before men he may. The argument is this, taken from The just shall live by faith Hab 2:4 : that is, live his spiritual life by faith, his life of justification and sanctification also: the life of his righteousness before God, of his holiness before men, and his life of glory with God in heaven, are all by faith. He adds, The law is not of faith; Gal 3:12 that is, the law says nothing of faith in a Mediator, or promises life to any person, save only to him who by a sinless obedience performs exactly what it prescribes: but the voice of the law is, Do, or die.
Learn hence, that the law and faith, that is, the law and the gospel, are not contrary to each other, but are mutually subservient one to another in many things; as thus, when the law makes known sin, the gospel holds forth the remedy for sin; the law discovers our need of Christ, the gospel makes an offer and gracious tender of Jesus Christ; the law makes known to us our entire duty, the gospel furnishes us with strength and ability to perform that duty.
Learn, 2. That though the law and faith, that is, the gospel, which is the doctrine of faith, be not contrary to each other, yet in point of justification they are mutually inconsistent one with another: So that if justification be by the works of the law, it cannot be had by faith: if it be had by faith, it cannot be attained by the works of the law. There can be no mixture of law and gospel, of faith and works, in this matter.
Fuente: Expository Notes with Practical Observations on the New Testament
Gal 3:11-12. That no man is justified by his obedience to the law in the sight of God Whatever he may be in the sight of man; is further evident From the words of Habakkuk, who hath said nothing of mens being justified by works, but hath declared, The just shall live by faith That is, the man who is accounted just or righteous before God, shall be made and continue such, and consequently shall live a spiritual life here, and receive eternal life hereafter, by faith. This is the way God hath chosen: see on Rom 1:17. And the law Strictly considered; is not of faith Doth not allow, or countenance, the seeking of salvation in such a way. In other words, the seeking justification, by keeping the law, whether moral or ceremonial, is quite a different thing from seeking it by faith. For the law saith not, Believe, but, Do, and live; its language is, The man that doeth them Namely, the things commanded; shall live in, or by them That is, he who perfectly and constantly conforms himself to these precepts, shall have a right to life and everlasting happiness, in consequence thereof; but he that breaks them must bear the penalty, without any further assistance from a law, which, being in one instance violated, must for ever condemn the transgressor. See on Lev 18:5.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith [Hab 2:4; Rom 1:17]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
But that no one is justified by the Law in the sight of God is clear, for, “The just shall live by faith.”
Paul just won’t let it drop – he adds another nail to the coffin of the gospel of the law – the Scriptures requirement for salvation is faith and faith alone.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
3:11 {12} But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.
(12) The second proposition with the conclusion: but no man fulfils the Law. The conclusion therefore is, that no man is justified by the Law, or, that all are accursed who seek righteousness by the works of the Law. And there is added also this manner of proof of the second proposition, that is, righteousness and life are attributed to faith. Therefore no man fulfils the Law.
Fuente: Geneva Bible Notes
Paul further quoted Hab 2:4, from the Prophets section of the Old Testament, to show that justification by faith has always been God’s method. Since Scripture says that it is the person who is righteous by faith that will live, no one can be justified by works of the law.
In Gal 3:10 Paul argued that anyone who seeks justification by works of the Law will suffer God’s curse. He or she will do so because he or she cannot keep the Law perfectly. In Gal 3:11-12 he argued that justification by the works of the Law is impossible by definition.