Czech Study Bible Translation (CZ)

1Ó, nerozumní Galaťané, kdo vás očaroval, vás, kterým byl před očima vykreslen Ježíš Kristus ukřižovaný? 2Toto jediné se chci od vás dovědět: Přijali jste Ducha na základě skutků Zákona, nebo na základě slyšení víry? 3To jste tak nerozumní? Začali jste Duchem, a nyní dokončujete tělem? 4Tolik jste vytrpěli nadarmo? Jestliže to skutečně bylo nadarmo! 5Tedy ten, který vás vystrojuje Duchem a působí mezi vámi mocné věci, činí tak na základě skutků Zákona, nebo na základě slyšení víry? 6Je tomu jako s Abrahamem: ‚uvěřil Bohu a bylo mu to počteno za spravedlnost.‘ 7Vězte tedy, že ti, kdo jsou z víry, jsou synové Abrahamovi. 8Písmo předvídalo, že Bůh ospravedlní pohany na základě víry; dopředu oznámilo Abrahamovi: ‚V tobě budou požehnány všechny národy.‘ 9Takže ti, kdo jsou z víry, docházejí požehnání s věřícím Abrahamem. 10Neboť všichni ti, kteří jsou ze skutků Zákona, jsou pod prokletím, neboť je napsáno: ‚Proklet je každý, kdo nezůstává ve všem tom, co je napsáno v knize Zákona, aby to činil.‘ 11Je jasné, že Zákonem není nikdo před Bohem ospravedlňován, neboť ‚spravedlivý bude živ z víry‘. 12Zákon však není z víry, nýbrž: ‚Kdo ty věci bude činit, bude v nich živ.‘ 13Kristus nás vykoupil z prokletí Zákona tím, že se stal za nás prokletím, neboť je napsáno: ‚Proklet je každý, kdo je pověšen na dřevě.‘ 14To proto, aby k pohanům přišlo to Abrahamovo požehnání v Kristu Ježíši a abychom skrze víru přijali zaslíbení Ducha. 15Bratři, po lidsku pravím: Už potvrzenou závěť člověka nikdo neruší ani k ní nic nepřipojuje.  16Zaslíbení byla řečena Abrahamovi a jeho potomku. Písmo neříká: ‚a potomkům ‘, jako by jich bylo mnoho, ale jedná se jen o jednoho: ‚a tvému potomku,‘ a tím potomkem je Kristus.  17Říkám tedy toto: Zákon, jenž byl dán po čtyřech stech třiceti letech, nemůže zrušit smlouvu již předtím právoplatně potvrzenou od Boha, a tak zmařit to zaslíbení. 18Neboť jestliže je to dědictví ze Zákona, není již ze zaslíbení; Abrahamovi je však Bůh daroval skrze zaslíbení. 19K čemu tedy Zákon? Byl přidán kvůli přestoupením, dokud by nepřišel potomek, kterému bylo dáno zaslíbení. Byl ustanoven skrze anděly rukou prostředníka. 20Prostředník však není jen pro jednu stranu, Bůh však je jeden. 21Staví se tedy Zákon proti Božím zaslíbením? Rozhodně ne! Neboť kdyby byl dán Zákon, který by byl mocen obživit, byla by spravedlnost vskutku ze Zákona. 22Avšak Písmo uzavřelo všechno pod hřích, aby bylo dáno zaslíbení z víry Ježíše Krista těm, kdo věří. 23Dokud nepřišla víra, byli jsme hlídáni pod Zákonem, uzavíráni pro víru, která měla být zjevena, 24takže se Zákon stal naším vychovatelem ke Kristu, abychom byli ospravedlněni z víry. 25Když však přišla víra, nejsme již podřízeni vychovateli. 26Neboť všichni jste synové Boží skrze víru v Kristu Ježíši. 27Vždyť vy všichni, kteří jste byli v Krista pokřtěni, Krista jste oblékli. 28Již není Žid ani Řek, již není otrok ani svobodný, již není muž ani žena, neboť vy všichni jste jedno v Kristu Ježíši. 29A jestliže jste Kristovi, jste símě Abrahamovo, dědicové podle zaslíbení.


Matthew Henry - Concise Commentary
 1   Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.

 6   The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. This he does from the example of Abraham, whose faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but laid for a time under the Divine punishment. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.

 15   The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.

 19   If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.

 23   The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to Christ, that they might be justified by faith. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. Most men continue shut up as in a dark dungeon, in love with their sins, being blinded and lulled asleep by Satan, through wordly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.

 26   Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.