{"id":29047,"date":"2022-09-24T13:05:40","date_gmt":"2022-09-24T18:05:40","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-32\/"},"modified":"2022-09-24T13:05:40","modified_gmt":"2022-09-24T18:05:40","slug":"exegetical-and-hermeneutical-commentary-of-galatians-32","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-galatians-32\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of Galatians 3:2"},"content":{"rendered":"

This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? <\/i><\/b><\/h3>\n

2<\/strong>. Here the Apostle makes a personal appeal to their own experience. He might have adduced other arguments to shew the excellence of faith. But he confines himself to one question, which they alone could answer, and the answer to which is decisive. ‘Was it from (as the fruit of) the works of the Law that ye received the Spirit, or from the preaching of faith’? Luther shews at large, by reference to the Acts of the Apostles, that ‘the Holy Ghost is not given by the Law, but by the hearing of the Gospel’. ‘Hereby’, he says, ‘we may see what is the difference between the Law and the Gospel. The Law never bringeth the Holy Ghost, but only teacheth what we ought to do: therefore it justifieth not. But the Gospel bringeth the Holy Ghost, because it teacheth what we ought to receive. Therefore the Law and the Gospel are two contrary doctrines. To put righteousness therefore in the Law, is nothing else but to fight against the Gospel. For Moses with his Law is a severe exactor, requireth of us that we should work, and that we should give; briefly, it requireth and exacteth. Contrariwise the Gospel giveth freely and requireth of us nothing else, but to hold out our hands, and to take that which is offered. Now to exact and to give, to take and to offer, are clean contrary, and cannot stand together’.<\/p>\n

Received ye the Spirit<\/em> ] Once only (in the Apostolic commission, Joh 20:22<\/span>) does the expression, Receive the Holy Ghost<\/em> occur in the Gospels. The reason for this is given, Joh 7:39<\/span>. But when our Lord had ascended into Heaven, He sent the promised Gift from the Father to them which believed. Bp. Middleton classifies the uses of the words, Spirit, or Holy Spirit, in N. T. (Doctrine of the Greek Article, note on Mat 5:18<\/span>). The word ‘spirit’ is not employed here in its personal<\/em> sense, but refers to the gracious gifts and operations of the Holy Ghost, the Third Person of the Blessed Trinity. These gifts were twofold, ( a<\/em>) extraordinary, miraculous and temporary; and ( b<\/em>) ordinary and abiding, that ‘fruit of the spirit’ of which an enumeration is given, c. Gal 5:22-23<\/span>. The former were the credentials of the early Church, attesting to the world her Divine mission; the latter are a witness in the heart of the believer both to the truth of the Gospel and to his own share in its unspeakable blessings. But this distinction must not be regarded as exclusive<\/em>. Miracles serve to confirm the faith of believers, and the holy lives of Christians are an evidence to the world of the power of the Gospel, and so of its truth. Both kinds of gifts are probably included here in the expression, ‘the spirit’. Comp. Act 2:4<\/span>; Act 2:17-18<\/span>; Act 2:33<\/span>; Act 8:17<\/span>; Act 10:44-46<\/span>; Act 19:2-6<\/span>; Rom 8:9-11<\/span>; Rom 8:13-16<\/span>; Rom 8:23<\/span>; Rom 8:26<\/span>; 1Co 12:4-14<\/span>.<\/p>\n

the hearing of faith<\/em> ] The word rendered literally ‘hearing’ has two senses, ‘the reception, or act of receiving by the ears’, as in Luk 7:1<\/span>; 1Co 12:17<\/span>; 2Pe 2:8<\/span>; and, the thing heard, or report or message, as in Mat 14:1<\/span>; Rom 10:16-17<\/span> in which latter passage it is = preaching. On the whole it seems better to take it in the latter sense here. Thus we have in strongest contrast the works of the Law and the preaching of faith. The Law said, This do, and thou shalt live; the Gospel, Believe in the Lord Jesus Christ, and thou shalt be saved.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

This only would I learn of you – <\/B>I would ask this of you; retaining still the language of severe reproof. The design here, and in the following verses, is, to prove to them that the views which they had at first embraced were correct, and that the views which they now cherished were false To show them this, he asks them the simple question, by what means they had obtained the exalted privileges which they enjoyed? Whether they had obtained them by the simple gospel, or whether by the observance of the Law? The word only here (<\/SPAN><\/span> monon) implies that this was enough to settle the question. The argument to which he was about to appeal was enough for his purpose. He did not need to go any further. They had been converted. They had received the Holy Spirit. They had had abundant evidence of their acceptance with God, and the simple matter of inquiry now was, whether this had occurred as the regular effect of the gospel, or whether it had been by obeying the Law of Moses?<\/P>

Received ye the Spirit – <\/B>The Holy Spirit. He refers here, doubtless, to all the manifestations of the Spirit which had been made to them, in renewing the heart, in sanctifying the soul, in comforting them in affliction, and in his miraculous agency among them. The Holy Spirit had been conferred on them at their conversion (compare Act 10:44<\/span>; Act 11:17<\/span>) and this was to them proof of the favor of God, and of their being accepted by him.<\/P>

By the works of the law – <\/B>By obeying the Law of Moses or of any law. It was in no way connected with their obeying the Law. This must have been so clear to them that no one could have any doubt or the subject. The inestimably rich and precious gift of the Holy Spirit had not been conferred on them in consequence of their obeying the Law.<\/P>

Or by the hearing of faith – <\/B>In connection with hearing the gospel requiring faith as a condition of salvation. The Holy Spirit was sent down only in connection with the preaching of the gospel. It was a matter of truth, and which could not be denied, that those influences had not been imparted under the Law, but had been connected with the gospel of the Redeemer; compare Acts 2<\/span>. The doctrine taught in this verse is, that the benefits resulting to Christians from the gift of the Holy Spirit are enough to prove that the gospel is from God, and therefore true. This was the case with regard to the miraculous endowments communicated in the early ages of the church by the Holy Spirit; for the miracles which were performed, the knowledge of languages imparted, and the conversion of thousands from the error of their ways, proved that the system was from heaven; and it is true now. Every Christian has had ample proof, from the influences of the Spirit on his heart and around him, that the system which is attended with such benefits is from heaven.<\/P>

His own renewed heart; his elevated and sanctified affections; his exalted hopes; his consolations in trial; his peace in the prospect of death, and the happy influences of the system around him in the conversion of others, and in the intelligence, order, and purity of the community, are ample proof that the religion is true. Such effects do not come from any attempt to keep the Law; they result from no other system. No system of infidelity produces them; no mere system of infidelity can produce them. It is only by that pure system which proclaims salvation by the grace of God; which announces salvation by the merits of the Lord Jesus, that such effects are produced. The Saviour promised the Holy Spirit to descend after his ascension to heaven to apply his work; and everywhere, under the faithful preaching of the simple gospel, that Spirit keeps up the evidence of the truth of the system by his influences on the hearts and lives of people.<\/P><\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

Gal 3:2<\/span><\/p>\n

Received ye the Spirit by the works of the law, or by the hearing of faith?<\/em><\/p>\n<\/p>\n

The hearing of faith<\/strong><\/p>\n


I. <\/strong>What faith?<\/p>\n

1. <\/strong>A historical (Jam 2:19<\/span>).<\/p>\n

2. <\/strong>Dogmatical (Act 8:13<\/span>; Act 8:23<\/span>; Luk 4:41<\/span>).<\/p>\n

3. <\/strong>A temporary (Luk 8:13<\/span>; Joh 5:35<\/span>).<\/p>\n

4. <\/strong>A faith of miracles (Luk 17:6<\/span>; 1Co 13:2<\/span>).<\/p>\n

5. <\/strong>A saving faith (Rom 10:10<\/span>; Act 16:31<\/span>; 1Pe 2:6<\/span>).<\/p>\n


II. <\/strong>What is meant by hearing? Hearing the Word of God–<\/p>\n

1. <\/strong>Read.<\/p>\n

2. <\/strong>Expounded.<\/p>\n

3. <\/strong>Preached.<\/p>\n


III. <\/strong>How is faith wrought by the Word? Not as a principal, but as an instrumental cause. Thus–<\/p>\n

1. <\/strong>The minister commissioned by God speaks it to the ears sometimes of Gods mercy to man, sometimes of mans duty to God (2Ti 4:2<\/span>).<\/p>\n

2. <\/strong>The ears of the hearer take in what is spoken, and convey it to the understanding. But that cannot receive it (1Co 2:14<\/span>): therefore–<\/p>\n

3. <\/strong>The Spirit goes along with the Word, and enables the understanding to receive it.<\/p>\n

4. <\/strong>And also inclines the will to embrace it (Php 2:13<\/span>; Rom 7:15<\/span>; Heb 4:12<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

Directions for hearing<\/strong><\/p>\n


I. <\/strong>Before hearing–<\/p>\n

1. <\/strong>Consider what thou art going about.<\/p>\n

2. <\/strong>Set all worldly thoughts aside (Neh 13:19-20<\/span>) and sins (Jam 1:21<\/span>).<\/p>\n

3. <\/strong>If thou would have God pour forth His blessing, do thou pour forth thy spirit to Him in prayer (Psa 10:17<\/span>; Psa 65:2<\/span>).<\/p>\n

(1)<\/strong> For the minister (Rom 15:30<\/span>).<\/p>\n

(2)<\/strong> For yourselves, that God would put in with the Word (Isa 8:11<\/span>).<\/p>\n

4. <\/strong>Come with an appetite.<\/p>\n

5. <\/strong>With large expectations.<\/p>\n

6. <\/strong>With strong resolutions to practise.<\/p>\n


II. <\/strong>During hearing. Hear–<\/p>\n

1. <\/strong>Reverently.<\/p>\n

2. <\/strong>Diligently, with hearts as well as ears.<\/p>\n

3. <\/strong>Meekly (Jam 1:21<\/span>).<\/p>\n

4. <\/strong>With faith (Heb 4:2<\/span>).<\/p>\n

5. <\/strong>Apply it to thyself (Job 5:27<\/span>).<\/p>\n

6. <\/strong>Renew your resolutions, lifting up your heart in prayer.<\/p>\n


III. <\/strong>After hearing.<\/p>\n

1. <\/strong>Meditate (1Ti 4:15<\/span>).<\/p>\n

2. <\/strong>Confer with others.<\/p>\n

3. <\/strong>Square thyself according to it, that thy life may be the commentary (Jam 1:22<\/span>; Mat 7:24-25<\/span>). (Bishop Beveridge.<\/em>)<\/p>\n<\/p>\n

A lesson for the Church<\/strong><\/p>\n

The helmsman may work the wheel with the greatest dexterity and earnestness, but unless he hears and obeys the captains signal, his work will be worthless, and the ship must go out of its course. The builder may accumulate the best materials, and may put them together with industry and skill; but what if he be so busy as to have no time to listen to the architects instructions? His labour will be lost, and lost in proportion to his very carefulness: and the house he builds will be thrown upon his hands as not according to the plan, and may possibly be his ruin. A child to whom a father has promised a gift may earn what he deems an equivalent, and may offer it as a filial recompense; but that is not the way to secure it, and will probably lead to disappointment. And so men may work in what moral manner they like, and in what moral direction they like, but they will only labour in vain and go astray unless they hear Gods voice, and obey His directions respecting the Divine gift of the Spirit. If ye being evil know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask for Him? The Holy Spirit comes through the believing hearing of that message. Works will only obstruct, but faith will open an entrance for the Spirit. And we have learned this as individuals, but we have yet to learn it as Churches. How many revivals are manufactured, yet how few Churches are revived, but on the contrary made more impotent by the manufacture. The patching of organizations, the utilization of special agencies may be hindrances rather than helps. The Spirit alone quickeneth a dead Church, and He is to be had not by special services as such, but by the hearing of faith. Not by might nor by power, etc. I will pour My blessing on thy seed, and My spirit on thy offspring. Hear this, ye Churches, and your souls shall live.<\/p>\n

The mode of salvation<\/strong><\/p>\n

A great delusion is upon the heart of man as to his salvation. His ways are perverse. He does not love the law of God; nay, his mind is opposed to it, and yet he sets up to be its advocate. When he understands the spirituality and severity of the law, he reckons it to be a sore burden; and yet, when the gospel is preached, and set forth as the gift of sovereign grace, and he is bidden to accept it by an act of faith, he professes great concern about the law, lest it should be made void by the freeness of grace. He takes the broken pieces of the two tables of the law, and hurls them at the cross. He will resort to any pretence to oppose the way of salvation appointed by God. The reason is, that man is not <\/strong>only poor, but proud; not only guilty, but conceited. He will not humble himself to be saved upon terms of Divine charity. Rather than believe God, he will accept the proud falsehoods of his own heart, which delude him into the flattering hope that he may merit eternal life. Against this error the text opposes itself. St. Paul points out to the Galatians that they were bound to admit, each one for himself, that they received the Holy Spirit by faith, and by no other means.<\/p>\n


I. <\/strong>An argument of experience for the people of God.<\/p>\n

1. <\/strong>See the testimony to this in the early history of the Church (Act 1:1-26<\/span>; Act 2:1-47<\/span>; Act 3:1-26<\/span>; Act 4:1-37<\/span>; Act 5:1-42<\/span>; Act 6:1-15<\/span>; Act 7:1-60<\/span>; Act 8:1-40<\/span>.).<\/p>\n

2. <\/strong>In your own experience.<\/p>\n

(a)<\/strong> Enlightenment.<\/p>\n

(b)<\/strong> Peace.<\/p>\n

(c)<\/strong> Sanctification.<\/p>\n

(d)<\/strong> Communion with God.<\/p>\n

(e)<\/strong> Assurance. These are all received by the hearing of faith. They cannot be obtained in any other way but that.<\/p>\n<\/p>\n

II. <\/strong>An argument derived from observation for the use of seekers. Honesty, generosity, righteousness–these have not justified, cannot justify. Why not abandon this vain method, and try the Lords appointed way the hearing of faith?<\/p>\n

1. <\/strong>Personal hearing. Each for himself.<\/p>\n

2. <\/strong>Hearing of the gospel. The faith that saves does not come by just hearing whatever comes first; it only comes by hearing the testimony of the Spirit to the appointed Saviour.<\/p>\n

3. <\/strong>Attentive hearing.<\/p>\n

4. <\/strong>The hearing of faith. Accepting the gospel as Gods message, and depending upon it fully and wholly. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

The venture of faith<\/strong><\/p>\n

When a man is in trouble of spirit, faith is a venture to him; it appears to him to be the greatest venture possible. He that saith, This gospel which I have heard is true, and I will venture my soul upon the truth of it, is the man who has given to the gospel the hearing of faith. Let me try to set forth faith yet again: This bridge is strong enough to carry me over the stream, therefore I am going over the stream upon it. That is real faith. Faith is a most practical principle in daily life. The most of trade hangs on trust. When a man sows wheat he has to scatter it into the furrows and lose it, and he does so because he has faith that God will send a harvest. When the sailor loses sight of the shore, he has to sail by faith; believing in his compass, he feels safe, though he may not see land for weeks. Faith is the hand which receives what God presents to us, and hence it is a simple, childlike thing. When a child has an apple offered him, he may know nothing about the orchard in which the apple grew, and <\/strong>nothing of the mechanism of his hand and arm, but it is quite enough for him to take the apple. Faith does the most effectual thing when it takes what God gives. All the rest may or may not be. Faith is the main thing. When God holds out to me salvation by Christ Jesus, I need not ask anything further about it, but just take it to myself and be at once saved, for by faith the Spirit of God is received. (C. H. Spurgeon.<\/em>)<\/p>\n<\/p>\n

Faith and works<\/strong><\/p>\n

I heard a grumbler say, We do not want this doctrine. What we want is more morality and honesty. You remind me of a poor little child. His father planted bulbs to come up in the spring, and make the garden gay with golden flowers. But the boy said, We dont want bulbs; we want crocus cups and daffodils. The child forgot that flowers never grow without roots. Flowers stuck into the ground without roots are babes, follies, and good <\/strong>works without faith are childish vanities. We preach faith in order that good works may follow, and they do follow. (C. H. Spurgeon.<\/em>)<\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 2<\/span>. Received ye the Spirit by the works of the law<\/B><\/I>] This may refer to the miraculous gifts<\/I> of the Spirit<\/I>, which were very common in the apostolic Church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts? or was it by the hearing<\/I> of the Gospel, prescribing faith<\/I> in Christ crucified? It may also refer to the spirit of adoption<\/I>, and consequently to their sonship<\/I>.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

By the Spirit<\/B> here is understood the gifts of the Spirit, which were either such as were common to all believers, (such as faith, love, &c.), or else such as were peculiar to some, and those not all believers; such were those abilities for miraculous operations given to some. Some understand this text of the former, some of the latter: it is best to take in both; all the manifestations of the Spirit then given out, either for the sanctification and eternal salvation of those to whom they were given, or for the confirmation of the truth of the gospel. Did you receive the Spirit <\/P>

by the works of the law?<\/B> That he knew they could not say they did; for they were heathens, strangers to the commonwealth of Israel, so as they could pretend to no works of the law. Did you receive this Holy Spirit upon <\/P>

hearing<\/B> the gospel (which is the doctrine <\/P>

of faith<\/B>) preached to you? Men should take heed of vilifying that ministry, or that doctrine, which God hath blessed to the change of their own hearts, or the hearts of others. We also may observe from hence, that the hearing the gospel faithfully preached is a blessed means by which mens hearts are changed, and they receive the Holy Spirit; not enabling them (as it did some, and but some, in the beginning of the gospel) to work signs and wonders, but enabling them to the operations of a spiritual life. The strength of the apostles argument is this: You have the greatest reason to own that doctrine as the truth, which God hath blessed to your souls to produce spiritual effects there. <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

2.<\/B> “Was it by the works ofthe law that ye received the Spirit (manifested by outward miracles,Gal 3:5<\/span>; Mar 16:17<\/span>;Heb 2:4<\/span>; and by spiritual graces,Gal 3:14<\/span>; Gal 4:5<\/span>;Gal 4:6<\/span>; Eph 1:13<\/span>),or by the hearing of faith?” The “only” implies, “Idesire, omitting other arguments, to rest the question on thisalone<\/I>“; I who was your teacher,<\/I> desire now to “learn”this one thing from you. The epithet “Holy” is not prefixedto “Spirit” because that epithet is a joyous one, whereasthis Epistle is stern and reproving [BENGEL].<\/P>

hearing of faith<\/B>Faithconsists not in working,<\/I> but in receiving<\/I> (Rom 10:16<\/span>;Rom 10:17<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

This one thing would I learn of you<\/strong>,…. Though there were many things he could have put to them, yet he would only ask this one question, which, if rightly attended to, and honestly answered, must expose their folly, and put an end to the controversy upon this head:<\/p>\n

received ye the Spirit by the works of the law, or by the hearing of faith<\/strong>? This question supposes they had received the Spirit; that is, the Spirit of God, as a spirit of wisdom and knowledge in the revelation of Christ; as a spirit of regeneration and sanctification; as a spirit of faith and adoption; and as the earnest, seal, and pledge of their future glory. Now the apostle asks, whether they received this Spirit “by the works of the law”; meaning, either whether they could imagine, that they by their obedience to the law had merited and procured the Spirit of God; or whether they thought that the Spirit came to them, and into their hearts, through the doctrine or preaching of the law: the former could not be true, for if they could not obtain righteousness and life by the works of the law, then not the Spirit; besides, works done without the Spirit of God, are not properly good works: not the latter, for though by the law is the knowledge of sin, yet this leaves nothing but a sense of wrath and damnation in the conscience; it is the killing letter, and a ministration of condemnation and death, and not of the Spirit, and of life; this belongs to the Gospel, “or the hearing of faith”; for by “faith”, is meant the Gospel, and particularly the doctrine of justification by faith in Christ’s righteousness; and by “the hearing” of it, the preaching of it, the report of it, Isa 53:1<\/span> which, in the Hebrew text, is<\/p>\n

, “our hearing”, that by which the Gospel is heard and understood. Now in this way the Spirit of God is received; while the Gospel is preaching he falls on them that hear it, conveys himself into their hearts, and begets them again by the word of truth: and in this way the Galatians came by the Spirit, and which is another aggravation of their folly, that they should enjoy so great an advantage by the Gospel, and yet be so easily removed from it.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

This only <\/B> ( <\/SPAN><\/span>). Paul strikes at the heart of the problem. He will show their error by the point that the gifts of the Spirit came by the hearing of faith, not by works of the law. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

This only. I will convince you of your error by this one point. Do you owe the gifts of the Spirit to the works of the law, or to the message of faith ? <\/P>

Received ye, etc. The answer lies in the question. You cannot deny that you received the gifts of the Spirit by the message of faith. <\/P>

The hearing of faith [ ] <\/SPAN><\/span>. See on chapter Gal 1:23<\/span>. For hearing, render message. So, often in N. T. See Mt 4:24<\/span>; Mt 14:6<\/span>; Joh 12:38<\/span>. LXX, 1Sa 2:24<\/span>; 2Sa 13:30<\/span>; Tob. 10 13; Hab 3:2<\/span>. 5<\/span> 9<\/span><\/P> <\/p>\n

Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

1) “This only would I learn of you,”<\/strong> (touto monon thelo mathein aph’ humon) “This only (do) I wish (deeply) to learn from you all;” answer this question for me and for yourselves whether or not you are “in the faith,” the system of its teachings, 2Co 13:5<\/span>.<\/p>\n

2) “Received ye the Spirit by the Works of the Law,”<\/strong> (eks ergon normou to pneuma elabete) “Did you all receive the Spirit by (out of) works of the law,” as a reward for obedience to the law-? The Spirit, which is a pledge of your adoption and inheritance, did you really receive it as a result of circumcision or by any other deed of the law? Act 2:38<\/span>; Act 15:8-9<\/span>; Eph 1:13<\/span>.<\/p>\n

3) “Or by the hearing of faith?”<\/strong> (e eks akoes pisteos) “or out of (by) hearing of faith?” as the gift of God by faith, Eph 2:8-9<\/span>; Rom 10:16-17<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

2. This one I wish to learn from you. He now proceeds to support his cause by additional arguments. The first is drawn from their experience, for he reminds them in what manner the gospel was introduced among themselves. When they heard the gospel, they received the Spirit. It was not to the law, therefore, but to faith, that they owed the reception of this benefit. This same argument is employed by Peter in the defense which he makes to his brethren for having baptized uncircumcised persons. (Act 10:47<\/span>.) Paul and Barnabas followed the same course in the debate which they maintained at Jerusalem on this subject. (Act 15:2<\/span>.) There was therefore manifest ingratitude in not submitting to the doctrine, by means of which they had received the Holy Spirit. The opportunity which he gives them to reply is expressive not of doubt, but of greater confidence: for their convictions, founded on their own experience, forced them to acknowledge that it was true. <\/p>\n

Faith is here put, by a figure of speech, for the gospel, which is elsewhere called “the law of faith,” (Rom 3:27<\/span>,) because it exhibits to us the free grace of God in Christ, without any merit of works. The Spirit means here, I think, the grace of regeneration, which is common to all believers; though I have no objection to understand it as referring to the peculiar gifts by which the Lord, at that period, honored the preaching of the gospel. (57) <\/p>\n

It may be objected, that the Spirit was not, in this respect, given to all. But, it was enough for Paul’s purpose, that the Galatians knew that the power of the Holy Spirit in his Church had accompanied Paul’s doctrine, and that believers were variously endowed with the gifts of the Spirit for general edification. It may likewise be objected, that those gifts were not infallible signs of adoption, and so do not apply to the present question. I reply, that it was enough that the Lord had confirmed the doctrine of Paul by the visible gifts of his Spirit. A still simpler view of the case is, that they had been distinguished by the ordinary privilege of adoption, before those impostors had brought forward their additions. “In whom,” says he to the Ephesians, <\/p>\n

“<\/p>\n

ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.” (Eph 1:13<\/span>.) <\/p>\n

(57) “Did ye receive that Spirit which was the fullest evidence of your being justified, accepted, and received as the children and people of God, by conformity to the law of Moses, or by embracing the doctrine of the gospel? If by embracing the doctrine of the gospel, then you became justified by embracing that doctrine, and consequently need not conform to the law of Moses, in order to obtain justification.” — Chandler. <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

(2) This only.<\/strong>The Apostle considers a single argument enough. He will only place the present conduct of the Galatians in contrast with their past, and ask how they can possibly reconcile the two.<\/p>\n

Received ye the Spirit.<\/strong>The reference is to those spiritual gifts, described more fully in 1 Corinthians 12, 14<\/span>the gift of prophecy, the gift of tongues, the interpretation of tongues, the discerning of spirits, gifts of healing, &c.which attended the first preaching of the gospel, and were poured out upon the first converts in a manner and degree since unknown. The Galatians, it seems, had had a share in this outpouring, like the other churches, though their fickleness prevented them from reaping the full benefit from it. But a spiritual effect, such as this outpouring was, could only have a spiritual cause; it could not come from a mechanical performance of legal obligations.<\/p>\n

By the works of the law.<\/strong>By works done in obedience to the Law. There is a certain emphasis on both words, for the main point in the contrast which the Apostle is drawing is between the Law, on the one hand, and faith, on the other. Still, faith is as much opposed to works (i.e.,<\/em> a spirit of literal and mechanical obedience) as it is to Law, and excludes both at once. It is to be noted, however, that the works here meant are those done, in a Judaising sense, as themselves the direct means of salvationnot Christian works, the natural product and outcome of faith.<\/p>\n

By the hearing of faith.<\/strong>These words correspond very nearly to a phrase which we should perhaps use more naturally: by the preaching of faith<\/em>i.e.,<\/em> by that preaching or hearing (hearing on the part of the recipients, preaching on that of the missionary Apostles) which has for its subject faith. What the Apostle had taught the Galatians on his first coming among them was not any system of laborious observances, but the duty of faith. They at first responded to his teaching: and in answer to their enthusiastic impulse of adhesion to Christ the gifts of the Spirit were abundantly shed upon them. Now all this had ceased. For the use of the word translated hearing, see the Note on Rom. 10:16<\/span>.<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

2<\/strong>. <\/strong> This only<\/strong> Earnestly emphatic, as if this one consideration alone were decisive. <\/p>\n

The Spirit<\/strong> They had, since they embraced Christ, been conscious of the blessed testimony of the Spirit<\/strong>. In it was supreme demonstration. How received ye <\/strong> it? <\/p>\n

Hearing of faith?<\/strong> The listening of faith <\/strong> to the voice of the gospel.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

Gal 3:2<\/span><\/em><\/strong>. <\/strong>Received ye the Spirit, <\/em><\/strong>&c.<\/strong> There is no doubt but that it was on their becoming Christians that they received the Spirit; and therefore that it could not be ascribed to the law, to which they were strangers till afterwards; but must be owing to that faith in which they were instructed by the gospel, on their embracing Christianity. Nor can it justly be objected that they still retained the Christianity by which the Spirit was received; for they were now perverted to a different system by their new teachers; and that which St. Paul had preached at first among them, was a Christianity of which Judaism made no part. <\/p>\n

Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n

Gal 3:2<\/span> . The foolishness<\/em> of their error is now disclosed to them, by reminding them of their reception of the Holy Spirit. “Vide, quam efficaciter tractat locum ab experientia<\/em> ,” Luther, 1519.<\/p>\n

] This only<\/em> not to speak of other self-confessions, which I might demand of you for your refutation this only I wish to become aware of from you<\/em> . Bengel pertinently remarks: “ , grave argumentum.” To take (with Luther, Bengel, Paulus) in the narrower sense to learn<\/em> the apostle thus representing himself ironically as a scholar<\/em> is justified neither by the tone of the context nor by the tenor of the question, which in fact concerns not a doctrine, but simply a piece of information;<\/em> is well known in the sense of to come to know, cognoscere<\/em> . See Act 23:27<\/span> ; Exo 2:4<\/span> ; 2Ma 7:2 ; Mal 1:1<\/span>Mal 1:1<\/span> ; Xen. Cyr<\/em> . vi. 1. 31; Hell<\/em> . ii. 1. 1; Aesch. Agam<\/em> . 615. Comp. Soph. Oed. Col<\/em> . 505: .<\/p>\n

] is not used instead of (Rckert); for also may denote a direct<\/em> (comp. especially Col 1:7<\/span> ): see on 1Co 11:23<\/span> . And this<\/em> is what Paul means, for he conceives himself speaking with his readers as if they were present.<\/p>\n

. . .] Was it your fulfilment of works which the law prescribes (comp. on Gal 2:16<\/span> ), or was it the preaching to you of faith<\/em> (that is, faith in Christ), which caused your reception of the Spirit? The is the Holy<\/em> Spirit (the personal divine principle of the whole Christian nature and life), and the Holy Spirit viewed generally according to His very various modes of operation, by which He makes Himself known in different individuals; not merely in relation to the miraculous gifts<\/em> , 1 Corinthians 12-14 (Chrysostom, Theophylact, Jerome); for Paul reminds the whole body<\/em> of his readers of their reception of the Spirit, and it is not till Gal 3:5<\/span> that the are specially brought forward as a specific form<\/em> of the operations of the Spirit. Comp. Hofmann, Schriftbew<\/em> . II. 2, p. 27 f.<\/p>\n

The which follows means: or, on the other hand<\/em> ; “duo directe opposita,” Bengel. The is explained either as the hearing of faith<\/em> (reception of the gospel preached: Vulgate, Beza, Bengel, Morus, Rckert, Usteri, Schott, Matthias, Reithmayr, and others), or as that which is heard, i.e. the report, the message of faith<\/em> , which treats of faith, admits of either meaning (for the former, comp. Plat. Theaet<\/em> . p. 142 D.; Plut. Mor<\/em> . p. 41 E; Soph. El<\/em> . 30; LXX. 1Sa 15:22<\/span> : and for the latter, comp. Plat. Phaedr<\/em> . p. 274 C; Dem. 1097. 3; LXX. Isa 53:1<\/span> ; Joh 12:38<\/span> ; 1Th 2:13<\/span> ; Rom 10:17<\/span> ; Heb 4:2<\/span> ; Sir 40:12 ). But is decisive in favour of the latter, for it is never the “ doctrina<\/em> fidei” (see on Gal 1:23<\/span> ), but always the subjective faith<\/em> , which however, as here, may be regarded objectively; and hence also adherents of the second interpretation (as Calvin, Grotius, Zachariae, Rosenmller, and others) are wrong in taking as system of doctrine<\/em> . Moreover, , in the sense of preaching<\/em> (discourse heard), but not<\/em> in the sense of auditio<\/em> , is familiar in the N.T. (so even in Rom 10:16<\/span> , Joh 12:38<\/span> , passages which Matthias seeks to explain differently); hence Holsten incorrectly takes as the genitive of the subject to , so that the is the , a view opposed also by Rom 10:17<\/span> . But Hofmann also is incorrect in holding that it should be construed (faith in news announced); against which the antithesis is decisive. Through the news concerning faith, which was preached to them, the readers had become believers (Rom 10:17<\/span> ; Heb 4:2<\/span> ), and consequently partakers of the Holy Spirit. Lastly, Flatt and Matthies, following a few ancient expositors, have quite arbitrarily and, although not without linguistic precedent in the LXX. (1Sa 15:22<\/span> ), without any countenance from the N.T., understood as equivalent to (Rom 1:5<\/span> ; Rom 16:26<\/span> ; 1Pe 1:22<\/span> ). The acceptance<\/em> of the which took place on the part of the readers was understood by them as a matter of course, since from this proceeded the reception of the Spirit. They were in fact called<\/em> through the gospel.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 2. Or by the hearing of faith<\/strong> ] The manna of the Spirit comes down from heaven in the dews of the ministry of the gospel, Num 11:9<\/span> ; 1Pe 1:21<\/span> . If our eyes see not our teachers, we cannot expect to hear the voice behind us, Isa 30:20-21<\/span> . <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

2<\/strong> .] <\/strong> . <\/strong> <\/strong> , not to mention all the other<\/em> grounds on which I might rest my argument, ‘ this only<\/em> ,’ &c. . . Chr.<\/p>\n

<\/strong> , be informed:<\/strong> not to be pressed, as Luther, al. (“Agite nunc, respondete mihi discipulo vestro, tam subito enim facti estis docti, ut mei jam sitis prceptores et doctores”), but taken in its ordinary sense, Bee reff. Did ye from<\/strong> (as its ground, see ch. Gal 2:16 ) the works of the Law<\/strong> (not a Law) receive the Spirit<\/strong> (evidently here to be taken as including all His gifts<\/em> , spiritual and external: not as Chr., Thl., Jer., only: for the two are distinguished in Gal 3:5 ), or from the hearing of faith<\/strong> (meaning either, ‘ that preaching which proclaimed faith<\/em> ,’ or ‘ that hearing, which received<\/em> ( the<\/em> ) faith<\/em> .’ The first is preferable, because (1) where their first receiving the Gospel is in question, the preaching<\/em> of it would probably be hinted at, as it is indeed taken up by the below, Gal 3:5<\/span> ; (2) where the question is concerning the power of faith as contrasted with the works of the law, faith would most likely be subjective<\/em> . But certainly we must not understand it ‘ obedience<\/em> ( . Rom 1:5<\/span> ; Rom 16:26<\/span> . See 1Ki 15:22 ) to the faith<\/em> ,’ as Wahl, al., which would spoil the contrast here)?<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

Gal 3:2<\/span> . The Apostle appeals with confidence to the personal experience of his converts. They were themselves conscious of having received on their conversion gifts of the Spirit. Whence then came the inward change? Was it the result of fulfilling law, or of listening in faith? The question needs no answer: for it was obviously the result of listening in faith. The second clause couples together two essential requisites for conversion: men must not only listen, but listen in a right spirit, desiring to know and do God’s will. The genitive adds this essential condition. . The spirit<\/em> constitutes in this Epistle a definite element in the regenerate nature, due to spiritual creation as the flesh is to natural creation an internal organ by which the Holy Spirit operates on the will and prompts the action of man ( cf.<\/em> Gal 3:16-22<\/span> ). It becomes therefore a living human force within the heart, distinct from the personality of the Holy Spirit. But on the other hand it is absolutely dependent for its vital force on the original inspiration of the Holy Spirit, and can neither live nor grow without continual nourishment and sustenance from Him.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

would. Greek. thelo. App-102. <\/p>\n

of. Greek. apo. App-104. <\/p>\n

Spirit. App-101. <\/p>\n

by. Greek. ek. App-104. <\/p>\n

the. Omit. <\/p>\n

faith. Greek. pistil. App-160., Compare Rom 10:16, Rom 10:17. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

2.] . ,-not to mention all the other grounds on which I might rest my argument, this only, &c. . . Chr.<\/p>\n

, be informed: not to be pressed, as Luther, al. (Agite nunc, respondete mihi discipulo vestro, tam subito enim facti estis docti, ut mei jam sitis prceptores et doctores), but taken in its ordinary sense, Bee reff. Did ye from (as its ground, see ch. Gal 2:16) the works of the Law (not a Law) receive the Spirit (evidently here to be taken as including all His gifts, spiritual and external: not as Chr., Thl., Jer., only: for the two are distinguished in Gal 3:5), or from the hearing of faith (meaning either, that preaching which proclaimed faith, or that hearing, which received (the) faith. The first is preferable, because (1) where their first receiving the Gospel is in question, the preaching of it would probably be hinted at, as it is indeed taken up by the below, Gal 3:5; (2) where the question is concerning the power of faith as contrasted with the works of the law, faith would most likely be subjective. But certainly we must not understand it obedience (. Rom 1:5; Rom 16:26. See 1Ki 15:22) to the faith, as Wahl, al., which would spoil the contrast here)?<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

Gal 3:2. , only) A weighty argument.-, learn) What it is that you think [what sentiment you entertain]. Here is the point of his questions: you have learned many things from me; I wish to learn this one thing alone from you.- , from the works of the law) In which you seek righteousness.- , the Spirit) [in (through) whom you addressed GOD as Father.-V. g.], and whose presence [among the Galatians] was conspicuous by means of the gifts, which He bestowed; Gal 3:5; Mar 16:17; Heb 2:4. The gift of the Spirit accompanies righteousness [justification], Gal 3:14; Eph 1:13. Therefore the one is often put for the other; comp. note on Rom 6:18. This argument is repeated, Gal 3:5 : and it receives additional weight by the verses interposed, viz. Gal 3:3-4. Further, Paul, in this one epistle of his, although he so often names the Spirit, does not, however, even once add the epithet, Holy; and this he does not appear to have done without good reason; namely, the epithet Holy is a very joyful one, but this epistle is decidedly severe.-, or) Two things directly opposed.- , from [by] the hearing of faith) The nature of faith is thus exquisitely denoted-faith [consisting in] not working, but receiving.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

Gal 3:2<\/p>\n

Gal 3:2<\/p>\n

This only would I learn from you,-The churches generally had spiritual gifts bestowed on them to guide and instruct them until the revelation of Gods will was completed and collected for their guidance. These Galatians, I take it from what he says, had received these miraculous gifts.<\/p>\n

Received ye the Spirit by the works of the law, or by the hearing of faith?-That is, through the provisions of the Jewish law or the faith in Jesus. It never occurred to Paul that the Spirit could be received through any other means than either the obedience to the Jewish law or by receiving the word of the Spirit into the heart. God has chosen the word as the means through which he works. It is the seed of the kingdom. The things addressed to the eyes of the heart (Eph 1:18), to be accepted and obeyed, constituted the hearing of faith. He knew they had received these gifts through obedience of the gospel. Jesus said: If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth. (Joh 14:15-17). The Holy Spirit was sent in the first place to the disciples who obeyed him and to none others, and the gifts and powers of the Spirit were distributed on the same conditions. Hence the question showed the folly of their course.<\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Chapter 11<\/p>\n

The Holy Spirit and the Hearing of Faith<\/p>\n

This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?<\/p>\n

(Gal 3:2)<\/p>\n

This only would I learn of you. Here Paul strikes at the heart of the Galatians great error, and demonstrates that the gift of the Holy Spirit, that is to say grace, salvation, eternal life, and all the blessings of the covenant of grace of which the gift of the Spirit is the seal and assurance (Gal 3:13-14; Eph 1:13-14), come to chosen, redeemed sinners only by the hearing of faith, not by the works of the law.<\/p>\n

Received ye the Spirit by the works of the law, or by the hearing of faith? John Gill asserts, This question supposes they had received the Spirit; that is, the Spirit of God, as a spirit of wisdom and knowledge in the revelation of Christ; as a spirit of regeneration and sanctification; as a spirit of faith and adoption; and as the earnest, seal, and pledge of their future glory.<\/p>\n

True Believers<\/p>\n

Paul addresses the Galatians as brethren, as genuine believers. His hope was that their apostasy was not a total departure from the faith. He hoped they had not yet made shipwreck of their souls. It is very important to observe this fact. Writing by divine inspiration, Paul shows us that men and women may embrace much error regarding gospel doctrine, who do truly trust Christ. The Galatians were involved in grave error, just as the apostle Peter had been at Antioch (Gal 2:11-16). They appeared to be in danger of total apostasy (Gal 5:1-4). Indeed, some may have totally abandoned the faith they had once professed to believe. But Pauls language in this verse clearly indicates that there were some in the Galatian church who were truly born of God, who had true faith in Christ, who were possessors of the Holy Spirit, who embraced in measure the horrible heresy of legalism.<\/p>\n

I stress this as a matter of importance, because there is a terrible, proud, self-righteous tendency among Gods people in this world, and among preachers of the gospel, to set themselves up as judges of others, to quickly condemn as reprobate everyone who falls into doctrinal error regarding the gospel. What sad divisions there are in the visible church (among true believers) because of this tendency. In matters of judgment concerning others, if we err, let it be on the side of leniency, not severity.<\/p>\n

Still, Paul uses the language of stern reproof. His purpose is to settle the issue in our hearts and minds. When he says, This only would I learn of you, he is saying, answer this question and the matter is settled. Received ye the Spirit by the works of the law, or by the hearing of faith? If salvations initial experience (regeneration and conversion) is altogether the work of the Holy Spirit in us, a work of grace alone received by faith alone then the whole of salvation must be the same. The Holy Spirit, who had been given to them in their initial experience of grace (Act 10:44; Act 11:16), was to them, as he is to Gods saints now, the proof of Gods favor and their acceptance with God in Christ. If we receive justification without works, we also receive sanctification, perseverance, and glorification without works.<\/p>\n

They had been converted. They had received the Holy Spirit. They had had abundant evidence of their acceptance with God; and the simple matter of inquiry now was, whether this had, occurred as the regular effect of the gospel, or whether it had been by obeying the law of Moses? (Albert Barnes)<\/p>\n

This gift of the Holy Spirit is in no way connected with obedience to the law of Moses, or of any other law. It was not a matter of works. This, Paul implies, is a matter of such absolute clarity to any believer that none who know God can call it into question. The indescribably rich gift of Gods salvation has nothing to do with something we do.<\/p>\n

The Hearing of Faith<\/p>\n

When Paul asks, Received ye the Spirit by the works of the law, or by the hearing of faith?, he is asserting that it is ludicrous to imagine that we merited and procured the Spirit of God by our obedience to the law, or that the Spirit of God came into our hearts by the preaching of the law. Though the law gives a knowledge of sin, it can do nothing else. The law is a killing letter. It brings a sense of wrath, condemnation, and death, but not the Spirit of life in Christ Jesus.<\/p>\n

The Holy Spirit comes by the hearing of faith, that is by the hearing of the gospel. The preaching of the gospel is the declaration of righteousness and justification, redemption and forgiveness accomplished by Christ (Rom 4:25; Gal 3:13; Heb 9:12). In this way, as John Gill stated, the Spirit of God is received. While the Gospel is being preached he falls on them that hear it, conveys himself into their hearts, and begets them again by the word of truth. In other words, if we are Gods children, it is because we have heard the voice of God in the gospel and responded to it by faith.<\/p>\n

I heard the voice of Jesus say, Come unto me and rest;<\/p>\n

Lay down, thou weary one, lay down thy head upon my breast.<\/p>\n

I came to Jesus as I was, weary, and worn, and sad.<\/p>\n

I found in Him a resting place, and He has made me glad.<\/p>\n

I heard the voice of Jesus say, Behold, I freely give<\/p>\n

The living water thirsting one, stoop down, and drink, and live.<\/p>\n

I came to Jesus, and I drank of that life giving stream;<\/p>\n

My thirst was quenched, my soul revived, and now I live in Him.<\/p>\n

I heard the voice of Jesus say, I am this dark worlds light;<\/p>\n

Look unto Me, thy morn shall rise, and all thy day be bright.<\/p>\n

I looked to Jesus and I found in Him my star, my sun;<\/p>\n

And in that light of life Ill walk till traveling days be done.<\/p>\n

Horatius Bonar<\/p>\n

The Scriptures teach that all of Gods children have heard in their hearts the voice of Christ, and have responded to that voice by faith (Rom 10:17). It is clear that the life of the Christian is a life of faith, of faith in Christ (Hab. 24; Rom 1:17; Gal 3:11; Heb 10:38). The believers life is from beginning to end a life of faith. We are not saved by the law, sanctified by the law, nor kept by the law, but by faith in Jesus Christ.<\/p>\n

The Holy Spirit is the gift of God, with and by whom all the gifts of grace, salvation, and eternal life are received into the soul. It is by the Spirit that the works of the Savior are known and received. The Holy Spirit is himself the seal of Gods favor, the seal of his covenant, and the token of our peace with God. When he enters our hearts we are saved, resurrected from death to life, and brought into a conscious awareness of adoption (Gal 4:6-7; 2Ti 1:9-10). He is the source of light, life, faith, love, and liberty in our souls. He even sanctifies our bodies, making our very bodies the temples of God. <\/p>\n

The experience of Gods people, as it is recorded in the Acts of the Apostles, is a clear demonstration of the fact that the Spirit of God comes to sinners by the hearing of faith. He had been promised to the disciples, and he was given as they in faith waited for him (Act 1:4-5; Act 1:8; Act 2:1-4). The same thing happened at Samaria (Act 8:12-17). Thus the Holy Spirit came upon Cornelius and his household through the hearing of faith (Act 10:44-45). When Paul preached the gospel among the Gentiles, the Holy Spirit fell sovereignly on those who heard (Act 15:7-12).<\/p>\n

The Holy Spirit and Salvation<\/p>\n

When Paul speaks of the reception of the Holy Spirit by the hearing of faith, he is not talking about a second work of grace, but about the initial experience of grace in salvation. Eph 1:13, as it is translated in the King James, has been horribly misinterpreted by many to imply that after sinners are saved, if they are really good, praying, spiritual Christians, then they may receive a higher form of spiritual life by receiving the Holy Spirit. That text in the King James Version reads, In whom ye also trusted, after that ye heard the word of truth, the gospel of your salvation: in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise. That translation might appear to teach that there is an interval between faith in Christ and the seal of the Spirit. But that is incorrect. Eph 1:13 would be far more accurately translated, In whom you also trusted, having heard the word of truth, the gospel of your salvation: in whom also, having believed, you were sealed with that Holy Spirit of promise.<\/p>\n

In other words, every chosen, redeemed sinner is, by the effectual call and irresistible grace of God the Holy Spirit, granted faith in Christ when he is made to hear the word of truth, the word of faith, the gospel of his own salvation accomplished by Christ. And, trusting Christ, he is sealed with the Holy Spirit of promise. He has sealed to him, that is he is given the conscious assurance of all the blessings of Gods everlasting mercy, love, and grace in Christ (Eph 1:3-7); and he is sealed in grace, sealed up in infallible, indestructible security in the grace of God (Joh 10:27-30). <\/p>\n

There can be no question regarding this interpretation of Pauls teaching about Gods people receiving the Holy Spirit, because it is the universal testimony of Holy Scripture that no sinner is saved who has not received the Holy Spirit. All the graces of faith, hope, and love that are wrought in us are the fruit of the Spirit (Gal 5:22-24). It is the Holy Spirit who reveals Christ in us, grants us faith in him by the mighty operations of his grace, and assures us of our acceptance with God in Christ (Gal 1:15; Eph 2:8; Php 2:13; Col 1:12).<\/p>\n

Salvation is the knowledge of the one true and living God as he is revealed in his Son, the Lord Jesus Christ (Joh 17:3). But there is no possibility of anyone knowing God, knowing Christ, except God the Holy Spirit take the things of Christ and reveal them unto him (Joh 16:8-14). If we belong to Christ, we have received the Holy Spirit (1Co 12:13). We have been enlightened by the Holy Spirit. He showed us our guilt, convincing us of sin. He convinced us of righteousness, of righteousness accomplished and brought in by Christ our Substitute. He convinced us of judgment, judgment finished, justice satisfied, condemnation forever removed by the death of Christ in our room and stead at Calvary. It is God the Holy Spirit who has revealed the glory of God in the face of Jesus Christ to us (Rom 3:24-26; 2Co 4:3-6).<\/p>\n

This great gift of grace is altogether without our works. We received faith by the Holy Spirit (Eph 2:8-9). Our works could never bring it. We received peace by the Holy Spirit (Rom 5:1-5). Our works could never give it. We have been sanctified by the Holy Spirit. It is God the Spirit who formed Christ in us in the new birth, making us partakers of the divine nature (2Pe 1:4). Our works could no more sanctify us than they could justify us. We have communion with God the Father by the Holy Spirit. Our works could never give us access to him. The Holy Spirit teaches us to pray and helps us in prayer (Rom 8:26). The law could never do so. The Holy Spirit, as we have seen already, is our seal and pledge and assurance of heaven (Eph 1:13). The law never secured that for anyone. The Lord Jesus Christ brings his people into rest, which Moses and Joshua could not do, by the operation of the Holy Spirit (Heb 4:9-10). The Holy Spirit is a fountain of living water springing up in the soul (Joh 7:36-39). The works of the law are a broken cistern.<\/p>\n

The Connection<\/p>\n

Clearly, the doctrine of Holy Scripture is that salvation is wrought in us by the power and grace of God the Holy Spirit, without our works. But what is the connection between the hearing of faith and receiving the Holy Spirit, between the hearing of faith and the experience of salvation. It is just this Faith cometh by hearing, and hearing by the Word of God.<\/p>\n

Not only has the Lord God ordained who shall be saved, as well as the very time and place when he will work his grace in them, he has also ordained the means by which grace, salvation, and faith shall come to them; and that means is the preaching of the gospel. This is exactly what he says in his Book, Gods elect are born again, not of corruptible seed, but of incorruptible, by the Word of God, which liveth and abideth forever. And he does not leave us to guess what he means by that. He says, And this is the Word which by the gospel is preached unto you (1Pe 1:23-25).<\/p>\n

When the time of love has come (Eze 16:8), when the Lord God will call out a sinner, he raises up a man to preach the gospel to that sinner and causes their paths to cross by one means or another. He causes the chosen sinner to hear the gospel preached; but the sinner has no ability to understand it. He cannot receive the things of God. They are foolishness to him (1Co 2:14). But when the Spirit of God conveys the gospel to the heart, he comes with it, enlightens the mind, gives understanding, and sweetly, irresistibly, effectually inclines the heart to believe and the will to receive and embrace Christ, as he is set forth in the gospel (Joh 1:12-13; Joh 6:63; 1Co 2:9-13; Heb 4:12). Then, believing on the Son of God, having received Gods salvation by the hearing of faith, the saved sinner sings with David, Blessed is the man whom thou choosest, and causest to approach unto thee!<\/p>\n

Fuente: Discovering Christ In Selected Books of the Bible<\/b><\/i><\/h4>\n

Received: Gal 3:5, Gal 3:14, Act 2:38, Act 8:15, Act 10:44-47, Act 11:15-18, Act 15:8, Act 19:2-6, 1Co 12:7-13, 2Co 11:4, Eph 1:13, Eph 1:14, Heb 2:4, Heb 6:4, 1Pe 1:12 <\/p>\n

by the hearing: Rom 1:17, Rom 10:16, Rom 10:17 <\/p>\n

Reciprocal: Exo 35:35 – the cunning Joh 20:22 – Receive Act 8:17 – they received Act 24:24 – the faith Act 26:18 – faith Rom 1:11 – that Rom 10:8 – the word of faith 1Co 9:21 – them 2Co 3:8 – the ministration 2Co 6:6 – by the Gal 2:5 – we 1Th 1:5 – in the 1Ti 1:7 – to<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

Gal 3:2. -This only I would learn of you. This only-this one thing out of many; for this one point is sufficient for the purpose, and is in itself decisive of the controversy. There is no irony in the language (Luther); he wished information on this one point. Act 23:28; Sept. Exo 2:4, 2Ma 7:2; Soph. OEd. Col. 504; Xen. Hell. 2.1, 1. is less direct or immediate than . Winer, 47, 2, note. The one thing so conclusive of their folly lies in the question- <\/p>\n

, ;-Did ye from the works of the law receive the Spirit, or by the hearing of faith? The meaning of is restricted erroneously, by Chrysostom, Jerome, and others, to miraculous gifts. It is no argument on the part of Schott and Meyer against this view, that the apostle writes to the entire churches, and that only a fraction could enjoy the , because the gift of a few was really the gift of the church at large, as a church may be said to enjoy a revival though all its members without exception may not have partaken of the heavenly gift. That the included extraordinary gifts is evident from Gal 3:5; but that it included greatly more is evident from its contrast with in the next verse, from the allusion of the 14th verse, and from the entire strain of the epistle, especially of the fifth chapter. The Holy Spirit was the characteristic possession of believers. To settle a previous dispute, Peter had said, The Holy Ghost fell on them as upon us. Though the Spirit was bestowed under the law, it was with scantiness; but fulness of gift was a prominent element of the promise in Joe 2:28. That fulness seemed to overflow at the first descent, and miracles, tongues, and healings were the result-as if the prismatic sparkling of the baptism of fire. The Spirit, as the originator and sustainer of the new life, is the special endowment of believers, and was received openly and visibly by many of the converts to Christianity from Judaism. <\/p>\n

What, then, was the source of that spiritual influence possessed by them? Was it -, as in Gal 2:16, denoting origin or cause-the works of the law, which have the law for their object and are done to fulfil it? <\/p>\n

The precise meaning of -which, however, cannot mean faithful hearing (Gwynne)-has been disputed. The noun may be taken either in an active sense-the hearing of faith, that is, the hearing or reception of that gospel in which faith is the distinctive doctrine, in which it is presented as the rule of life; or in a passive sense-that which is heard of faith-that report or message which holds out faith as its prominent and characteristic element-the preaching of the faith (Tyndale). is used generally in a subjective sense (see Gal 1:23). The passive sense is the prevailing, if not the only one of in the New Testament. Mat 4:24; Joh 12:38; Rom 10:16-17; 1Th 2:13; Heb 4:2. Herod. 2.148; Plato, Tim. 23, A, D. It represents in the Sept. the Heb. , a passive participle. The contrast also justifies this meaning: on the one hand are works done, on the other hand a report or declaration is made-states of mind quite opposite. Works done in obedience to law is the one alternative, the presentation of a message about faith is the other. The contrast is not so defective as Jowett supposes. Schott and Sardinoux represent that the parallelism of the contrast demands, that as the first clause is subjective, the second must be subjective too. Granted that the first clause is subjective, the second is all the stronger a contrast that it is objective-works that ye do, placed in opposition to a report brought to you. Did they receive the Spirit in obeying the law, or in so trying to obey it as to merit eternal life by it? or was it when the message of faith was preached to them, and they embraced it? for it is to the period of the introduction of the gospel that the apostle refers. They could at once determine the matter-it was one of experience and history. The apostle does not give the answer, for he knew what it must be. It was under the hearing of faith that they first enjoyed the Spirit-that Spirit which enlightens, sanctifies, certifies of sonship, makes intercession for us as being in us, seals us, and is the earnest and first-fruits. Opposed to usage and correctness is the interpretation of Rollock, Matthies, and Wahl, that stands for -obedience. It is needless to object, with Gwynne and Hofmann, that the hearing of the gospel does not in itself secure the gift of the Spirit, as the apostle is alluding in the contrast to open and usual instrumentality. Jerome starts and answers the question-si fides non est nisi ex auditu quomodo qui surdi nati sunt possunt fieri Christiani? It is needless to debate the question raised by De Wette and Wieseler, whether, as the first holds, the parties specially addressed were Jews or proselytes once under the law, or whether, as the second maintains, they were Gentiles who had never been under the law at all. The challenge, however, has a special point as spoken to Jews, to whom their law had been everything. <\/p>\n

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians<\/b><\/i><\/h4>\n

Gal 3:2. The argument Paul makes in this verse may be said to be one that has a factual basis. The Galatian brethren knew they were in possession of the Spirit, for whenever and wherever an apostle led men and women into the service for Christ, they were shown evidence of the Spirit by the gifts bestowed upon those receiving the hands of the apostle. And these brethren also knew that they had never received the gifts except through hearing of faith, which means the Gospel, though the law had been in existence for centuries.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Gal 3:2. Paul appeals to their own experience at their conversion, which alone should be sufficient to convince them of the error of their present position. This only, among other concessions which I might draw from your own spiritual experience. The only indicates that this is sufficient. Was it by worn of law (law-works, Gesetzeswerke) that ye received the Spirit, the Holy Spirit, the greatest of gifts. He is communicated to believers through the gospel, regenerates and sanctifies and makes them children of God and heirs of eternal life. In the apostolic age, the Spirit manifested itself also in extraordinary gifts such as speaking in tongues, prophesying, working of miracles (comp. Act 8:17; Act 10:44-46; Act 19:6; 1 Corinthians 12-14)<\/p>\n

From the preaching (or, message, not hearing) of faith, comp. Gal 3:5; 1Th 2:13; Heb 4:2; and Rom 10:17 : faith com-eth from preaching, and preaching through the word of God. The Greek () admits of two meanings: (1.) active: the hearing of faith, i.e., the reception of the gospel preached (comp. obedience of faith, Rom 1:5; Rom 16:26); (2.) passive: the report, the message which treats of faith (genit. of the object). Lightfoot adopts the first, but the second is preferable on account of the usual meaning of the word in the New Testament, and because the contrast is between the two principles, law and faith, not between two actions, doing and hearing. The emphasis lies on law and faith. In the New Testament, faith is mostly used in the subjective sense of the act and exercise of faith, not in the objective sense of doctrine of faith or creed. Faith is the organ by which we receive the Holy Spirit through the preaching of the gospel.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

Our apostle having prepared the Galatians’ attention, by a very smart and sharp reprehension in the foregoing verse, returns to the subject of justification by faith without the works of the law, which he had entered upon in the former chapter, and prosecutes at large in this; and he uses five arguments to prove that we are justified by faith, and not by works; <\/p>\n

The first is contained in the verse before us, Received ye the Spirit by the works of the law, or by the hearing of faith? As if the apostle had said, “I appeal to your own experience; you have received the Spirit yourselves, some of you for sanctification, others for miraculous operations; now I would know by what means you received it? Was it by hearing the law of Moses preached? You cannot say it: for you were heathens, and without the written law; it must then be by hearing of the gospel, the doctrine of faith, which I preached to you.”<\/p>\n

Here we have a truth expressed, and a truth implied.<\/p>\n

The truth expressed is this, that the hearing of the gospel faithfully preached, is the instrumental mean by which persons receive the holy Spirit in the sanctifying gifts and graces of it, to enable them to live a holy and spiritual life: Received ye not the Spirit by the hearing of faith? Yes, ye did.<\/p>\n

The truth implied is this, that a people should take great heed, that they never undervalue, much less despise and vilify that ministry, or that doctrine, which God at first blessed for their conversion. How many are there in England at this day, who disown that church, despise that ministry which God blessed to their conversion, if ever they were converted? Sad it is, yet very certain, that like vipers they gnaw out the bowels of her who suckled them at her breast.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

Gal 3:2-4. This only would I learn of you That is, this one argument might convince you; received ye the Spirit In his gifts and graces, in his witness and fruits. See Gal 4:6; Gal 5:22. By the works of the law By your observing the ceremonies of Mosess law, or by your embracing the doctrine which inculcates the necessity of complying with these rites?<\/p>\n

or by the hearing of faith By receiving and obeying that doctrine, which teaches that justification is attained by faith in Christ, and in the truths and promises of his gospel? Are ye so foolish So thoughtless, as not to consider what you yourselves have experienced? having begun in the Spirit Having entered upon your Christian course under the light and grace of the Holy Spirit, received by faith in Christ and his gospel; do you now, when you ought to be more enlightened and renewed, more acquainted with the power of faith, and therefore more spiritual; expect to be made perfect by the flesh? Do you think to retain and complete either your justification or sanctification, by giving up that faith whereby you received both, and depending on the law, which is a gross and carnal thing when opposed to the gospel? The law of Moses is called the flesh, says Macknight, because of the carnal form of worship, by sacrifices and purifications of the body, which it prescribed; because that form of worship did not cleanse the conscience of the worshipper, but only his body, and because the Israelites were put under the law by their fleshly descent from Abraham. Have ye suffered Both from the zealous Jews and from the heathen; so many things For adhering to the gospel; in vain So as to lose all the blessings which ye might have obtained by enduring to the end? Will you give up the benefit of all those sufferings, and lose, in a great measure at least, the reward of them, by relinquishing what is so material in that system of doctrine you have been suffering for? If it be yet in vain Which I am willing to hope it is not entirely, and that, however your principles may have been shaken, yet God will preserve you from being quite overthrown.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing of faith? [Rom 1:5; Rom 16:26 . I need ask you but one test question to utterly condemn your conduct. I will refer you to your own experience. When I came and labored among you, God approved and seconded my labor by imparting to you the miraculous powers (Gal 3:5; Mar 16:17; Heb 2:4) and spiritual graces (Gal 3:14; Gal 4:5-6; Eph 1:13) of the Spirit. Now, did ye receive the Spirit by these works of the law which these gospel perverters would have you perform, or did ye receive him by hearing and believing the gospel which I preach? The Galatians could give but one answer to this question, and that answer decided the point between Paul and his opponents, and showed that God was with the apostle, and not with his enemies.] <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

This only I would learn from you: Did you receive the Spirit by works of the law, or by hearing of faith? <\/p>\n

He calls them to remembrance of that first act of faith in which they accepted Christ and His work on the cross – that step of faith, rather than any works of the law. It should have pulled them up short to recall that they were saved by an act of faith, in simply taking God at His word. They did not have to follow any set of rules for ten days before they were acceptable, they didn’t have to be baptized five times before they were born again, and they didn’t have to follow some teacher before they were heaven-bound, they simply trusted God and His word. <\/p>\n

This only will tell the real tail of what brings them salvation – Christ or works. <\/p>\n

He isn’t even going to tell them, they are to tell him – they are to instruct the apostle of their salvation. Almost an affront to them, in my mind – I told you the gospel, you received it, now you say I was wrong by adding to it, so now you tell me how you were saved. In essence he is saying, you tell me cuz I must not have been there – how were you saved? <\/p>\n

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson<\/b><\/i><\/h4>\n

3:2 This only would I learn of you, Received ye the {b} Spirit by the works of the law, or by the hearing of {c} faith?<\/p>\n

(b) Those spiritual graces and gifts, which were a seal as it were to the Galatians that the Gospel which was preached to them was true.<\/p>\n

(c) Of the doctrine of faith.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

Question 1: How did you receive the Holy Spirit? The answer to this one question should settle the whole debate (cf. Gal 3:5). It was obviously not by keeping the Law but by hearing and believing the gospel, the message of Christ crucified (cf. Rom 8:9; 1Co 12:13). Paul assumed his readers’ salvation.<\/p>\n

Justification (Gal 2:16) and the Holy Spirit become the believer’s possession not by the works of the Law but by faith through one act of believing. Receiving the gift of God’s Spirit is one of the highest privileges mortals can experience. Since God gives us this gift when we believe the gospel (Rom 8:9; 1Co 12:13), believing the gospel is clearly superior to obeying the Law. Furthermore since the Spirit is the guarantee of final salvation (glorification; cf. Eph 1:13-14), and the Spirit comes to us by faith, final salvation must depend on faith, not obedience to the Law.<\/p>\n

". . . those who stressed the law put no emphasis on the Holy Spirit. But from the day of Pentecost on, the Christians emphasized the importance of the Holy Spirit for Christian living." [Note: Morris, p. 95.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 2. Here the Apostle makes a personal appeal to their own experience. He might have adduced other arguments to shew the excellence of faith. But he confines himself to one question, which … Continue reading “Exegetical and Hermeneutical Commentary of Galatians 3:2”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-29047","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29047","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=29047"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/29047\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=29047"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=29047"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=29047"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}