Gálatas 3

Algunos manuscritos antiguos que contienen el texto de este capítulo son:

• Papiro 46 (aproximadamente 200 d.C.)
• Códice Vaticano (325-350)
• Códice Sinaítico (330-360)
• Uncial 0176 (siglo IV/V; versículos existentes 16-25) ^{[ 3 ]}
• Papiro 99 (~400)
• Códice Alejandrino (400-440)
• Códice Ephraemi Rescriptus (~450; completo)
• Códice Freerianus (~450; versículos conservados 6-8, 16-17, 24-28)
• Códice Claromontanus (~550)

• Gálatas 3:6 : Génesis 15:6
• Gálatas 3:8 ; Génesis 12:3 ; 18:18 ; 22:18 ; 26:4 ; 28:14
• Gálatas 3:10 ; Deuteronomio 27:26 ; Jeremías 11:3
• Gálatas 3:11 : Habacuc 2:4
• Gálatas 3:12 : Levítico 18:5
• Gálatas 3:13 : Deuteronomio 21:23
• Gálatas 3:16 ; Génesis 12:7 ; 13:15 ; 24:7

But that no one is justified by the law in the sight of God is evident, for “the just shall live by faith.”^[5]

Citation from: Habakkuk 2:4

• "But that no one is justified by the law in the sight of God is evident"

The Pulpit Commentary paraphrases as "but that in the Law no man is justified with God, is evident," that "be justified" means to be brought out of a state of guiltiness and cursedness into a state of acceptance.^[6] This commentary asserts that Paul, assuming every one guilty and under a curse, now shows that the Law offers no means of justification, and thus by "adducing that cardinal aphorism of Habakkuk" substantiates the doctrine of justification by faith (also cited in Romans 1:17; Hebrews 10:38).^[6] When in Acts 13:39–41 it is read that in the synagogue at the Pisidian Antioch, in close connection with the statement that through believing in Christ a man is justified, Paul cited another passage of Habakkuk (Habakkuk 1:5), denouncing unbelieving despisers, indicating to the Pulpit Commentary that he had made good his statement about justification by alleging this same probative text.^[6]

• "By the law" or "in the law" (Greek: ἐν νόμῳ, en nomō)

The "law" is defined in the Pulpit Commentary as "being it", "the sphere and domain of the Law", comparing the use of the same preposition with Romans 2:12 ("As many as have sinned under [Greek, 'in'] the Law;") Romans 3:19 ("It saith to them that are under [Greek, 'in'] the Law."), whereas an exactly parallel construction is found in Acts 13:39 ("From all things from which ye could not by [Greek, 'in'] the Law be justified.").^[6]

• "Is justified with God" (Greek: δικαιοῦται παρὰ τῷ θεῷ, dikaioutai para tō Theō)

Noted in the Pulpit Commentary that the preposition "with" (παρά, para) is used similarly in Romans 2:13 ("For not the hearers of the Law are righteous with God"); 1 Corinthians 3:19 ("The wisdom of this world is foolishness with God"), so it is God himself that justifies the sinner (Romans 3:30; Romans 4:5).^[6]

• «El justo vivirá por la fe» (griego: ὁ δίκαιος ἐκ πίστεως ζήσεται, ho dikaios ek pisteōs zēsetai ): Una paráfrasis basada en la traducción directa del griego en el Comentario del Púlpito : «el justo por la fe vivirá». ^{[ 6 ]} Se señala en el Comentario del Púlpito que el texto no usa la frase habitual «como dice la Escritura», como en el siguiente versículo de Levítico; que también es el caso en Romanos 9:7 , pero en Romanos 15:3 y 1 Corintios 2:9 Pablo inserta, «según está escrito», entre paréntesis, antes de proceder con las palabras de la Escritura de tal manera que formen una continuación de su propia oración. ^{[ 6 ]} El mismo comentario afirma que los eruditos hebreos coinciden en que, en el pasaje original (Habacuc 2:4), las palabras «por su fe» (o posiblemente, adoptando otra lectura del texto hebreo, «por mi fe», es decir, por la fe en mí) pertenecen a «vivirá», en lugar de a «el justo» (véase sobre este punto Delitzsch en Hebreos 10:38 y el canónigo Cook en Habacuc 2:4 , en el «Comentario del Orador»). ^{[ 6 ]} El contexto de Habacuc muestra que la «fe» de la que se habla significa una confianza en Dios firme, y no una mera aceptación fugaz u ocasional de las promesas de Dios como verdaderas, como señala el Comentario del Púlpito, que indica que esta es claramente la interpretación del pasaje que adopta el autor paulino de los Hebreos en Hebreos 10:38 . ^{[ 6 ]}

Cristo nos redimió de la maldición de la ley, haciéndose maldición por nosotros (porque escrito está: «Maldito todo el que cuelga de un madero»), ^{[ 7 ]}

• «Cristo nos ha redimido de la maldición de la ley»: Siguiendo a Gill, el «Redentor» es Jesucristo, el Hijo de Dios, quien fue llamado y designado por su Padre para realizar esta obra, cumpliendo plenamente la profecía bajo este carácter, calificado como hombre, como «pariente cercano», que tiene el derecho de redimir a una persona y, al mismo tiempo, como Dios, de llevarlo a cabo. Cristo nos redime a «nosotros», que somos los elegidos de Dios («tanto judíos como gentiles»). ^{[ 8 ]} Gill escribió que Cristo nos posee por el don del Padre, y ahora nos compra con el precio de su propia sangre, librándonos «de la maldición de la ley» y «de la ira venidera», que es la segunda muerte. ^{[ 8 ]}

• "Made a curse for us": Gill put this in the sense that Christ was made "an accursed person", despised by people of his generation, calling him a sinner, even called a "Samaritan", and "devil"; "even accursed by the law", while he was placed under the law, stood in the people's legal place and take the burden of their sins according to the law, which charges him with the sins, and curses him for their sake; and lastly also was accursed by the justice of God, his Father, who doesn't spare him, placing justice against him, punishing him up to death, that is the accursed death of the cross. It seems then that "he was made a curse", where "made" here is "by the will, counsel, and determination of God", and also his own will and free consent, as Jesus "freely laid down his life, and gave himself, and made his soul an offering for sin".^[8]

• "Cursed is everyone who hangs on a tree": Citation from Deuteronomy 21:23

Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.^[10]

Paul cited from the Old Testament, Genesis 12:7; 13:15; 24:7. In Genesis 22:18 the promise to Abraham says, "In your offspring all the nations of the earth will be blessed."^[11]

Galatians 3:28 is frequently cited passage, with commenters finding relevance to gender equality, racism, queer theology, slavery, and egalitarianism. The New International Version's English translation reads:

There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.^[12]