Only

With only this stipulation.

We should remember (μνημονεύωμεν)

The only instance in N.T. of this verb in the sense of beneficent care. No instance in lxx. In Psalm 9:12, there is the thought but not the word.

The poor (τῶν πτωχῶν)

The poor Christians of Palestine. Comp. Acts 24:17; Romans 15:26, Romans 15:27; 1 Corinthians 16:3; 2 Corinthians 9:1. For the word, see on Matthew 5:3. In lxx ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless.

The same which (ὃ - αὐτὸ τοῦτο)

Lit. which, this very thing. The expression is peculiarly emphatic, and brings out the contrast between Judaising hostility and Paul's spirit of loving zeal. Rev. which very thing.

To the face (κατὰ πρόσωπον)

As Acts 3:13. The meaning is expressed in the familiar phrase faced him down. It is, however, rarely as strong as this in N.T. Rather before the face, or in the face of, meaning simply in the sight or presence of (Luke 2:31), or according to appearance (2 Corinthians 1:7). The explanation that Paul withstood Peter only in appearance or semblance (so Jerome, Chrysostom, Theodoret, and other Fathers) is one of the curiosities of exegesis, and was probably adopted out of misplaced consideration for the prestige of Peter.

He was to be blamed (κατεγνωσμένος ἦν)

A.V. is wrong. Rev. correctly, he stood condemned. Not by the body of Christians at Antioch; rather his act was its own condemnation.

Did eat with (συνήσθιεν)

A.V. misses the force of the imperfect, marking Peter's custom. Not only at church feasts, but at ordinary meals, in defiance of the Pharisaic that this prohibition was not binding (Acts 10:28; Acts 11:8, Acts 11:9), and had defended that position in the apostolic conference (Acts 15:7 ff.).

Withdrew and separated himself (ὑπέστελλεν καὶ ἀφώριζεν ἑαυτόν)

Or, began to withdraw, etc. Ὑποστέλλειν only here in Paul. It means, originally, to draw in or contract. Thus of furling sails, closing the fingers. Middle voice, to draw or shrink back from through fear. Hence, to dissemble or prevaricate. There seems to be no special reason for making it either a military metaphor, as Lightfoot, or a nautical metaphor, as Farrar. See on Acts 20:20.

Dissembled with him (συνυπεκρίθησαν)

N.T.o. Peter's course influenced the other Jewish Christians as Antioch, who had previously followed his example in eating with Gentiles.

Was carried away (συναπήχθη)

Lit. was carried away with them (συν). In Paul only here and Romans 12:16, on which see note. In lxx once, Exodus 14:6.

With their dissimulation (αὐτῶν τῇ ὑποκρίσει)

Not to or over to their dissimulation. Paul uses a strong word, which is employed only in 1 Timothy 4:2. The kindred verb ὑποκρίνεσθαι to play a part, and the noun ὑποκριτής hypocrisy do not occur in his letters. Their act was hypocrisy, because it was a concealment of their own more liberal conviction, and an open profession of still adhering to the narrow Pharisaic view. It was "a practical denial of their better spiritual insight" (Wieseler).

See additional note at the end of this chapter.

Walked not uprightly (ὀρθοποδοῦσιν)

Lit. are not walking. N.T.o. olxx. oClass. Lit. to be straight-footed.

Being a Jew (ὑπάρχων)

The verb means originally to begin; thence to come forth, be at hand, be in existence. It is sometimes claimed that ὑπάρχειν as distinguished from εἶναι implies an antecedent condition - being originally. That is true in some cases. But, on the other hand, it sometimes denotes a present as related to a future condition. The most that can be said is that it often is found simply in the sense of to be.

Livest after the manner of Gentiles (ἐθνικῶς ζῇς)

Ἑθνικῶς, N.T.o. The force of the present livest must not be pressed. The reference is not strictly temporal, either as referring to Peter's former intercourse with the Gentile Christians, or as indicating that he was now associating with them at table. It is rather the statement of a general principle. If you, at whatever time, act on the principle of living according to Gentile usage. At the time of Paul's address to Peter, Peter was living after the manner of Jews (Ἱουδαΐκῶς).

Compellest (ἀναγκάζεις)

Indirect compulsion exerted by Peter's example. Not that he directly imposed Jewish separatism on the Gentile converts.

To live as do the Jews (Ἱουδαΐ̀ζειν)

N.T.o. Once in lxx, Esther 8:17. Also in Joseph. B. J. 2:18, 2, and Plut. Cic. 7. It is used by Ignatius, Magn. x. Χριστιανίζειν to practice Christianity occurs in Origen.

We, etc.

Continuation of Paul's address; not the beginning of an address to the Galatians. Under we Paul includes himself, Peter, and the Jewish Christians of Antioch, in contrast with the Gentile Christians. The Galatians were mostly Gentiles.

Who are Jews, etc.

The who is wrong. Render we are Jews. The expression is concessive. We are, I grant, Jews. There is an implied emphasis on the special prerogatives and privileges of the Jews as such. See Romans 3:1 f.; Romans 9:1 ff.

Sinners of the Gentiles (ἐξ ἐθνῶν ἁμαρτωλοί)

Lit. sinners taken from the Gentiles, or sprung from. Sinners, in the conventional Jewish sense; born heathen, and as such sinners; not implying that Jews are not sinners. The Jew regarded the Gentile as impure, and styled him a dog (Matthew 15:27). See Romans 2:12; 1 Corinthians 6:1; 1 Corinthians 9:21; Ephesians 2:12; Luke 18:32; Luke 24:7. Possibly Paul here cites the very words by which Peter sought to justify his separation from the Gentile Christians, and takes up these words in order to draw from them an opposite conclusion. This is quite according to Paul's habit.

Justified (δικαιοῦται)

See on Romans 3:20, Romans 3:26. The meaning to declare or pronounce righteous cannot be consistently carried through Paul's writings in the interest of a theological fiction of imputed righteousness. See, for example, Romans 4:25; 1 Corinthians 6:11; and all passages where the word is used to describe justification by works of the law, as here, Galatians 3:11; Galatians 5:4. If one is a real righteousness, founded upon his conformity to the law. Why is the righteousness of faith any less a real righteousness?

By the works of the law (ἐξ ἔργων νόμου)

Lit. out of the works, etc. Comp. Romans 3:20. Works are characteristic of a legal dispensation. Paul often puts "works" alone as representing legal righteousness. See Romans 4:2, Romans 4:6; Romans 9:11, Romans 9:32; Romans 11:6; Ephesians 2:9.

But by faith (ἐὰν μὴ)

As the Greek stands, it would read, "Is not justified by the works of the law save through faith." So, unfortunately, Rev. This would mean, as the Romish interpreters, not through works of the law except they be done through faith in Christ, and would ascribe justification to works which grow out of faith. Paul means that justification is by faith alone. The use of ἐὰν μὴ is to be thus explained: A man is not justified by the works of the law: (he is not justified) except by faith in Jesus Christ. Ἑὰν μὴ retains its exceptive force, but the exception refers only to the verb. Comp. εἰ μὴ in Matthew 12:4; Luke 4:26, Luke 4:27; Galatians 1:19; Revelation 21:27.

Flesh (σάρξ)

See on Romans 7:5. For no flesh see on Romans 3:20.

Are found (εὑρέθημεν)

More correctly, were found: were discovered and shown to be. See Romans 6:10; 1 Corinthians 15:15; 2 Corinthians 5:3; Philippians 2:8; Philippians 3:9.

Sinners (ἁμαρτωλοί)

Like the Gentiles, Galatians 2:15. Paul assumes that this was actually the case: that, seeking to be justified in Christ, they were found to be sinners. To seek to be justified by Christ is an admission that there is no justification by works; that the seeker is unjustified, and therefore a sinner. The effort to attain justification by faith in Christ develops the consciousness of sin. It compels the seeker, whether Jew or Gentile, to put himself upon the common plane of sinners. The Jew who calls the Gentile a sinner, in seeking to be justified by faith, finds himself a sinner also. The law has failed him as a justifying agency. But Paul is careful to repudiate the false inference from this fact, stated in what immediately follows, namely, that Christ is a minister of sin.

Minister of sin

A promoter of sin by causing us to abandon the law.

God forbid (μὴ γένοιτο)

See on Romans 3:4. Not a reply merely to the question "is Christ a minister of sin?" but to the whole supposition from "if while we seek." The question is not whether Christ is in general a minister of sin, but whether he is such in the case supposed. Paul does not assume that this false inference has been drawn by Peter or the other Jewish Christians.

I build again the things which I destroyed (ἃ κατέλυσα ταῦτα πάλιν οἰκοδομῶ)

Peter, by his Christian profession, had asserted that justification was by faith alone; and by his eating with Gentiles had declared that the Mosaic law was no longer binding upon him. He had thus, figuratively, destroyed or pulled down the Jewish law as a standard of Christian faith and conduct. By his subsequent refusal to eat with Gentiles he had retracted this declaration, had asserted that the Jewish law was still binding upon Christians, and had thus built again what he had pulled down. Building and pulling down are favorite figures with Paul. See Romans 14:20; Romans 15:20; 1 Corinthians 8:1, 1 Corinthians 8:10; 1 Corinthians 10:23; 1 Corinthians 14:17; Ephesians 2:20 f. For καταλύειν destroy, see on Romans 14:20; see on 2 Corinthians 5:1.

I make myself (ἐμαυτὸν συνιστάνω)

Better, prove myself. The verb originally means to put together: thence to put one person in contact with another by way of introducing him and bespeaking for him confidence and approval. To commend, as Romans 16:1; comp. Romans 5:8; 2 Corinthians 3:1; 2 Corinthians 4:2; 2 Corinthians 5:12. As proof, or exhibition of the true state of a case is furnished by putting things together, the word comes to mean demonstrate, exhibit the fact, as here, Romans 3:5; 2 Corinthians 6:11.

A transgressor (παραβάτην)

See on James 2:11, and see on παράβασις transgression, Romans 2:23. In reasserting the validity of the law for justification, which he had denied by seeking justification by faith in Christ, he proves himself a transgressor in that denial, that pulling down.

For (γὰρ)

Justifying the previous thought that the reerection of the law as a standard of Christian life and a means of justification is a condemnation of the faith which relies on Christ alone for righteousness.

I, through the law, am dead to the law (ἐγὼ διὰ νόμου νόμῳ ἀπέθανον)

For am dead, render died. Faith in Christ created a complete and irreparable break with the law which is described as death to the law. Comp. Romans 7:4, Romans 7:6. The law itself was the instrument of this break, see next verse Ἑγὼ is emphatic. Paul appeals to his personal experience, his decided break with the law in contrast with Peter's vacillation.

Might live unto God (θεῷ ζήσω)

With death to the law a new principle of life entered. For the phrase, see Romans 6:10, Romans 6:11.

I am crucified with Christ (Χριστῷ συνεσταύρωμαι)

This compound verb is used by Paul only here and Romans 6:6. In the gospels, Matthew 27:44; Mark 15:32; John 19:32. The statement explains how a believer dies to the law by means of the law itself. In the crucifixion of Christ as one accursed, the demand of the law was met (see Galatians 3:13). Ethically, a believer is crucified with Christ (Romans 6:3-11; Philippians 3:10; 1 Corinthians 15:31; 2 Corinthians 4:10), and thus the demand of the law is fulfilled in him likewise. Paul means that, "owing to his connection with the crucified, he was like him, legally impure, and was thus an outcast from the Jewish church." He became dead to the law by the law's own act. Of course a Jew would have answered that Christ was justly crucified. He would have said: "If you broke with the law because of your fellowship with Christ, it proved that both he and you were transgressors." But Paul is addressing Peter, who, in common with himself, believed on Christ (Galatians 2:16).

I live; yet not I((ζῶ δὲ οὐκέτι ἐγώ)

The semicolon after live in A.V. and Rev. should be removed. Rend: and it is no longer I that live, but Christ, etc. The new life of Christ followed his crucifixion, Romans 6:9-11. He who is crucified with Christ repeats this experience. He rises with Christ and shares his resurrection-life. The old man is crucified with Christ, and Christ is in him as the principle of his new life, Romans 4-11.

I now live

Emphasis on νῦν now, since the beginning of my Christian life, with an implied contrast with the life in the flesh before he was crucified with Christ. Then, the I was the center and impulse of life. Now, it is no longer I, but Christ in me.

By the faith of the Son of God (ἐν πίστει τῇ τοῦ υἱοῦ τοῦ θεοῦ)

Better, as Rev., in faith, the faith which is in the Son of God. Thus the defining and explicative force of the article τῆ after πίστει is brought out. In faith is better than by faith, although ἐν is sometimes used instrumentally. In corresponds better with ἐν σαρκὶ in the flesh. It exhibits faith as the element in which the new life is lived.

And gave himself (καὶ παραδόντος ἑαυτὸν)

Καὶ and has an explanatory force: loved me, and, as a proof of his love, gave himself. For παραδόντος gave, see on was delivered, Romans 4:25.

"For God more bounteous was himself to give

To make man able to uplift himself,

Than if he only of himself had pardoned."

Dante, Paradiso, vii. 115-117

continued...

Frustrate (ἀθετῶ)

Annul or invalidate. Comp. Mark 7:9; 1 Corinthians 1:19; Galatians 3:15.

The grace of God (τὴν χάριν τοῦ θεοῦ)

Χάρις is, primarily, that which gives joy (χαρά). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ.

Is dead (ἀπέθανεν)

More correctly, died; pointing to the historical incident.

In vain (δωρεὰν)

Groundlessly, without cause. See on 2 Thessalonians 3:8. The sense here is not common. It is not found in Class., and in N.T. only John 15:25. In lxx, see Psalm 34:7, 19; 108:3; 118:161; 1 Samuel 19:5; Sir. 20:23; 29:6. Comp. Ignatius, Trall. v. Paul says: "I do not invalidate the grace of God in the offering of Christ, as one does who seeks to reestablish the law as a means of justification; for if righteousness comes through the law, there was no occasion for Christ to die."

Additional Note on Galatians 2:14-21.

The course of thought in Paul's address to Peter is difficult to follow. It will help to simplify it if the reader will keep it before him that the whole passage is to be interpreted in the light of Peter's false attitude - as a remonstrance against a particular state of things.

The line of remonstrance is as follows. If you, Peter, being a Jew, do not live as a Jew, but as a Gentile, as you did when you ate with Gentiles, why do you, by your example in withdrawing from Gentile tables, constrain Gentile Christians to live as Jews, observing the separative ordinances of the Jewish law? This course is plainly inconsistent.

Even you and I, born Jews, and not Gentiles - sinners - denied the obligation of these ordinances by the act of believing on Jesus Christ. In professing this faith we committed ourselves to the principle that no one can be justified by the works of the law.

But it may be said that we were in no better case by thus abandoning the law and legal righteousness, since, in the very effort to be justified through Christ, we were shown to be sinners, and therefore in the same category with the Gentiles. Does it not then follow that Christ is proved to be a minister of sin in requiring us to abandon the law as a means of justification?

No. God forbid. It is true that, in seeking to be justified in Christ, we stood revealed as sinners, for it was Christ who showed us that we could not be justified by the works of the law; that all our legal strictness only left us sinners. But the inference is false that Christ is thereby shown to be a minister of sin.

continued...

Foolish (ἀνόητοι)

See on Luke 24:25. In N.T. and lxx always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Νοῦς is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. Ἀνόητος therefore indicates a folly which is the outgrowth of a moral defect. Paul is not alluding to a national characteristic of the Galatians.

Hath bewitched (ἐβάσκανεν)

N.T.o. In Class. with accusative, to slander, malign; with dative, to envy, grudge, use ill words to another, bewitch by spells. For the verb in lxx, see Deuteronomy 28:54, Deuteronomy 28:56; Sir. 14:6, 8. The noun βασκανία (not in N.T.) in lxx, Wisd. 4:12 (the bewitching); 4 Macc. 1:26 (the evil eye); 4 Macc. 2:15 (slander). See also Plato, Phaedo, 95 B (evil eye). The adjective βάσκανος (not in N.T.) appears in lxx, Proverbs 23:6; Proverbs 28:22 (having an evil eye); Sir. 14:3; 18:18; 37:11 (envious). See also Aristoph. Knights, 103; Plut. 571 (slanderous, a calumniator). Ignatius (Romans 3. uses it of grudging the triumph of martyrdom. The two ideas of envy or malice and the evil eye combine in the Lat. invidere, to look maliciously. The ὀφθαλμὸς evil eye is found Mark 7:22. Paul's metaphor here is: who hath cast an evil spell upon you? Chrysostom, followed by Lightfoot, thinks that the passage indicates, not only the baleful influence on the Galatians, but also the envious spirit of the false teachers who envy them their liberty in Christ. This is doubtful.

Before whose eyes (οἷς κατ' ὀφθαλμοὺς)

The Greek is stronger: unto whom, over against your very eyes. The phrase κατ' ὀφθαλμοὺς N.T.o , but quite frequent in lxx. Comp. κατὰ πρόσωπον to the face, Galatians 2:11.

Hath been evidently set forth (προεγράφη)

The different explanations turn on the meaning assigned to προ: either formerly, or openly, publicly. Thus openly portrayed. The use of προγράφειν in this sense is more than doubtful. Previously written. In favor of this is the plain meaning in two of the three other N.T. passages where it occurs: Romans 15:4; Ephesians 3:3. Was posted up, placarded. It is the usual word to describe public notices or proclamations. The more probable sense combines the first and third interpretations. Rend. openly set forth. This suits before whose eyes, and illustrates the suggestion of the evil eye in bewitched. Who could have succeeded in bringing you under the spell of an evil eye, when directly before your own eyes stood revealed the crucified Christ?

Crucified among you (ἐν ὑμῖν ἐσταυρωμένος)

Ἑν ὑμῖν among you is omitted in the best texts. Crucified emphatically closes the sentence. Christ was openly set forth as crucified.

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?

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.

The hearing of faith (ἀκοῆς πίστεως)

See on Galatians 1:23. For hearing, render message. So, often in N.T. See Matthew 4:24; Matthew 14:6; John 12:38. lxx, 1 Samuel 2:24; 2 Samuel 13:30; Tob. 10:13; Habakkuk 3:2.

So foolish

Explained by what follows. Has your folly reached such a pitch as to reverse the true order of things? Comp. 1 Corinthians 15:46.

Having begun (ἐναρξάμενοι)

Po. Comp. Philippians 1:6; 2 Corinthians 8:6. Having commenced your Christian life. The verb is common in Class. in the sense of the beginning a sacrifice or other religious ceremony; but it is not likely that any such figurative suggestion is attached to it here, as Lightfoot.

In the Spirit (πνεύματι)

Or, by means of the Spirit. The Holy Spirit, as the inspirer and regulator of the life.

Are ye made perfect (ἐπιτελεῖσθε)

The word is found in connection with ἀνάρχεσθαι to begin, in 2 Corinthians 8:6; Philippians 1:6. The A.V. and Rev. render here in the passive voice. The active voice, always in N.T. with the object expressed, means to bring to completion. See Romans 15:28; 2 Corinthians 7:1; Philippians 1:6; Hebrews 8:5. The passive only 1 Peter 5:9. It is true that the verb in the middle voice is not found in either N.T. or lxx; but it is not uncommon in Class. and answers better to the middle ἀναρξάμενοι having begun. It implies more than bringing to an end; rather to a consummation. Rend.: having begun in the spirit are ye coming to completion in the flesh? The last phrase has an ironical tinge, suggesting the absurdity of expecting perfection on the Jewish basis of legal righteousness. The present tense indicates that they have already begun upon this attempt.

The flesh

The worldly principle or element of life, represented by the legal righteousness of the Jew.

Have ye suffered (ἐπάθετε)

Or, did ye suffer. The exact sense is doubtful. By some it is held that the reference is to sufferings endured by the Galatian Christians either through heathen persecutions or Judaising emissaries. There is, however, no record in this Epistle or elsewhere of the Galatians having suffered special persecutions on account of their Christian profession. Others take the verb in a neutral sense, have ye experienced, or with a definite reference to the experience of benefits. In this neutral sense it is used in Class. from Homer down, and is accordingly joined with both κακῶς evilly, and εὖ well. Paul habitually used it in the sense of suffering evil, and there is no decisive instance, either in N.T. or lxx, of the neutral sense. In Class., where it is used of the experience of benefits, it is always accompanied by some qualifying word. When it stands alone it signifies to suffer evil. The evidence on the whole makes very strongly for the meaning suffer; in which case the reference is, probably, to the annoyances suffered from Judaising Christians. It must be said, on the other hand, that a reference to such annoyances seems far-fetched. If we could translate did ye experience (so Weizscker, Lipsius, Sieffert), the reference would be to the impartation of the gifts of the Spirit.

In vain (εἰκῇ)

So that ye have fallen from the faith and missed the inheritance of suffering and the rich fruitage of your spiritual gifts. See Matthew 5:10-12; Romans 8:17; 2 Corinthians 4:17.

If it be yet in vain (εἴ γε καὶ εἰκῇ)

The A.V. misses the force of the particles. Καὶ should be closely joined with εἰκῇ, with the sense of really. If, that is, it be really in vain.

Therefore (οὖν)

Resumes the thought of Galatians 3:2 (Galatians 3:3, Galatians 3:4 being, practically, parenthetical), in order to adduce the example of Abraham as a proof of justification by faith. The thought of Galatians 3:2 is further emphasized. The gift of the Spirit, and the bestowment of miraculous powers, is a purely divine operation in believers, which is not merited by legal works, but can be received and experienced only through the message of faith.

He that ministereth (ὁ ἐπιχορηγῶν)

Or supplieth. See 2 Corinthians 9:10; Colossians 2:19; 2 Peter 1:5. The idea of abundant supply (Lightfoot), if conveyed at all, resides, not in the preposition ἐπὶ, which indicates direction, but in the simple verb, which is used of abundant, liberal supply. He that ministereth is God.

Worketh (ἐνεργῶν)

See on 1 Thessalonians 2:13.

Miracles (δυνάμεις)

See on Matthew 11:20. Either miracles, as Mark 6:2; 1 Corinthians 12:10, or miraculous powers, as 1 Corinthians 12:6; Philippians 2:13; Ephesians 2:2. The analogy of these latter passages favors the second meaning.

Among you (ἐν ὑμῖν)

So, if δυνάμεις is explained as miracles. If miraculous powers, render in you.

Even as (καθὼς)

The answer to the question of Galatians 3:5 is so obvious that it is not given. Paul proceeds at once to the illustration - the argument for the righteousness of faith furnished in the justification of Abraham. The spiritual gifts come through the message of faith, even as Abraham believed, etc.

Believed God (ἐπιστευσεν τῷ θεῷ)

See on Romans 4:5. Believed God's promise that he should become the father of many nations. See Romans 4:18-21. The reference is not to faith in the promised Messiah.

It was accounted to him for righteousness (ἐλογίσθη αὐτῷ εἰς δικαιοσύνην)

See on Romans 4:5. Ἑις does not mean instead of, but as. His faith was reckoned as righteousness - as something which it really was since all possibilities of righteousness are included in faith.

Know ye (γινώσκετε)

Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points which the writer is trying to prove.

They which are of faith (οἱ ἐκ πίστεως)

Ἑκ πίστεως from or out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness (Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως, see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας they who are of faction, Romans 2:8; οἱ ἐκ νόμου they who are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας he who is of the truth, John 18:37.

The scripture (ἡ γραφὴ)

See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; see on John 2:22; see on John 5:47 footnote.

Foreseeing (προΐδοῦσα)

The passage of Scripture is personified. Comp. hath concluded, Galatians 3:22. The Jews had a formula of reference, "What did the Scripture see?"

Would justify (δικαιοῖ)

Better justifieth. The present tense. The time foreseen was the Christian present. Comp. 1 Corinthians 3:13; Matthew 26:2.

Preached before the gospel (προευηγγελίσατο)

N.T.o. An awkward translation. Better, preached the gospel before-hand.

All nations (πάντα τὰ ἔθνη)

From Genesis 18:18; comp. Genesis 22:18, lxx. Genesis 12:3 reads πᾶσαι αἱ φυλαὶ all the tribes. Τὰ ἔθνη was the collective term by which all non-Jews were denoted, and is more suitable to Paul's Gentile audience.

Shall be blessed (ἐνευλογηθήσονται)

In N.T. only here. lxx, Genesis 12:3; Genesis 18:18; Genesis 22:18; Genesis 26:4; Sir. 44:21. The blessing is the messianic blessing of which the Gentiles are to partake - the imparting of the Spirit as the new life principle and the pledge of future blessedness in Christ. This blessing Abraham shared on the ground of his faith, and believers shall share it as the true spiritual children of Abraham.

In thee (ἐν σοὶ)

Not, through thy posterity, Christ, but in the fact that thou art blessed is involved the blessedness of the Gentiles through faith, in so far as they shall be justified by faith, and through justification receive the Holy Spirit.

With (σὺν)

Not equals like or as, but in fellowship with. Believers are regarded as homogeneous with Abraham, and as thus sharing the blessing which began in him.

Faithful (πιστῷ)

Or believing, as Acts 16:1; 2 Corinthians 11:15; 1 Timothy 5:16. Those who are of the faith are one in blessing with him whose characteristic was faith.

Under the curse (ὑπὸ κατάραν)

Better, under curse. There is no article. The phrase is general equals accursed. Comp. ὑφ' ἁμαρτίαν under sin, Romans 3:9. The specific character of the curse is not stated. It is not merely the wrath of God as it issues in final destruction (Meyer); but it represents a condition of alienation from God, caused by violation of his law, with all the penalty which accrues from it, either in this life or the next.

Cursed (ἐπικατάρατος)

Only here and Galatians 3:13. oClass. In lxx, see Genesis 3:14, Genesis 3:17; Deuteronomy 27:16-20; Isaiah 65:20; Wisd. 3:12; 14:8, etc.

Continueth - in (ἐμμένει)

The expression is figurative, the book of the law being conceived as a prescribed district or domain, in which one remains or out of which he goes. Comp. continue in the faith, Acts 14:22; in the covenant, Hebrews 13:9; in the things which thou hast learned, 2 Timothy 3:14.

But (δὲ)

Better, now. The δὲ continues the argument, adding the scripture testimony.

By the law (ἐν νόμῳ)

Rather, in the sphere of the law; thus corresponding with continueth in, Galatians 3:10.

The just shall live by faith (ὁ δίκαιος ἐκ πίστεως ζήσεται)

Better, the righteous. Quoted from Habakkuk 2:4, and appears in Romans 1:17, and Hebrews 10:28. The lxx has μοῦ my, either after δίκαιος, "my righteous one shall live, etc.," or after πίστεως, "by my faith or faithfulness."

Hath redeemed (ἐξηγόρασεν)

Po. Better redeemed. Comp. Galatians 4:5; Ephesians 5:16; Colossians 4:5. In lxx once, Daniel 2:8. See on Colossians 4:5.

Us

Referring specially to Jews.

Being made a curse (γενόμενος κατάρα)

Better, having become. See on Galatians 2:20.

It is written

From lxx of Deuteronomy 21:23, with the omission of ὑπὸ θεοῦ by God after cursed. Paul, as Lightfoot justly says, instinctively omits these words, since Christ was in no sense accursed by God in his crucifixion. The statement does not refer to Christ's enduring the curse in our stead, but solely to the attitude in which the law placed Christ by subjecting him to the death of a malefactor. The law satisfied its demand upon him, and thus thrust him out of the pale of the legal economy. We, by our fellowship with him, are likewise cast out, and therefore are no longer under curse.

Upon a tree (ἐπὶ ξύλου)

Originally wood, timber. In later Greek, a tree. In Class. used of a gallows (Aristoph. Frogs, 736). Often of the stocks (Aristoph. Clouds, 592; Lysistr. 680; Knights, 367). So Acts 16:24. Of the cross, Acts 5:30; Acts 10:39; 1 Peter 2:24. Ignatius (Smyrn. i.) says that Christ was nailed up for our sakes - of which fruit are we. That is, the cross is regarded as a tree, and Christians as its fruit. Comp. Trall. ii. See the interesting remarks of Lightfoot on the symbolism of the tree of life in Paradise (Apostolic Fathers, Part II, Vol. II., page 291).

That (ἵνα)

Marking the purpose of Christ in redeeming from the curse of the law.

That we might receive, etc.

The second ἵνα is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spirit to both Jews and Gentiles through faith. The εὐλογία blessing is not God's gift of justification as the opposite of the curse; for in Galatians 3:10, Galatians 3:11, justification is not represented as the opposite of the curse, but as that by which the curse is removed and the blessing realized. The content of the curse is death, Galatians 3:13. The opposite of the curse is life. The subject of the promise is the life which comes through the Spirit. See John 7:39; Acts 2:17, Acts 2:38, Acts 2:39; Acts 10:45, Acts 10:47; Acts 15:7, Acts 15:8; Romans 5:5; Romans 8:2, Romans 8:4, Romans 8:6, Romans 8:11; Ephesians 1:13.

After the manner of men (κατὰ ἄνθρωπον)

According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 15:32; Galatians 1:11. Comp. ἀνθρώπινος as a man, Romans 6:19.

Though it be - yet

The A.V. and Rev. give the correct sense, but the order of the Greek is peculiar. Ὅμως yet properly belongs to οὐδεὶς no man: "Though a man's covenant yet no man disannulleth it." But ὅμως is taken out of its natural place, and put at the beginning of the clause, before ἀνθρώπου, so that the Greek literally reads: "Yet a man's covenant confirmed no one disannulleth, etc." A similar displacement occurs 1 Corinthians 14:7.

Covenant (διαθήκην)

Not testament. See on Matthew 26:28, and see on Hebrews 9:16.

Confirmed (κεκυρωμένην)

Po. See 2 Corinthians 2:8. In lxx, Genesis 23:20; Leviticus 25:30; 4 Macc. 7:9. From κῦρος supreme power. Hence the verb carries the sense of authoritative confirmation, in this case by the contracting parties.

Disannulleth (ἀθετεῖ)

See on bring to nothing, 1 Corinthians 1:19. Rev. maketh void.

Addeth thereto (ἐπιδιατάσσεται)

N.T.o. Adds new specifications or conditions to the original covenant, which is contrary to law. Comp. ἐπιδιαθήκη a second will or codicil, Joseph B. J. 2:2, 3; Ant. 17:9, 4. The doctrine of the Judaisers, while virtually annulling the promise, was apparently only the imposing of new conditions. In either case it was a violation of the covenant.

The course of thought is as follows. The main point is that the promises to Abraham continue to hold for Christian believers (Galatians 3:17). It might be objected that the law made these promises void. After stating that a human covenant is not invalidated or added to by any one, he would argue from this analogy that a covenant of God is not annulled by the law which came afterwards. But before reaching this point, he must call attention to the fact that the promises were given, not to Abraham only, but to his descendants. Hence it follows that the covenant was not a mere temporary contract, made to last only up to the time of the law. Even a man's covenant remains uncancelled and without additions. Similarly, God's covenant-promises to Abraham remain valid; and this is made certain by the fact that the promises were given not only to Abraham but to his seed; and since the singular, seed, is used, and not seeds, it is evident that Christ is meant.

The promises (αἱ ἐπαγγελίαι)

Comp. Romans 9:4. The promise was given on several occasions.

Were made (ἐρρέθησαν)

Rend. were spoken.

To his seed (τῷ σπέρματι αὐτοῦ)

Emphatic, as making for his conclusion in Galatians 3:17. There can be no disannulling by the law of a promise made not only to Abraham, but to his seed.

Not - to seeds (οὐ - τοῖς σπέρμασιν)

He means that there is significance in the singular form of expression, as pointing to the fact that one descendant (seed) is intended - Christ. With regard to this line of argument it is to be said, 1. The original promise referred to the posterity of Abraham generally, and therefore applies to Christ individually only as representing these: as gathering up into one all who should be incorporated with him. 2. The original word for seed in the O.T., wherever it means progeny, is used in the singular, whether the progeny consists of one or many. In the plural it means grains of seed, as 1 Samuel 8:15. It is evident that Paul's argument at this point betrays traces of his rabbinical education (see Schoettgen, Horae Hebraicae, Vol. I., page 736), and can have no logical force for nineteenth century readers. Even Luther says: "Zum stiche zu schwach."

Of many (ἐπὶ πολλῶν)

Apparently a unique instance of the use of ἐπὶ with the genitive after a verb of speaking. The sense appears in the familiar phrase "to speak upon a subject," many being conceived as the basis on which the speaking rests. Similarly ἐφ' ἑνός of one.

And this I say (τοῦτο δὲ λέγω)

Now I mean this. Not strictly the conclusion from Galatians 3:15, Galatians 3:16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and τοῦτο δέ φημι, 1 Corinthians 7:29; 1 Corinthians 15:50). It is rather the application, for which the way was prepared in Galatians 3:16, of the analogy of Galatians 3:15 to the inviolable stability of God's covenant.

Four hundred and thirty years after

Bengel remarks: "The greatness of the interval increases the authority of the promise."

To make of none effect (καταργῆσαι)

See on Romans 3:3.

In the analogy of Galatians 3:15 there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaisers insisted on addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise dependent upon the fulfilling of the law. Paul, on the other hand, holds that the Judaistic addition involves invalidation. Salvation must rest either upon the promise or upon the law. The Judaiser said, upon the promise and the law. For God gave the inheritance to Abraham by promise. It has been shown that the law did not abrogate the promise. Hence, if the inheritance be of the law it is no more of the promise. Comp. Romans 4:14.

Gave (κεχάρισται)

Freely bestowed as a gracious gift. See on Luke 7:21.

Wherefore then serveth the law? (τί οὖν ὁ νόμος)

Lit. what then is the law, or, why then the law? What is its meaning and object? A natural question of an objector, since, according to Paul's reasoning, salvation is of promise and not of law.

It was added (προσετέθη)

Comp. παρεισῆλθεν came in beside, Romans 5:20. Not as an addition to the promise, which is contrary to Galatians 3:18, but as a temporary, intermediate institution, in which only a subordinate purpose of God was expressed.

Because of transgressions (τῶν παραβάσεων χάριν)

In order to set upon already existing sins the stamp of positive transgression of law. Comp. Romans 4:5; Romans 5:13. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (Romans 3:20; Romans 7:13); but, 1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written τῆς ἀπιγνώσεως τῶν παραβάσεων χάριν on account of the knowledge of transgressions. 2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal.

The seed

Christ, whose advent was to introduce the fulfillment of the promise (Galatians 3:16).

Ordained (διαταγεὶς)

The verb means to arrange, appoint, prescribe. Of appointing the twelve, Matthew 11:1; of enjoining certain acts, Luke 8:55; Luke 17:10; 1 Corinthians 7:17; of the decree of Claudius, Acts 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it.

By angels (δἰ ἀγγέλων)

Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων with reference to arrangements of angels; or as it was ordained by angels, Acts 7:53. The tradition of the giving of the law through angels appears first in Deuteronomy 33:2 (but comp. lxx and the Hebrew). See Hebrews 2:2; Acts 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5, 3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Habakkuk 3:8; Isaiah 66:15; Zechariah 14:5; Joel 3:11. The idea of an angelic administration is also familiar. See Exodus 23:20; Exodus 32:34; Exodus 33:14; Isaiah 63:9; Joshua 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh.

In the hand of a mediator (ἐν χειρὶ μεσίτου)

Ἑν χειρὶ by the agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Genesis 38:20 Leviticus 16:21. In the hand of Moses, Leviticus 26:46; Numbers 4:37, Numbers 4:41, Numbers 4:45, Numbers 4:49. Comp. σὺν χειρὶ ἀγγέλου with the hand of the angel, Acts 7:35. For μεσίτης mediator, see on 1 Timothy 2:5, and comp. Hebrews 8:6; Hebrews 9:15; Hebrews 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Galatians 3:6-9, Galatians 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Romans 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution.

Now a mediator is not a mediator of one (ὁ δὲ μεσίτης ἐνὸς οὐκ ἔστιν)

Observe, 1. Δὲ is explanatory, not antithetic. The verse illustrates the conception of mediator. 2. The article, the mediator, has a generic force: the mediator according to the general and proper conception of his function. Comp. the apostle (2 Corinthians 12:12); the shepherd, the good (John 10:11). 3. Ἑνὸς of one, is to be explained by the following εἷς, so that it is masculine and personal. We are not to supply party or law. The meaning is: the conception of mediator does not belong to an individual considered singly. One is not a mediator of his single self, but he is a mediator between two contracting parties; in this case between God and the people of Israel, as Leviticus 26:46; thus differing from Christ, who is called the mediator of a new covenant (Hebrews 8:6; Hebrews 9:15; Hebrews 12:24). The new covenant, the gospel, was not a contract. Accordingly Galatians 3:20 serves to define the true conception of a mediator, and through this definition to make clearer the difference between the law, which required a mediator, and the promise, which is the simple expression of God's will. The very idea of mediation supposes two parties. The law is of the nature of a contract between God and the Jewish people. The validity of the contract depends on its fulfillment by both parties. Hence it is contingent, not absolute.

But God is one (ὁ δὲ θεὸς εἷς ἀστίν)

God does not need a mediator to make his promise valid. His promise is not of the nature of a contract between two parties. His promise depends on his own individual decree. He dealt with Abraham singly and directly, without a mediator. The dignity of the law is thus inferior to that of the promise.