1

0 THE EPISTLE TO THE GALATIANS

PROBABLE DATE A.D. 56 OR 57

BY WAY OF INTRODUCTION

It is a pity that we are not able to visualize more clearly the time and place of writing this powerful polemic against the Judaizers who were trying to draw away from the evangelical gospel the churches of Galatia. The data are not clear as in the Thessalonian and Corinthian Epistles. There are many things that can be said, but few are decisive. One is that the Epistle was written about seventeen years after Paul's conversion, adding the three years of Gal 1:18 and the fourteen of Gal 2:1, though not insisting on the full number in either case. Unfortunately we do not know the precise year of his conversion. It was somewhere between A.D. 31 and 36. Another thing that is clear is that the Epistle was written after the Conference in Jerusalem over the Judaizing controversy to which Paul refers in Gal 2:1-10 and after the subsequent visit of Peter to Antioch (Gal 2:11-14). The natural interpretation of Act 15:1-33 is to understand it as the historical narrative of the public meetings of which Paul gives an inside view in Gal 2:1-10. Not all scholars agree to this view, but the weight of the argument is for it. If so, that rules out the contention of Ramsay and others that Galatians is the earliest of Paul's Epistles. It was written then after that Conference which took place about A.D. 49. It seems clear also that it was written after the Epistles to the Thessalonians (A.D. 50-51) which were sent from Corinth.

Did Paul mean by Galatia the Roman province as he usually does or does he make an ethnographic use of the term and mean the real Celts of North Galatia? Luke uses geographical terms in either sense. Certainly Paul preached in South Galatia in his first mission tour. See Act 16:6 for the discussion about the language there as bearing on his going into North Galatia. By "the churches of Galatia" Paul can mean the whole of Galatia or either South or North Galatia. The various items mentioned, like the illness that led to his preaching (Gal 4:13), "the first time" or "formerly" (Gal 4:13), "so quickly" (Gal 1:6), are not conclusive as to time or place. If Paul means only the South Galatian Churches (Pisidia, Lycaonia, Phrygia), then the Epistle, even if two visits had been made, could come some time after the second tour of Act 16:1. The place could be Philippi, Corinth, Ephesus, Antioch. Even so room must be made for the seventeen years after his conversion plus the interval thereafter (some twenty years in all). If Paul includes North Galatia, the time would be more easily handled (the twenty years required from A.D. 31 to 36 to A.D. 51 to 57) and the place could be Ephesus, Philippi, or Corinth. Special treatises on the date of Galatians have been written by Askwith (1899), Round (1906), Steinmann (1908), Weber (1900)

Lightfoot held that the similarity of Galatians to Romans (written from Corinth spring of A.D. 56 or 57) naturally argues for the same general period and place. It is a possible hypothesis that, when Paul reached Corinth late autumn or early winter of A.D. 55 or 56 (Act 20:1), he received alarming reports of the damage wrought by the Judaizers in Galatia. He had won his fight against them in Corinth (I and II Corinthians). So now he hurls this thunderbolt at them from Corinth and later, in a calmer mood, sends the fuller discussion to the church in Rome. This hypothesis is adopted here, but with full recognition of the fact that it is only hypothesis. The language and the topics and the treatment are the same that we find in Romans. Galatians thus fits in precisely between II Corinthians and Romans. It is a flaming torch in the Judaizing controversy. This Epistle was the battlecry of Martin Luther in the Reformation. Today it has served as a bulwark against the wild criticism that has sought to remove the Pauline Epistles from the realm of historical study. Paul is all ablaze in this Epistle with indignation as he faces the men who are undermining his work in Galatia.

SOME COMMENTARIES

(Only a few out of a vast number)

Adeney (1911), Bacon (1909), Beet (1885), Bousset (1907), Baljon (1889), Burton (1920), Ellicott (new ed. 1884), Emmet (1912), Findlay (1888), Girdlestone (1913), Hovey (1887), Lagrange (1918), Lietzmann (1910), Lightfoot (eleventh ed., 1905), Lipsius (1902), Martin Luther (1535; tr. 1575), MacGregor (1914), Mackenzie (1912), Ramsay (1900), Rendall (1903), Sieffert (Meyer Komm., 9 ed. 1899), Watkins (1914), Williams (1910), Windisch (2 aufl. 1926), Wood (1887), Zahn (2 aufl. 1907).

1

1 Not from men, neither through men

( ουκ απ' ανθρωπων ουδε δι' ανθρωπου). The bluntness of Paul's denial is due to the charge made by the Judaizers that Paul was not a genuine apostle because not one of the twelve. This charge had been made in Corinth and called forth the keenest irony of Paul (Gal 1:2). In Gal 1:1; Gal 1:2 Paul proves his independence of the twelve and his equality with them as recognized by them. Paul denies that his apostleship had a human source ( ουκ απ' ανθρωπων) and that it had come to him through ( δι' ανθρωπου) a human channel (Burton).But through Jesus Christ and God the Father

( αλλα δια Ιησου Χριστου κα θεου πατρος). The call to be an apostle came to Paul through Jesus Christ as he claimed in 1Co 9:1 and as told in Act 9:4-6; Act 22:7; Act 26:16. He is apostle also by the will of God.Who raised him from the dead

( του εγειραντος αυτον εκ νεκρων). And therefore Paul was qualified to be an apostle since he had seen the Risen Christ (1Co 9:1; 1Co 15:8). This verb εγειρω is often used in N.T. for raising from the sleep of death, to wake up the dead.

2 All the brethren which are with me

( ο συν εμο παντες αδελφο). The same phrase in Phi 4:21 in distinction from the saints in verse Gal 1:22. Probably the small company of travelling companions.Unto the churches of Galatia

( ταις εκκλησιαις της Γαλατιας). A circular letter therefore to all the churches in the province (both South Galatia and North Galatia if he really laboured there).

3 Grace to you and peace

( χαρις υμιν κα ειρηνη). As in I Thess., II Thess., I Cor., II Cor. (already written) and in all the later Epistles save that in I and II Timothy "mercy" is added. But this customary salutation (see on 1Th 1:1) is not a perfunctory thing with Paul. He uses it here even when he has so much fault to find just as he did in I and II Corinthians.

4 For our sins

( υπερ των αμαρτιων). Some MSS. have περ (concerning). In the Koine this use of υπερ as like περ has come to be common. He refers to the death of Christ (cf. 1Co 15:3; Gal 2:20; Rom 5:6). As a rule περ occurs of things, υπερ of persons.Deliver

( εξελητα). Second aorist middle subjunctive (final clause with οπως) of εξαιρεω, old verb to pluck out, to rescue (Act 23:27). "Strikes the keynote of the epistle. The gospel is a rescue, an emancipation from a state of bondage" (Lightfoot).Out of this present evil world

( εκ του αιωνος του ενεστωτος πονηρου). Literally, "out of the age the existing one being evil." The predicate position of πονηρου calls emphatic attention to it. Each word here is of interest and has been already discussed. See on Mat 13:22 for αιων, Mat 6:23 for πονηρος. Ενεστωτος is genitive masculine singular of ενεστως second perfect (intransitive) participle of ενιστημ for which see on 2Th 2:12; 1Co 3:22; 1Co 7:26. It is present as related to future (Rom 8:38; Heb 9:9).According to the will of God

( κατα το θελημα του θεου). Not according to any merit in us.

5 To whom be the glory

( ω η δοξα). No verb in the Greek. For like doxologies see Rom 9:5; Rom 11:36; Rom 16:27; Eph 3:21; 1Ti 1:17.

6 Ye are so quickly removing

( ουτως ταχεως μετατιθεσθε). The present middle indicative of μετατιθημ, to change places, to transfer. "You are transferring yourselves" and doing it "so quickly" either from the time of their conversion or most likely from the time when the Judaizers came and tempted them. So easily some of them are falling victims to these perverters of the gospel. That is a continuous amazement ( θαυμαζω) to Paul and to men today that so many are so silly and so gullible to modern as to ancient charlatans.Unto a different gospel

( εις ετερον ευαγγελιον). See on 2Co 11:4 for distinction between αλλο and ετερον as here. It is not here or there a mere difference in emphasis or spirit as in Phi 1:18 so long as Christ is preached. These men as in 2Co 11:4 preach "another Jesus" and a "different gospel" and so have fallen away from grace and have done away with Christ (Gal 5:4). Hence the vehemence of Paul's words.

7 Which is not another

( ο ουκ εστιν αλλο). It is no "gospel" (good news) at all, but a yoke of bondage to the law and the abolition of grace. There is but one gospel and that is of grace, not works. The relative ο (which) refers to ετερον ευαγγελιον (a different gospel) "taken as a single term and designating the erroneous teachings of the Judaizers" (Burton).Only

( ε μη). Literally, "except," that is, "Except in this sense," "in that it is an attempt to pervert the one true gospel" (Lightfoot).Who disturb you

( ο ταρασσοντες). The disturbers. This very verb ταρασσω is used in Act 17:8 of the Jews in Thessalonica who "disturbed" the politarchs and the people about Paul.Would pervert

( θελοντες μεταστρεψα). "Wish to turn about," change completely as in Act 2:20; Jas 4:9. The very existence of the gospel of Christ was at stake.

8 If we

( εαν ημεις). Condition of third class ( εαν and aorist middle subjunctive ευαγγελισητα). Suppose I (literary plural) should turn renegade and preach "other than" ( παρ' ο), "contrary to that which we preached." Preachers have turned away from Christ, alas, and preached "humanism" or some other new-fangled notion. The Jews termed Paul a renegade for leaving Judaism for Christianity. But it was before Paul had seen Christ that he clung to the law. Paul is dogmatic and positive here, for he knows that he is standing upon solid ground, the fact of Christ dying for us and rising again. He had seen the Risen Jesus Christ. No angel can change Paul now.Let him be anathema

( αναθεμα εστω). See on 1Co 12:3 for this word.

9 So say I now again

( κα αρτ παλιν λεγω). Paul knows that he has just made what some will consider an extreme statement. But it is a deliberate one and not mere excitement. He will stand by it to the end. He calls down a curse on any one who proclaims a gospel to them contrary to that which they had received from him.

10 Am I persuading?

( πειθω?). Conative present, trying to persuade like ζητω αρεσκειν (seeking to please) where the effort is stated plainly. See 2Co 5:11.I should not be

( ουκ αν ημην). Conclusion of second class condition, determined as unfulfilled. Regular construction here ( ε and imperfect indicative in the condition ηρεσκον, ουκ αν and imperfect in the conclusion). About pleasing men see on 1Th 2:4. In Col 3:22; Col 6:6 Paul uses the word "men-pleasers" ( ανθρωπαρεσκο).

11 Which was preached

( το ευαγγελισθεν). Play on the word ευαγγελιον by first aorist passive participle of ευαγγελιζω, "the gospel which was gospelized by me."It is not after man

( ουκ εστιν κατα ανθρωπον). Not after a human standard and so he does not try to conform to the human ideal. Paul alone (1Co 3:3; 1Co 9:8; 1Co 15:32; Rom 3:15) in the N.T. uses this old and common idiom.

12 Nor was I taught it

( ουτε εδιδαχθην). He did not receive it "from man" ( παρα ανθρωπων, which shuts out both απο and δια of verse Gal 1:1), whether Peter or any other apostle, nor was he taught it in the school of Gamaliel in Jerusalem or at the University of Tarsus. He "received" his gospel in one way, "through revelation of Jesus Christ" ( δι' αποκαλυψεως Ιησου Χριστου). He used παρελαβον in 1Co 15:3 about the reception of his message from Christ. It is not necessary to say that he had only one (because of the aorist active παρελαβον, from παραλαμβανω, for it can very well be constative aorist) revelation (unveiling) from Christ. In fact, we know that he had numerous visions of Christ and in 1Co 11:23 he expressly says concerning the origin of the Lord's Supper: "I received ( παρελαβον, again) from the Lord." The Lord Jesus revealed his will to Paul.

13 My manner of life

( την εμην αναστροφην). Late word in this sense from Polybius on from αναστρεφομα. In the older writers it meant literally "return" or "turning back." See 1Pe 1:15. It is absent in this sense in the papyri though the verb is common.In the Jews' religion

( εν τω Ιουδαισμω). "In Judaism." The word in N.T. only here and next verse, already in II Macc. 2:21; 8:1; 14:38; IV Macc. 4:26. In these passages it means the Jewish religion as opposed to the Hellenism that the Syrian Kings were imposing upon the Jews. So later Justin Martyr (386 D) will use Χριστιανισμος for Christianity. Both words are made from verbs in -ιζω.Beyond measure

( καθ' υπερβολην). "According to excess" (throwing beyond, υπερβολη).I persecuted

( εδιωκον). Imperfect active, "I used to persecute" (see Gal 1:7-9 for the facts).Made havock of it

( επορθουν αυτην). Customary action again, imperfect of old verb πορθεω, to lay waste, to sack. In N.T. only here, verse Gal 1:23, and Act 9:31 (used by Christians in Damascus of Saul after his conversion of his former conduct, the very word of Paul here). Paul heard them use it of him and it stuck in his mind.

14 I advanced

( προεκοπτον). Imperfect active again of προκοπτω, old verb, to cut forward (as in a forest), to blaze a way, to go ahead. In N.T. only here, Rom 13:12; 2Ti 2:16; 2Ti 3:9; 2Ti 3:13. Paul was a brilliant pupil under Gamaliel. See Phi 3:4-6. He was in the lead of the persecution also.Beyond many of mine own age

( υπερ πολλους συνηλικιωτας). Later compound form for the Attic ηλικιωτης which occurs in Dion Hal. and inscriptions (from συν, with, and ηλικια, age). Paul modestly claims that he went "beyond" ( υπερ) his fellow-students in his progress in Judaism.More exceedingly zealous

( περισσοτερως ζηλοτης). Literally, "more exceedingly a zealot." See on Act 1:13; Act 21:20; 1Co 14:12. Like Simon Zelotes.For the traditions of my fathers

( των πατρικων μου παραδοσεων). Objective genitive after ζηλοτης. Πατρικων only here in N.T., though old word from πατηρ (father), paternal, descending from one's father. For πατρωιος see Act 22:3; Act 22:14. Tradition ( παραδοσις) played a large part in the teaching and life of the Pharisees (Mar 7:1-23). Paul now taught the Christian tradition (2Th 2:15).

15 It was the good pleasure of God

( ευδοκησεν ο θεος). Paul had no doubt about God's purpose in him (1Th 2:8).Who separated me

( ο αφορισας με). Αφοριζω is old word (from απο and ορος) to mark off from a boundary or line. The Pharisees were the separatists who held themselves off from others. Paul conceives himself as a spiritual Pharisee "separated unto the gospel of God" (Rom 1:1, the same word αφωρισμενος). Before his birth God had his plans for him and called him.

16 To reveal his Son in me

( αποκαλυψα τον υιον αυτου εν εμο). By "in me" ( εν εμο) Paul can mean to lay emphasis on his inward experience of grace or he may refer objectively to the vision of Christ on the way to Damascus, "in my case." Paul uses εν εμο in this sense (in my case) several times (verse Gal 1:24; 2Co 13:3; Phi 1:30; 1Ti 1:16). Once (1Co 14:11) εν εμο is almost equivalent to the dative (to me). On the whole Lightfoot seems correct here in taking it to mean "in my case," though the following words suit either idea. Certainly Paul could not preach Christ among the Gentiles without the rich inward experience and in the objective vision he was called to that task.I conferred not with flesh and blood

( ου προσανεθεμην σαρκ κα αιματ). Second aorist middle indicative of προσανατιθημ, old verb, double compound ( προσ, ανα), to lay upon oneself in addition, to betake oneself to another, to confer with, dative case as here. In N.T. only here and Gal 2:6.

17 Before me

( προ εμου). The Jerusalem apostles were genuine apostles, but so is Paul. His call did not come from them nor did he receive confirmation by them.Into Arabia

( εις Αραβιαν). This visit to Arabia has to come between the two visits to Damascus which are not distinguished in Act 9:22. In verse Gal 1:23 Luke does speak of "considerable days" and so we must place the visit to Arabia between verses Gal 1:22; Gal 1:23.

18 Then after three years

( επειτα μετα τρια ετη). A round number to cover the period from his departure from Jerusalem for Damascus to his return to Jerusalem. This stay in Damascus was an important episode in Paul's theological readjustment to his new experience.To visit Cephas

( ιστορησα Κηφαν). First aorist infinitive of ιστορεω, old verb (from ιστωρ, one who knows by inquiry), to gain knowledge by visiting. Only here in N.T. If we turn to Act 9:26-30, we shall see that the visit of two weeks to Peter came after Barnabas endorsed Paul to the suspicious disciples in Jerusalem and probably while he was preaching in the city. It was a delightful experience, but Peter did not start Paul upon his apostleship. He visited him as an equal. Peter no doubt had much to say to Paul.

19 Except James the brother of the Lord

( ε μη Ιακωβον τον αδελφον του Κυριου). James the son of Zebedee was still living at that time. The rest of the twelve were probably away preaching and James, brother of the Lord, is here termed an apostle, though not one of the twelve as Barnabas is later so called. Paul is showing his independence of and equality with the twelve in answer to the attacks of the Judaizers.

20 I lie not

( ου ψευδομα). So important does he deem the point that he takes solemn oath about it.

21 Into the region of Syria and Cilicia

( εις τα κλιματα της Σψριας κα της Κιλικιας). This statement agrees with the record in Act 9:30. On κλιματα, see 2Co 11:10. Paul was not idle, but at work in Tarsus and the surrounding country.

22 And I was still unknown

( ημην δε αγνουμενος). Periphrastic imperfect passive of αγνοεω, not to know.By face

( τω προσωπω). Associative instrumental case.Of Judea

( της Ιουδαιας). As distinct from Jerusalem, for he had once scattered the church there and had revisited them before coming to Tarsus (Act 9:26-30). In Act 9:31 the singular of εκκλησια is used, but in a geographic sense for Judea, Samaria, and Galilee.

23 They only heard

( μονον ακουοντες ησαν). Periphrastic imperfect, "They were only hearing from time to time."That once persecuted us

( ο διωκων ημας ποτε). Present active articular participle, a sort of participle of antecedent time suggested by ποτε, "the one who used to persecute us once upon a time."The faith

( την πιστιν). Here used in the sense of "the gospel" as in Act 6:7.

24 They glorified

( εδοξαζον). Imperfect, kept on doing it.In me

( εν εμο). In my case as in Gal 1:16.

2

1 Then after the space of fourteen years I went up again

( επειτα δια δεκατεσσαρων ετων παλιν ανεβην) This use of δια for interval between is common enough. Paul is not giving a recital of his visits to Jerusalem, but of his points of contact with the apostles in Jerusalem. As already observed, he here refers to the Jerusalem Conference given by Luke in Gal 2:15 when Paul and Barnabas were endorsed by the apostles and elders and the church over the protest of the Judaizers who had attacked them in Antioch (Act 15:1). But Paul passes by another visit to Jerusalem, that in Act 11:30 when Barnabas and Saul brought alms from Antioch to Jerusalem and delivered them to "the elders" with no mention of the apostles who were probably out of the city since the events in Gal 2:12 apparently preceded that visit and Peter had left for another place (Act 12:17). Paul here gives the inside view of this private conference in Jerusalem that came in between the two public meetings (Act 15:4; Act 15:6-29).With Barnabas

( μετα Βαρναβα). As in Act 15:2.Taking Titus also with me

( συνπαραλαβων κα Τιτον). Second aorist active participle of συνπαραλαμβανω the very verb used in Act 15:37 of the disagreement between Paul and Barnabas about Mark. Titus is not mentioned in Acts 15 nor anywhere else in Acts for some reason, possibly because he was Luke's own brother. But his very presence was a challenge to the Judaizers, since he was a Greek Christian.

2 By revelation

( κατα αποκαλυψιν). In Act 15:2 the church sent them. But surely there is no inconsistency here.I laid before them

( ανεθεμην αυτοις). Second aorist middle indicative of old word ανατιθημ, to put up, to place before, with the dative case. But who were the "them" ( αυτοις)? Evidently not the private conference for he distinguishes this address from that, "but privately" ( κατ' ιδιαν). Just place Act 15:4 beside the first clause and it is clear: "I laid before them the gospel which I preach among the Gentiles," precisely as Luke has recorded. Then came the private conference after the uproar caused by the Judaizers (Act 15:5).Before them who were of repute

( τοις δοκουσιν). He names three of them (Cephas, James, and John). James the Lord's brother, for the other James is now dead (Act 12:1). But there were others also, a select group of real leaders. The decision reached by this group would shape the decision of the public conference in the adjourned meeting. So far as we know Paul had not met John before, though he had met Peter and James at the other visit. Lightfoot has much to say about the Big Four (St. Paul and the Three) who here discuss the problems of mission work among Jews and Gentiles. It was of the utmost importance that they should see eye to eye. The Judaizers were assuming that the twelve apostles and James the Lord's brother would side with them against Paul and Barnabas. Peter had already been before the Jerusalem Church for his work in Caesarea (Act 11:1-18). James was considered a very loyal Jew.Lest by any means I should be running or had run in vain

( μη πως εις κενον τρεχω η εδραμον). Negative purpose with the present subjunctive ( τρεχω) and then by a sudden change the aorist indicative ( εδραμον), as a sort of afterthought or retrospect (Moulton, Prolegomena, p. 201; Robertson, Grammar, p. 988). There are plenty of classical parallels. See also 1Th 3:5 for both together again.

3 Being a Greek

( Hελλην ων). Concessive participle, though he was a Greek.Was compelled to be circumcised

( ηναγκασθη περιτμηθηνα). First aorist passive indicative of αναγκαζω and first aorist passive infinitive of περιτεμνω. Curiously enough some scholars interpret this language to mean that Paul voluntarily had Titus circumcised, instead of being compelled to do it, an impossible view in my opinion in the light of verse Gal 2:5 and wholly inconsistent with the whole context. Paul means that he stood his ground against compulsion and all force.

4 But because of the false brethren privately brought in

( δια δε τους παρεισακτους ψευδαδελφους). Late verbal adjective παρεισακτος from the double compound verb παρεισαγω, found in papyri in the sense of brought in by the side or on the sly as here. Evidently some of the Judaizers or sympathizers whom Paul had not invited had come in as often happens. Paul terms them "false brethren" like "the false apostles" in 2Co 11:13 of the Judaizers in Corinth.Who came in privily

( οιτινες παρεισηλθον). Repetition of the charge of their slipping in unwanted ( παρεισερχομα, late double compound, in Plutarch, in N.T. only here and Rom 5:20).To spy out

( κατασκοπησα). First aorist active infinitive of κατασκοπεω, old Greek verb from κατασκοπος, a spy, to reconnoitre, to make a treacherous investigation.That they might bring us into bondage

( ινα ημας καταδουλωσουσιν). Future active indicative of this old compound, to enslave completely ( κατα-) as in 2Co 11:20. Nowhere else in N.T. This was their purpose ( ινα and future active indicative of this causative verb). It was as serious a conflict as this. Spiritual liberty or spiritual bondage, which?

5 No, not for an hour

( ουδε προς ωραν). Pointed denial that he and Barnabas yielded at all "in the way of subjection" ( τη υποταγη, in the subjection demanded of them). The compromisers pleaded for the circumcision of Titus "because of the false brethren" in order to have peace. The old verb εικω, to yield, occurs here alone in the N.T. See 2Co 9:13 for υποταγη.The truth of the gospel

( η αληθεια του ευαγγελιου). It was a grave crisis to call for such language. The whole problem of Gentile Christianity was involved in the case of Titus, whether Christianity was to be merely a modified brand of legalistic Judaism or a spiritual religion, the true Judaism (the children of Abraham by faith). The case of Timothy later was utterly different, for he had a Jewish mother and a Greek father. Titus was pure Greek.

6 Somewhat

( τ). Something, not somebody. Paul refers to the Big Three (Cephas, James, and John). He seems a bit embarrassed in the reference. He means no disrespect, but he asserts his independence sharply in a tangled sentence with two parentheses (dashes in Westcott and Hort).Whatsoever they were

( οποιο ποτε ησαν). Literally, "What sort they once were."Hopoioi

is a qualitative word (1Th 1:9; 1Co 3:13; Jas 1:24). Lightfoot thinks that these three leaders were the ones who suggested the compromise about Titus. That is a possible, but not the natural, interpretation of this involved sentence. The use of δε (but) in verse Gal 2:6 seems to make a contrast between the three leaders and the pleaders for compromise in verses Gal 2:4.They, I say, imparted nothing to me

( εμο γαρ ουδεν προσανεθεντο). He starts over again after the two parentheses and drops the construction απο των δοκουντων and changes the construction (anacoluthon) to ο δοκουντες (nominative case), the men of reputation and influences whom he names in verses Gal 2:8. See the same verb in Gal 1:16. They added nothing in the conference to me. The compromisers tried to win them, but they finally came over to my view. Paul won his point, when he persuaded Peter, James, and John to agree with him and Barnabas in their contention for freedom for the Gentile Christians from the bondage of the Mosaic ceremonial law.

7 But contrariwise

( αλλα τουναντιον). But on the contrary (accusative of general reference, το εναντιον). So far from the three championing the cause of the Judaizers as some hoped or even the position of the compromisers in verses Gal 2:4, they came boldly to Paul's side after hearing the case argued in the private conference. This is the obvious interpretation rather than the view that Peter, James, and John first proposed the circumcision of Titus and afterwards surrendered to Paul's bold stand.When they saw

( ιδοντες). After seeing, after they heard our side of the matter.That I had been intrusted with the gospel of the uncircumcision

( οτ πεπιστευμα το ευαγγελιον της ακροβυστιας). Perfect passive indicative of πιστευω, to intrust, which retains the accusative of the thing ( το ευαγγελιον) in the passive voice. This clear-cut agreement between the leaders "denotes a distinction of sphere, and not a difference of type" (Lightfoot). Both divisions in the work preach the same "gospel" (not like Gal 1:6, the Judaizers). It seems hardly fair to the Three to suggest that they at first championed the cause of the Judaizers in the face of Paul's strong language in verse Gal 2:5.

8 He that wrought for Peter unto the apostleship of the circumcision

( ο γαρ ενεργησας Πετρω εις αποστολην της περιτομης). Paul here definitely recognizes Peter's leadership (apostleship, αποστολην, late word, already in Act 1:25; 1Co 9:2) to the Jews and asserts that Peter acknowledges his apostleship to the Gentiles. This is a complete answer to the Judaizers who denied the genuineness of Paul's apostleship because he was not one of the twelve.

9 They who were reputed to be pillars

( ο δοκουντες στυλο εινα). They had that reputation ( δοκουντες) and Paul accepts them as such. Στυλο, old word for pillars, columns, as of fire (Rev 10:1). So of the church (1Ti 3:15). These were the Pillar Apostles.Gave to me and Barnabas the right hands of fellowship

( δεξιας εδωκαν εμο κα Βαρναβα κοινωνιας). Dramatic and concluding act of the pact for cooperation and coordinate, independent spheres of activity. The compromisers and the Judaizers were brushed to one side when these five men shook hands as equals in the work of Christ's Kingdom.

10 Only

( μονον). One item was emphasized.We should remember

( μνημονευωμεν). Present active subjunctive, "that we should keep on remembering."Which very thing

( ο--αυτο τουτο). Repetition of relative and demonstrative, tautology, "which this very thing." In fact Barnabas and Saul had done it before (Act 11:30). It was complete victory for Paul and Barnabas. Paul passes by the second public meeting and the letters to Antioch (Act 15:6-29) and passes on to Peter's conduct in Antioch.

11 I resisted him to the face

( κατα προσωπον αυτω αντεστην). Second aorist active indicative (intransitive) of ανθιστημ. "I stood against him face to face." In Jerusalem Paul faced Peter as his equal in rank and sphere of work. In Antioch he looked him in the eye as his superior in character and courage.Because he stood condemned

( οτ κατεγνωσμενος ην). Periphrastic past perfect passive of καταγινοσκω, old verb to know against, to find fault with. In N.T. only here and 1Jn 3:20.

12 For before that certain came from James

( προ του γαρ ελθειν τινας απο Ιακωβου). The reason ( γαρ) for Paul's condemnation of Peter. Articular infinitive in the genitive after προ with the accusative of general reference ( τινας), "for before the coming as to some from James." Does Paul mean to say that these "certain" ones had been sent by James to Antioch to inspect the conduct of Peter and the other Jewish brethren? Some scholars think so. No doubt these brethren let the idea get out that they were emissaries "from James." But that idea is inconsistent with the position of James as president of the conference and the author of the resolution securing liberty to the Gentile Christians. No doubt these brethren threatened Peter to tell James and the church about his conduct and they reminded Peter of his previous arraignment before the Jerusalem Church on this very charge (Act 11:1-18). As a matter of fact the Jerusalem Conference did not discuss the matter of social relations between Jews and Gentiles though that was the charge made against Peter (Act 11:1).He did eat with the Gentiles

( μετα των εθνων συνησθιεν). It was his habit (imperfect tense).He drew back

( υπεστελλεν). Imperfect tense, inchoative action, "he began to draw himself ( εαυτον) back." Old word υποστελλω. See middle voice to dissemble (Act 20:20; Act 20:27), to shrink (Heb 10:38).Separated himself

( αφωριζεν εαυτον). Inchoative imperfect again, "began to separate himself" just like a Pharisee (see on Gal 1:15) and as if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid that James might not endorse what he had been doing.Fearing them that were of the circumcision

( φοβουμενος τους εκ περιτομης). This was the real reason for Peter's cowardice. See Act 11:2 for " ο εκ περιτομης" (they of the circumcision), the very phrase here. It was not that Peter had changed his views from the Jerusalem resolutions. It was pure fear of trouble to himself as in the denials at the trial of Christ.

13 Dissembled likewise with him

( συνυπεκριθησαν αυτω κα). First aorist passive indicative of the double compound verb συνυποκρινομα, a late word often in Polybius, only here in N.T. One example in Polybius means to pretend to act a part with. That idea here would help the case of the rest of the Jews, but does not accord with Paul's presentation.Insomuch that even Barnabas

( ωστε κα Βαρναβας). Actual result expressed by ωστε and the indicative and κα clearly means "even."Was carried away with their dissimulation

( συναπηχθη αυτων τη υποκρισε). First aorist passive indicative of συναπαγω, old verb, in N.T. only here and 2Pe 3:17. Hυποκρισε is in the instrumental case and can only mean hypocrisy in the bad sense (Mat 23:28), not merely acting a part. It was a solemn moment when Paul saw the Jerusalem victory vanish and even Barnabas desert him as they followed the timid cowardice of Peter. It was Paulus contra mundum in the cause of spiritual freedom in Christ.

14 But when I saw

( Αλλ' οτε ειδον). Paul did see and saw it in time to speak.That they walked not uprightly

( οτ ορθοποδουσιν). Present active indicative retained in indirect discourse, "they are not walking straight." Ορθοποδεω ( ορθος, straight, πους, foot). Found only here and in later ecclesiastical writers, though ορθοποδες βαινοντες does occur.According to the truth of the gospel

( προς την αληθειαν του ευαγγελιου). Just as in Gal 2:5. Paul brought them to face ( προς) that.I said unto Cephas before them all

( ειπον τω Κηφα εμπροσθεν παντων).Being a Jew

( Ιουδαιος υπαρχων, though being a Jew). Condition of first class, assumed as true. It was not a private quarrel, but a matter of public policy. One is a bit curious to know what those who consider Peter the first pope will do with this open rebuke by Paul, who was in no sense afraid of Peter or of all the rest.As do the Gentiles

( εθνικως). Late adverb, here only in N.T. Like Gentiles.As do the Jews

( Ιουδαικως). Only here in N.T., but in Josephus.To live as do the Jews

( Ιουδαιζειν). Late verb, only here in the N.T. From Ιουδαιος, Jew. Really Paul charges Peter with trying to compel (conative present, αναγκαζεις) the Gentiles to live all like Jews, to Judaize the Gentile Christians, the very point at issue in the Jerusalem Conference when Peter so loyally supported Paul. It was a bold thrust that allowed no reply. But Paul won Peter back and Barnabas also. If II Peter is genuine, as is still possible, he shows it in 2Pe 3:15. Paul and Barnabas remained friends (Act 15:39; 1Co 9:6), though they soon separated over John Mark.

15 Not sinners of the Gentiles

( ουκ εξ εθνων αμαρτωλο). The Jews regarded all Gentiles as "sinners" in contrast with themselves (cf. Mat 26:45 "sinners" and Luk 18:32 "Gentiles"). It is not clear whether verses Gal 2:15-21 were spoken by Paul to Peter or whether Paul is now simply addressing the Galatians in the light of the controversy with Peter. Burton thinks that he is "mentally addressing Peter, if not quoting from what he said to him."

16 Is not justified

( ου δικαιουτα). Present passive indicative of δικαιοω, an old causative verb from δικαιος, righteous (from δικε, right), to make righteous, to declare righteous. It is made like αξιοω, to deem worthy, and κοινοω, to consider common. It is one of the great Pauline words along with δικαιοσυνη, righteousness. The two ways of getting right with God are here set forth: by faith in Christ Jesus (objective genitive), by the works of the law (by keeping all the law in the most minute fashion, the way of the Pharisees). Paul knew them both (see Gal 2:7). In his first recorded sermon the same contrast is made that we have here (Act 13:39) with the same word δικαιοω, employed. It is the heart of his message in all his Epistles. The terms faith ( πιστις), righteousness ( δικαιοσυνη), law ( νομος), works ( εργα) occur more frequently in Galatians and Romans because Paul is dealing directly with the problem in opposition to the Judaizers who contended that Gentiles had to become Jews to be saved. The whole issue is here in an acute form.Save

( εαν μη). Except.Even we

( κα ημεις). We Jews believed, had to believe, were not saved or justified till we did believe. This very point Peter had made at the Jerusalem Conference (Act 15:10). He quotes Psa 143:2. Paul uses δικαιοσυνη in two senses (1) Justification, on the basis of what Christ has done and obtained by faith. Thus we are set right with God. Gal 2:1-5. (2) Sanctification. Actual goodness as the result of living with and for Christ. Gal 2:6-8. The same plan exists for Jew and Gentile.

17 We ourselves were found sinners

( ευρεθημεν κα αυτο αμαρτωλο). Like the Gentiles, Jews who thought they were not sinners, when brought close to Christ, found that they were. Paul felt like the chief of sinners.A minister of sin

( αμαρτιας διακονος). Objective genitive, a minister to sin. An illogical inference. We were sinners already in spite of being Jews. Christ simply revealed to us our sin.God forbid

( μη γενοιτο). Literally, "May it not happen." Wish about the future ( μη and the optative).

18 A transgressor

( παραβατην). Peter, by his shifts had contradicted himself helplessly as Paul shows by this condition. When he lived like a Gentile, he tore down the ceremonial law. When he lived like a Jew, he tore down salvation by grace.

19 I through the law died to the law

( εγω δια νομου νομω απεθανον). Paradoxical, but true. See Rom 7:4; Rom 7:6 for picture of how the law waked Paul up to his real death to the law through Christ.

20 I have been crucified with Christ

( Χριστω συνεσταυρωμα). One of Paul's greatest mystical sayings. Perfect passive indicative of συσταυροω with the associative instrumental case ( Χριστω). Paul uses the same word in Rom 6:6 for the same idea. In the Gospels it occurs of literal crucifixion about the robbers and Christ (Mat 27:44; Mar 15:32; Joh 19:32). Paul died to the law and was crucified with Christ. He uses often the idea of dying with Christ (Gal 5:24; Gal 6:14; Rom 6:8; Col 2:20) and burial with Christ also (Rom 6:4; Col 2:12).No longer I

( ουκετ εγω). So complete has become Paul's identification with Christ that his separate personality is merged into that of Christ. This language helps one to understand the victorious cry in Rom 7:25. It is the union of the vine and the branch (Joh 15:1-6).Which is in the Son of God

( τη του υιου του θεου). The objective genitive, not the faith of the Son of God.For me

( υπερ εμου). Paul has the closest personal feeling toward Christ. "He appropriates to himself, as Chrysostom observes, the love which belongs equally to the whole world. For Christ is indeed the personal friend of each man individually" (Lightfoot).

21 I do not make void the grace of God

( ουκ αθετω την χαριν του θεου). Common word in LXX and Polybius and on, to make ineffective ( α privative and τιθημ, to place or put). Some critic would charge him with that after his claim to such a close mystic union with Christ.Then Christ died for nought

( αρα Χριστος δωρεαν απεθανεν). Condition of first class, assumed as true. If one man apart from grace can win his own righteousness, any man can and should. Hence ( αρα, accordingly) Christ died gratuitously ( δωρεαν), unnecessarily. Adverbial accusative of δωρεα, a gift. This verse is a complete answer to those who say that the heathen (or any mere moralist) are saved by doing the best that they know and can. No one, apart from Jesus, ever did the best that he knew or could. To be saved by law ( δια νομου) one has to keep all the law that he knows. That no one ever did.

3

1 Who did bewitch you?

( τις υμας εβασκανεν?). Somebody "fascinated" you. Some aggressive Judaizer (Gal 5:7), some one man (or woman). First aorist active indicative of βασκαινω, old word kin to φασκω ( βασκω), to speak, then to bring evil on one by feigned praise or the evil eye (hoodoo), to lead astray by evil arts. Only here in the N.T. This popular belief in the evil eye is old (Deu 28:54) and persistent. The papyri give several examples of the adjective αβασκαντα, the adverb αβασκαντως (unharmed by the evil eye), the substantive βασκανια (witchcraft).Before whose eyes Jesus Christ was openly set forth crucified

( οις κατ' οφθαλμους Ιησους Χριστος προεγραφη εσταυρωμενος). Literally, "to whom before your very eyes Jesus Christ was portrayed as crucified." Second aorist passive indicative of προγραφω, old verb to write beforehand, to set forth by public proclamation, to placard, to post up. This last idea is found in several papyri (Moulton and Milligan's Vocabulary) as in the case of a father who posted a proclamation that he would no longer be responsible for his son's debts. Γραφω was sometimes used in the sense of painting, but no example of προγραφω with this meaning has been found unless this is one. With that idea it would be to portray, to picture forth, a rendering not very different from placarding. The foolish Galatians were without excuse when they fell under the spell of the Judaizer. Εσταυρωμενος is perfect passive participle of σταυροω, the common verb to crucify (from σταυρος, stake, cross), to put on the cross (Mat 20:19), same form as in 1Co 2:2.

2 This only

( τουτο μονον). 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.

3 Are ye now perfected in the flesh?

( νυν σαρκ επιτελεισθε?). Rather middle voice as in 1Pe 5:9, finishing of yourselves. There is a double contrast, between εναρξαμενο (having begun) and επιτελεισθε (finishing) as in 2Co 8:6; Phi 1:6, and also between "Spirit" ( πνευματ) and flesh ( σαρκ). There is keen irony in this thrust.

4 Did ye suffer?

( επαθετε?). Second aorist active indicative of πασχω, to experience good or ill. But alone, as here, it often means to suffer ill ( τοσαυτα, so many things). In North Galatia we have no record of persecutions, but we do have records for South Galatia (Act 14:2; Act 14:5; Act 14:19; Act 14:22).If it be indeed in vain

( ε γε κα εικη). On εικη see 1Co 15:2; Gal 4:11. Paul clings to hope about them with alternative fears.

5 Supplieth

( επιχορηγων). It is God. See on 2Co 9:10 for this present active participle. Cf. Phi 1:19; 2Pe 1:5.Worketh miracles

( ενεργων δυναμεις). On the word ενεργεω see 1Th 2:13; 1Co 12:6. It is a great word for God's activities (Phi 2:13). "In you" (Lightfoot) is preferable to "among you" for εν υμιν (1Co 13:10; Mat 14:2). The principal verb for "doeth he it" ( ποιε) is not expressed. Paul repeats the contrast in verse Gal 3:2 about "works of the law" and "the hearing of faith."

6 It was reckoned unto him for righteousness

( ελογισθη εις δικαιοσυνην). First aorist passive indicative of λογιζομα. See on 1Co 13:5 for this old word. He quotes Gen 15:6 and uses it at length in Rom 4:3 to prove that the faith of Abraham was reckoned "for" ( εις, good Koine idiom though more common in LXX because of the Hebrew) righteousness before he was circumcised. James (Jas 2:23) quotes the same passage as proof of Abraham's obedience to God in offering up Isaac (beginning to offer him). Paul and James are discussing different episodes in the life of Abraham. Both are correct.

7 The same are sons of Abraham

( ουτο υιο εισιν Αβρααμ). "These are." This is Paul's astounding doctrine to Jews that the real sons of Abraham are those who believe as he did, "they which be of faith" ( ο εκ πιστεως), a common idiom with Paul for this idea (verse Gal 3:9; Rom 3:26; Rom 4:16; Rom 14:23), those whose spiritual sonship springs out of ( εκ) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Mat 3:7; Luk 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in Joh 8:37-44.

8 Foreseeing

( προιδουσα). Second aorist active participle of προοραω. The Scripture is here personified. Alone in this sense of "sight," but common with λεγε or ειπεν (says, said) and really in verse Gal 3:22 "hath shut up" ( συνεκλεισεν).Would justify

( δικαιο). Present active indicative, "does justify."Preached the gospel beforehand

( προευηγγελισατο). First aorist middle indicative of προευαγγελιζομα with augment on α though both προ and ευ before it in composition. Only instance in N.T. It occurs in Philo. and Schol. Soph. This Scripture announced beforehand the gospel on this point of justification by faith. He quotes the promise to Abraham in Gen 12:3; Gen 18:18, putting παντα τα εθνη (all the nations) in Gal 18:18 for πασα α φυλα (all the tribes) of the earth. It is a crucial passage for Paul's point, showing that the promise to Abraham included all the nations of the earth. The verb ενευλογεω (future passive here) occurs in the LXX and here only in N.T. (not Act 3:25 in correct text).In thee

( εν σο). "As their spiritual progenitor" (Lightfoot).

9 With

( συν). Along with, in fellowship with.The faithful

( τω πιστω). Rather, "the believing" (cf. verse Gal 3:6).

10 Under a curse

( υπο καταραν). Picture of the curse hanging over them like a Damocles' blade. Cf. Rom 3:9 "under sin" ( υφ' αμαρτιαν). The word for "curse" ( καταρα) is an old one ( κατα, down, αρα, imprecation), often in LXX, in N.T. only here and Gal 3:13; Jas 3:10; 2Pe 2:14. Paul quotes Deu 27:26, the close of the curses on Mt. Ebal. He makes a slight explanatory modification of the LXX changing λογοις to γεγραμμενοις εν τω βιβλιω. The idea is made clearer by the participle ( γεγραμμενοις) and βιβλιω (book). The curse becomes effective only when the law is violated.Cursed

( επικαταρατος). Verbal adjective from επικαταραομα, to imprecate curses, late word, common in LXX. In N.T. only here and verse Gal 3:13, but in inscriptions also (Deissmann, Light from the Ancient East, p. 96). The emphasis is on "continueth" ( εμμενε) and "all" ( πασιν).

11 In the sight of God

( παρα τω θεω). By the side of ( παρα) God, as God looks at it, for the simple reason that no one except Jesus has ever kept all the law, God's perfect law.

12 The law is not of faith

( ο νομος ουκ εστιν εκ πιστεως). Law demands complete obedience and rests not on mercy, faith, grace.

13 Redeemed us

( ημας εξηγορασεν). First aorist active of the compound verb εξαγοραζω (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω (1Co 6:20; 1Co 7:23) is used in an inscription for the purchase of slaves in a will (Deissmann, Light from the Ancient East, p. 324). See also Gal 4:5; Col 4:5; Eph 5:16. Christ purchased usfrom the curse of the law

( εκ της καταρας του νομου). "Out from ( εκ repeated) under ( υπο in verse Gal 3:10) the curse of the law."Having become a curse for us

( γενομενος υπερ ημων καταρα). Here the graphic picture is completed. We were under ( υπο) a curse, Christ became a curseover

( υπερ) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out ( εκ) and we are free from the curse which he took on himself. This use of υπερ for substitution is common in the papyri and in ancient Greek as in the N.T. (Joh 11:50; 2Co 5:14).That hangeth on a tree

( ο κρεμαμενος επ ξυλου). Quotation from Deu 21:23 with the omission of υπο θεου (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Jos 10:26). Ξυλον means wood, not usually tree, though so in Luk 23:31 and in later Greek. It was used of gallows, crosses, etc. See Act 5:30; Act 10:39; 1Pe 2:24. On the present middle participle from the old verb κρεμαννυμ, to hang, see on Mat 18:6; Act 5:30.

14 That upon the Gentiles

( ινα εις τα εθνη). Final clause ( ινα and γενητα, aorist middle subjunctive).That we might receive

( ινα λαβωμεν). Second final clause coordinate with the first as in 2Co 9:3. So in Christ we all (Gentile and Jew) obtain the promise of blessing made to Abraham, through faith.

15 After the manner of men

( κατα ανθρωπον). After the custom and practice of men, an illustration from life.Though it be but a man's covenant, yet when it hath been confirmed

( ομως ανθρωπου κεκυρωμενην διαθηκην). Literally, "Yet a man's covenant ratified." On Διαθηκη as both covenant and will see on Mat 26:28; 1Co 11:25; 2Co 3:6; Heb 9:16. On κυροω, to ratify, to make valid, see on 2Co 2:8. Perfect passive participle here, state of completion, authoritative confirmation.Maketh it void

( αθετε). See on Gal 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise.Addeth thereto

( επιδιατασσετα). Present middle indicative of the double compound verb επιδιατασσομα, a word found nowhere else as yet. But inscriptions use διατασσομαι, διαταξισ, διαταγη, διαταγμα with the specialized meaning to "determine by testamentary disposition" (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add ( επ) fresh clauses or specifications ( διαταξεις).

16 But as of one

( αλλ' ως εφ' ενος). But as in the case of one.Which is Christ

( ος εστιν Χριστος). Masculine relative agreeing with Χριστος though σπερμα is neuter. But the promise to Abraham uses σπερμα as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in verses Gal 3:7-14, and as of course he knew full well Here Paul uses a rabbinical refinement which is yet intelligible. The people of Israel were a type of the Messiah and he gathers up the promise in its special application to Christ. He does not say that Christ is specifically referred to in Gen 13:15 or Gal 17:7.

17 Now this I say

( τουτο δε λεγω). Now I mean this. He comes back to his main point and is not carried afield by the special application of σπερμα to Christ.Confirmed beforehand by God

( προκεκυρωμενην υπο του θεου). Perfect passive participle of προκυροω, in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in προ and υπο του θεου (by God) and in μετα (after) as Burton shows.Four hundred and thirty years after

( μετα τετρακοσια κα τριακοντα ετη). Literally, "after four hundred and thirty years." This is the date in Exo 12:40 for the sojourn in Egypt (cf. Gen 15:13). But the LXX adds words to include the time of the patriarchs in Canaan in this number of years which would cut the time in Egypt in two. Cf. Act 7:6. It is immaterial to Paul's argument which chronology is adopted except that "the longer the covenant had been in force the more impressive is his statement" (Burton).Doth not disannul

( ουκ ακυρο). Late verb ακυροω, in N.T. only here and Mat 15:6; Mar 7:13 (from α privative and κυρος, authority). On καταργησα see 1Co 1:28; 1Co 2:6; 1Co 15:24; 1Co 15:26.

18 The inheritance

( η κληρονομια). Old word from κληρονομος, heir ( κλερος, lot, νεμομα, to distribute). See on Mat 21:38; Act 7:5. This came to Israel by the promise to Abraham, not by the Mosaic law. So with us, Paul argues.Hath granted

( κεχαριστα). Perfect middle indicative of χαριζομα. It still holds good after the law came.

19 What then is the law?

( τ ουν ο νομοσ?). Or, why then the law? A pertinent question if the Abrahamic promise antedates it and holds on afterwards.It was added because of transgressions

( των παραβασεων χαριν προσετεθη). First aorist passive of προστιθημ, old verb to add to. It is only in apparent contradiction to verses Gal 3:15, because in Paul's mind the law is no part of the covenant, but a thing apart "in no way modifying its provisions" (Burton). Χαριν is the adverbial accusative of χαρις which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1Jn 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luk 7:47; 1Jn 3:12) or telic (Tit 1:5; Tit 1:11; Jdg 1:16). It is probably also telic here, not in order to create transgressions, but rather "to make transgressions palpable" (Ellicott), "thereby pronouncing them to be from that time forward transgressions of the law" (Rendall). Παραβασις, from παραβαινω, is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Rom 2:23.Till the seed should come

( αχρις αν ελθη το σπερμα). Future time with αχρις αν and aorist subjunctive (usual construction). Christ he means by το σπερμα as in verse Gal 3:16.The promise hath been made

( επηγγελτα). Probably impersonal perfect passive rather than middle of επαγγελλομα as in II Macc. 4:27.Ordained through angels

( διαταγεις δι' αγγελων). Second aorist passive participle of διατασσω (see on Mat 11:1). About angels and the giving of the law see on Deu 33:2 (LXX); Act 7:38; Act 7:52; Heb 2:2; Josephus (Ant. XV. 5. 3).By the hand of a mediator

( εν χειρ μεσιτου). Εν χειρ is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the LXX. Μεσιτης, from μεσος is middle or midst, is a late word (Polybius, Diodorus, Philo, Josephus) and common in the papyri in legal transactions for arbiter, surety, etc. Here of Moses, but also of Christ (1Ti 2:5; Heb 8:6; Heb 9:15; Heb 12:24).

20 Is not a mediator of one

( ενος ουκ εστιν). That is, a middleman comes in between two. The law is in the nature of a contract between God and the Jewish people with Moses as the mediator or middleman.But God is one

( ο δε θεος εις εστιν). There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!

21 Against the promises

( κατα των επαγγελιων). A pertinent question again. Far from it ( μη γενοιτο).Which could make alive

( ο δυναμενος ζωοποιησα). First aorist active infinitive of ζωοποιεω, late compound ( ζωος, alive, ποιεω, to make) verb for which see 1Co 15:22. Spiritual life, he means, here and hereafter.Verily

( οντως). "Really" (cf. Mar 11:32; Luk 24:34). Condition and conclusion ( αν ην) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Gal 2:21).

22 Hath shut up

( συνεκλεισεν). Did shut together. First aorist active indicative of συνκλειω, old verb to shut together, on all sides, completely as a shoal of fish in a net (Luk 5:6). So verse Gal 3:23; Rom 11:32.Under sin

( υπο αμαρτιαν). See υπο καταραν in verse Gal 3:10. As if the lid closed in on us over a massive chest that we could not open or as prisoners in a dungeon. He uses τα παντα (the all things), the totality of everything. See Rom 3:10-19; Rom 11:32.That

( ινα). God's purpose, personifying scripture again.Might be given

( δοθη). First aorist passive subjunctive of διδωμ with ινα.

23 Before faith came

( προ του ελθειν την πιστιν). "Before the coming (second aorist active infinitive of ερχομα, definite event) as to the Faith" (note article, meaning the faith in verse Gal 3:22 made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse Gal 3:22).We were kept in ward under the law

( υπερ νομον εφρουρουμεθα). Imperfect passive of φρουρεω, to guard (from φρουρος, a guard). See on Act 9:24; 2Co 11:32. It was a long progressive imprisonment.Unto the faith which should afterwards be revealed

( εις την μελλουσαν πιστιν αποκαλυφθηνα). "Unto the faith (verse Gal 3:22 again) about to be revealed." Μελλω and the first aorist passive infinitive (regular idiom).

24 Our tutor unto Christ

( παιδαγωγος υμων εις Χριστον). See 1Co 4:15 for the only other N.T. example of this old and common word for the slave employed in Greek and Roman families of the better class in charge of the boy from about six to sixteen. The paedagogue watched his behaviour at home and attended him when he went away from home as to school. Christ is our Schoolmaster and the law as paedagogue kept watch over us till we came to Christ.That we might be justified by faith

( ινα εκ πιστεως δικαιωθωμεν). This is the ultimate purpose of the law as paedagogue.Now that faith is come

( ελθουσης της πιστεως). Genitive absolute, "the faith (the time of the faith spoken of in verse Gal 3:23) having come."Under a tutor

( υπο παιδαγωγον). The pedagogue is dismissed. We are in the school of the Master.

26 For ye are all sons of God

( παντες γαρ υιο θεου εστε). Both Jews and Gentiles (Gal 3:14) and in the same way "through faith in Christ Jesus" ( δια της πιστεως εν Χριστω Ιησου). There is no other way to become "sons of God" in the full ethical and spiritual sense that Paul means, not mere physical descendants of Abraham, but "sons of Abraham," "those by faith" (verse Gal 3:7). The Jews are called by Jesus "the sons of the Kingdom" (Mat 8:12) in privilege, but not in fact. God is the Father of all men as Creator, but the spiritual Father only of those who by faith in Christ Jesus receive "adoption" ( υιοθεσια) into his family (verse Gal 3:5; Rom 8:15; Rom 8:23). Those led by the Spirit are sons of God (Rom 8:14).

27 Were baptized into Christ

( εις Χριστον εβαπτισθητε). First aorist passive indicative of βαπτιζω. Better, "were baptized unto Christ" in reference to Christ.Did put on Christ

( Χριστον ενεδυσασθε). First aorist middle indicative of ενδυω ( -νω). As a badge or uniform of service like that of the soldier. This verb is common in the sense of putting on garments (literally and metaphorically as here). See further in Paul (Rom 13:14; Col 3:9; Eph 4:22-24; Eph 6:11; Eph 6:14). In 1Th 5:8 Paul speaks of "putting on the breastplate of righteousness." He does not here mean that one enters into Christ and so is saved by means of baptism after the teaching of the mystery religions, but just the opposite. We are justified by faith in Christ, not by circumcision or by baptism. But baptism was the public profession and pledge, the soldier's sacramentum, oath of fealty to Christ, taking one's stand with Christ, the symbolic picture of the change wrought by faith already (Rom 6:4-6).

28 There can be neither

( ουκ εν). Not a shortened form of ενεστ, but the old lengthened form of εν with recessive accent. So ουκ εν means "there is not" rather than "there cannot be," a statement of a fact rather than a possibility, as Burton rightly shows against Lightfoot.One man

( εις). No word for "man" in the Greek, and yet εις is masculine, not neuter εν. "One moral personality" (Vincent). The point is that "in Christ Jesus" race or national distinctions ("neither Jew nor Greek") do not exist, class differences ("neither bond nor free," no proletarianism and no capitalism) vanish, sex rivalry ("no male and female") disappears. This radical statement marks out the path along which Christianity was to come in the sphere ( εν) and spirit and power of Christ. Candour compels one to confess that this goal has not yet been fully attained. But we are on the road and there is no hope on any way than on "the Jesus Road."

29 If ye are Christ's

( ε δε υμεις Χριστου). This is the test, not the accident of blood, pride of race or nation, habiliments or environment of dress or family, whether man or woman. Thus one comes to belong to the seed of Abraham and to be an heir according to promise.

4

1 So long as

( εφ' οσον χρονον). "For how long a time," incorporation of the antecedent ( χρονον) into the relative clause.The heir

( ο κληρονομος). Old word ( κληρος, lot, νεμομα, to possess). Illustration from the law of inheritance carrying on the last thought in Gal 3:29.A child

( νηπιος). One that does not talk ( νη, επος, word). That is a minor, an infant, immature intellectually and morally in contrast with τελειο, full grown (1Co 3:1; 1Co 14:20; Phi 3:15; Eph 4:13).From a bondservant

( δουλου). Slave. Ablative case of comparison after διαφερε for which verb see on Mat 6:26.Though he is lord of all

( Κυριος παντων ων). Concessive participle ων, "being legally owner of all" (one who has the power, ο εχων κυρος).

2 Under guardians

( υπο επιτροπους). Old word from επιτρεπω, to commit, to intrust. So either an overseer (Mat 20:8) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors.Stewards

( οικονομους). Old word for manager of a household whether freeborn or slave. See Luk 12:42; 1Co 4:2. Papyri show it as manager of an estate and also as treasurer like Rom 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together.Until the time appointed of the father

( αχρ της προθεσμιας του πατρος). Supply ημερας (day), for προθεσμιος is an old adjective "appointed beforehand" ( προ, θεσμος, from τιθημ). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul's illustration at all.

3 When we were children

( οτε ημεν νηπιο). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul's metaphors.We were held in bondage

( ημεις ημεθα δεδουλωμενο). Periphrastic past perfect of δουλοω, to enslave, in a permanent state of bondage.Under the rudiments of the world

( υπο τα στοιχεια του κοσμου). Στοιχος is row or rank, a series. So στοιχειον is any first thing in a στοιχος like the letters of the alphabet, the material elements in the universe (2Pe 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Heb 5:12; Act 15:10; Gal 5:1; Gal 4:3; Gal 4:9; Col 2:8; Col 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world ( κοσμος as the orderly material universe as in Col 2:8; Col 2:20). See on Mat 13:38; Act 17:24; 1Co 3:22. All were in the elementary stage before Christ came.

4 The fulness of the time

( το πληρωμα του χρονου). Old word from πληροω, to fill. Here the complement of the preceding time as in Eph 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phi 2:6) when the time for his purpose had come like the προθεσμια of verse Gal 4:2.Born of a woman

( γενομενον εκ γυναικος). As all men are and so true humanity, "coming from a woman." There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son" ( τον υιον αυτου), so that both his deity and humanity are here stated as in Rom 1:3. Whatever view one holds about Paul's knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Co 8:9; Phi 2:5-11), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here.Born under the law

( γενομενον υπο νομον). He not only became a man, but a Jew. The purpose ( ινα) of God thus was plainly to redeem ( εξαγοραση, as in Gal 3:13) those under the law, and so under the curse. The further purpose ( ινα) was that we (Jew and Gentile) might receive ( απολαβωμεν, second aorist active subjunctive of απολαμβανω), not get back (Luk 15:27), but get from ( απο) God the adoption ( την υιοθεσιαν). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in LXX. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Rom 8:15; Rom 8:23; Rom 9:4; Eph 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one.

6 Because ye are sons

( οτ εστε υιο). This is the reason for sending forth the Son (Gal 4:4 and here). We were "sons" in God's elective purpose and love. Hοτ is causal (1Co 12:15; Rom 9:7).The Spirit of his Son

( το πνευμα του υιο αυτου). The Holy Spirit, called the Spirit of Christ (Rom 8:9), the Spirit of Jesus Christ (Phi 1:19). The Holy Spirit proceeds from the Father and from the Son (Joh 15:26).Crying, Abba, Father

( κραζον Αββα ο πατηρ). The participle agrees with πνευμα neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe's The Raven), any inarticulate cry like "the unuttered groanings" of Rom 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα is the Aramaic word for father with the article and ο πατηρ translates it. The articular form occurs in the vocative as in Joh 20:28. It is possible that the repetition here and in Rom 8:15 may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mar 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul's case.

7 No longer a bondservant

( ουκετ δουλος). Slave. He changes to the singular to drive the point home to each one. The spiritual experience (Gal 3:2) has set each one free. Each is now a son and heir.

8 To them which by nature are not gods

( τοις φυσε μη ουσ θεοις). In 1Co 10:20 he terms them "demons," the "so-called gods" (1Co 8:5), worshipping images made by hands (Act 17:29).

9 Now that ye have come to know God

( νυν δε γνοντες). Fine example of the ingressive second aorist active participle of γινωσκω, come to know by experience through faith in Christ.Rather to be known of God

( μαλλον δε γνωσθεντες υπο θεου). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God's elective grace reaching them (verse Gal 4:6).How

( πως). "A question full of wonder" (Bengel). See Gal 1:6.Turn ye back again?

( επιστρεφετε παλιν?). Present active indicative, "Are ye turning again?" See μετατιθεσθε in Gal 1:6.The weak and beggarly rudiments

( τα ασθενη κα πτωχα στοιχεια). The same στοιχεια in verse Gal 4:3 from which they had been delivered, "weak and beggarly," still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus's The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o' the wisps of false philosophy.Over again

( παλιν ανωθεν). Old word, from above ( ανω) as in Mat 27:51, from the first (Luk 1:3), then "over again" as here, back to where they were before (in slavery to rites and rules).

10 Ye observe

( παρατηρεισθε). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in Luk 6:7, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the "days" (Sabbaths, fast-days, feast-days, new moons) nor the "months" (Isa 66:23) which were particularly observed in the exile nor the "seasons" (passover, pentecost, tabernacles, etc.) nor the "years" (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

11 I am afraid of you

( φοβουμα υμας). He shudders to think of it.Lest by any means I have bestowed labour upon you in vain

( μη πως εικη κεκοπιακα εις υμας). Usual construction after a verb of fearing about what has actually happened ( μη πως and the perfect active indicative of κοπιαω, to toil wearily). A fear about the future would be expressed by the subjunctive. Paul fears that the worst has happened.

12 Be as I am

( γινεσθε ως εγω). Present middle imperative, "Keep on becoming as I am." He will not give them over, afraid though he is.

13 Because of an infirmity of the flesh

( δι' ασθενειαν της σαρκος). All that we can get from this statement is the fact that Paul's preaching to the Galatians "the first time" or "the former time" ( το προτερον, adverbial accusative) was due to sickness of some kind whether it was eye trouble (Gal 4:15) which was a trial to them or to the thorn in the flesh (2Co 12:7) we do not know. It can be interpreted as applying to North Galatia or to South Galatia if he had an attack of malaria on coming up from Perga. But the narrative in Gal 4:13; Gal 4:14 does not read as if Paul had planned to pass by Pisidia and by Lycaonia but for the attack of illness. The Galatians understood the allusion for Paul says "Ye know" ( οιδατε).

14 A temptation to you in my flesh

( τον πειρασμον υμων εν τη σαρκ μου). "Your temptation (or trial) in my flesh." Peirasmon can be either as we see in Jas 1:2; Jas 1:12. If trial here, it was a severe one.Nor rejected

( ουδε εξεπτυσατε). First aorist active indicative of εκπτυω, old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (Primitive Christianity, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection.As an angel of God

( ως αγγελον θεου),as Christ Jesus

( ως Χριστον Ιησουν). In spite of his illness and repulsive appearance, whatever it was. Not a mere "messenger" of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Act 14:12). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.

15 That gratulation of yourselves

( ο μακαρισμος υμων). "Your felicitation." Rare word from μακαριζω, to pronounce happy, in Plato, Aristotle, Plutarch. See also Rom 4:6; Rom 4:9. You no longer felicitate yourselves on my presence with you.Ye would have plucked out your eves and given them to me

( τους οφθαλμους υμων εξορυξαντες εδωκατε μο). This is the conclusion of a condition of the second class without αν expressed which would have made it clearer. But see Joh 16:22; Joh 16:24; Rom 7:7 for similar examples where the context makes it plain without αν. It is strong language and is saved from hyperbole by "if possible" ( ε δυνατον). Did Paul not have at this time serious eye trouble?

16 Your enemy

( εχθρος υμων). Active sense of εχθρος, hater with objective genitive. They looked on Paul now as an enemy to them. So the Pharisees and Judaizers generally now regarded him.Because I tell you the truth

( αληθευων υμιν). Present active participle of αληθευω, old verb from αληθης, true. In N.T. only here and Eph 4:15. "Speaking the truth." It is always a risky business to speak the truth, the whole truth. It may hit and hurt.

17 They zealously seek you

( ζηλουσιν υμας). Ζηλοω is an old and a good word from ζηλος (zeal, jealousy), but one can pay court with good motives or evil. So here in contrast with Paul's plain speech the Judaizers bring their fawning flattery.To shut you out

( εκκλεισα υμας). From Christ as he will show (Gal 5:4).That ye may seek them

( ινα αυτους ζηλουτε). Probably present active indicative with ινα as in φυσιουσθε (1Co 4:6) and γινωσκομεν (1Jn 5:20). The contraction -οητε would be -ωτε, not -ουτε (Robertson, Grammar, p. 325).

18 To be zealously sought in a good matter

( ζηλουσθα εν καλω). Present passive infinitive. It is only in an evil matter that it is bad as here ( ου καλος).When I am present

( εν τω παρεινα με). "In the being present as to me."

19 I am in travail

( ωδινω). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, verse Gal 4:27; Rev 12:2.Until Christ be formed in you

( μεχρις ου μορφωθη Χριστος εν υμιν). Future temporal clause with μεχρις ου (until which time) and the first aorist passive subjunctive of μορφοω, late and rare verb, in Plutarch, not in LXX, not in papyri, only here in N.T. This figure is the embryo developing into the child. Paul boldly represents himself as again the mother with birth pangs over them. This is better than to suppose that the Galatians are pregnant mothers (Burton) by a reversal of the picture as in 1Th 2:7.

20 I could with

( ηθελον). Imperfect active, I was wishing like Agrippa's use of εβουλομην in Act 25:22, "I was just wishing. I was longing to be present with you just now ( αρτ)."To change my voice

( αλλαξα την φωνην μου). Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before.I am perplexed

( απορουμα). I am at a loss and know not what to do. Απορεω is from α privative and πορος, way. I am lost at this distance from you.About you

( εν υμιν). In your cases. For this use of εν see 2Co 7:16; Gal 1:24.

21 That desire to be under the law

( ο υπο νομον θελοντες εινα). "Under law" (no article), as in Gal 3:23; Gal 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as "wanting" ( θελοντες) to do it (Gal 1:6; Gal 3:3; Gal 4:11; Gal 4:17). Paul makes direct reference to these so disposed to "hear the law." He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.

22 By the handmaid

( εκ της παιδισκης). From Gen 16:1. Feminine diminutive of παις, boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luk 12:45) or doorkeeper like Mat 26:29. So in the papyri.

23 Is born

( γεγεννητα). Perfect passive indicative of γενναω, stand on record so.Through promise

( δι' επαγγελιας). In addition to being "after the flesh" ( κατα σαρκα).

24 Which things contain an allegory

( ατινα εστιν αλληγορουμενα). Literally, "Which things are allegorized" (periphrastic present passive indicative of αλληγορεω). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used αινιττομα to speak in riddles. It is compounded of αλλο, another, and αγορευω, to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses τυπικως in 1Co 10:11 of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan's Pilgrim's Progress, the Prodigal Son in Gal 4:15, the Good Shepherd in Gal 4:10. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo's allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it.For these are

( αυτα γαρ εισιν). Allegorically interpreted, he means.From Mount Sinai

( απο ορους Σινα). Spoken from Mount Sinai.Bearing

( γεννωσα). Present active participle of γενναω, to beget of the male (Mat 1:1-16), more rarely as here to bear of the female (Luk 1:13; Luk 1:57).Which is Hagar

( ητις εστιν Hαγαρ). Allegorically interpreted.

25 This Hagar

( το Hαγαρ). Neuter article and so referring to the word Hagar (not to the woman, η Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive).Answereth to

( συντοιχε). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles ( συνστοιχια) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

26 The Jerusalem that is above

( η ανω Ιερουσαλημ). Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also Rev 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

27 Which is our mother

( ητις εστιν μητηρ ημων). The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem above is the picture of the Kingdom of God. Paul illustrates the allegory by quoting Isa 54:1, a song of triumph looking for deliverance from a foreign yoke.Rejoice

( ευφρανθητ). First aorist passive imperative of ευφραινω.Break forth

( ρηξον). First aorist active imperative of ρηγνυμ, to rend, to burst asunder. Supply ευφροσυνην (joy) as in Isa 49:13.The desolate

( της ερημου). The prophet refers to Sarah's prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line.

28 Now we

( ημεις δε). Some MSS. have υμεις δε (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was ( κατα Ισαακ, after the manner of Isaac).

29 Persecuted

( εδιωκεν). Imperfect active of διωκω, to pursue, to persecute. Gen 21:9 has in Hebrew "laughing," but the LXX has "mocking." The Jewish tradition represents Ishmael as shooting arrows at Isaac.So now

( ουτος κα νυν) the Jews were persecuting Paul and all Christians (1Th 2:15).

30 Cast out

( εκβαλε). Second aorist active imperative of εκβαλλω. Quotation from Gen 21:10 (Sarah to Abraham) and confirmed in Gal 21:12 by God's command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers.Shall not inherit

( ου μη κληρονομησε). Strong negative ( ου μη and future indicative). "The law and the gospel cannot co-exist. The law must disappear before the gospel" (Lightfoot). See Gal 3:18; Gal 3:29 for the word "inherit."

31 But of the freewoman

( αλλα της ελευθερας). We are children of Abraham by faith (Gal 3:7).

5

1 With freedom

( τη ελευθερια). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (Gal 4:31).Did Christ set us free

( ημας Χριστος ηλευθερωσεν). Effective aorist active indicative of ελευθεροω (from ερχομα, to go, go free).Stand fast therefore

( στηκετε ουν). See on Mar 3:31; 1Co 16:13 for this late word from perfect stem of ιστημ, "keep on standing therefore," "stay free since Christ set you free."Be not entangled again

( μη παλιν ενεχεσθε). "Stop being held in by a yoke of bondage." Common word for ensnare by trap. The Judaizers were trying to lasso the Galatians for the old yoke of Judaism.

2 I Paul

( εγω Παυλος). Asserts all his personal and apostolic authority. For both words see also 1Th 2:16; 2Co 10:1; Col 1:23; Eph 3:1.If ye receive circumcision

( εαν περιτεμνησθε). Condition of third class and present passive subjunctive, a supposable case, but with terrible consequences, for they will make circumcision a condition of salvation. In that case Christ will help them not at all.

3 A debtor

( οφειλετης). Common word from οφειλω, to owe for one who has assumed an obligation. See on Mat 6:12. See Gal 3:10. He takes the curse on himself.

4 Ye are severed from Christ

( κατηργηθητε απο Χριστου). First aorist passive of καταργεω, to make null and void as in Rom 7:2; Rom 7:6.Who would be justified by the law

( οιτινες εν νομω δικαιουσθε). Present passive conative indicative, "ye who are trying to be justified in the law."Ye are fallen away from grace

( της χαριτος εξεπεσατε). Second aorist active indicative of εκπιπτω (with α variable vowel of the first aorist) and followed by the ablative case. "Ye did fall out of grace," "ye left the sphere of grace in Christ and took your stand in the sphere of law" as your hope of salvation. Paul does not mince words and carries the logic to the end of the course. He is not, of course, speaking of occasional sins, but he has in mind a far more serious matter, that of substituting law for Christ as the agent in salvation.

5 For we

( ημεις γαρ). We Christians as opposed to the legalists.Through the Spirit by faith

( πνευματ εκ πιστεως). By the Spirit (Holy Spirit) out of faith (not law). Clear-cut repetition to make it plain.

6 Availeth anything

( ισχυε τ). Old word to have strength ( ισχυς). See on Mat 5:13. Neither Jew nor Greek has any recommendation in his state. See Gal 3:28. All stand on a level in Christ.Faith working through love

( πιστις δι' αγαπης ενεργουμενη). Middle voice of ενεργεω and "through love," "the moral dynamic" (Burton) of Paul's conception of freedom from law.

7 Who did hinder you? ( τις υμας ενεκοψεν?). First aorist active indicative of ενκοπτω, to cut in on one, for all the world like our use of one cutting in on us at the telephone. For this late verb see on Act 24:4; 1Th 2:18. Note the singular τις. There was some ringleader in the business. Some one "cut in" on the Galatians as they were running the Christian race and tried to trip them or to turn them.

8 This persuasion

( η πεισμονη). "The art of persuasion," the effort of the Judaizers to persuade you. Only here and in ecclesiastical writers.

9 This proverb Paul has in 1Co 5:6. It is merely the pervasive power of leaven that is involved in the proverb as in Mat 13:33, not the use of leaven as a symbol of evil.

10 Whosoever he be

( οστις εαν η). Indefinite relative clause with εαν and subjunctive. It seems unlikely that Paul knew precisely who the leader was. In Gal 1:6 he uses the plural of the same verb ταρασσω and see also αναστατουντες in verse Gal 5:12.

11 Why am I still persecuted?

( τ ετ διωκομαι?). Some of the Judaizers even circulated the slander that Paul preached circumcision in order to ruin his influence.

12 I would

( οφελον). Would that, used as conjunction in wishes. See on 1Co 4:2; 2Co 11:1. Here a wish about the future with future indicative.They which unsettle you

( ο αναστατουντες υμας). Late verb from αναστατος, driven from one's abode, and in papyri in this sense as well as in sense of upsetting or disturbing one's mind (boy's letter) as here. In Act 17:6; Act 21:38 we have it in sense of making a commotion.Cut themselves off

( αποκοψοντα). Future middle of αποκοπτω, old word to cut off as in Act 27:32, here to mutilate.

13 Ye were called for freedom

( επ' ελευθερια εκληθητε). The same point as in Gal 5:1 made plainer by the use of επ' (on the basis of, for the purpose of). See 1Th 4:7 for this use of επ.Only use not

( μονον μη). No word for "use" in the Greek. Probably supply τρεπετε or στρεφετε, "turn not your liberty into an occasion for the flesh" ( εις αφορμην τη σαρκ), as a spring board for license. On αφορμη, see on 2Co 5:12. Liberty so easily turns to license.

14 Even in this

( εν τω). Just the article with εν, "in the," but it points at the quotation from Lev 19:18. Jews (Luk 10:29) confined "neighbour" ( πλησιον) to Jews. Paul uses here a striking paradox by urging obedience to the law against which he has been arguing, but this is the moral law as proof of the new love and life. See also Rom 13:8, precisely as Jesus did (Mat 22:40).

15 If ye bite and devour one another

( ε αλληλους δακνετε κα κατεσθιετε). Condition of first class assumed as true. Two common and old verbs often used together of wild animals, or like cats and dogs.That ye be not consumed one of another

( μη υπ' αλληλων αναλωθητε). Negative final clause with first aorist passive subjunctive of αναλισκω, old word to consume or spend. In N.T. only here and Luk 9:54. There is a famous story of two snakes that grabbed each other by the tail and each swallowed the other.

16 Ye shall not fulfil

( ου μη τελεσητε). Rather, "Ye will not fulfil." Strong double negative with aorist active subjunctive.The lust of the flesh

( επιθυμιαν σαρκος). Bad sense here as usual in Paul, but not so in 1Th 2:17; Phi 1:23. The word is just craving or longing (from επι, θυμος, yearning after).

17 Lusteth against

( επιθυμε κατα). Like a tug of war. This use of σαρξ as opposed to the Spirit (Holy Spirit) personifies σαρξ. Lightfoot argues that επιθυμε cannot be used with the Spirit and so some other verb must be supplied for it. But that is wholly needless, for the verb, like επιθυμια, does not mean evil desire, but simply to long for. Christ and Satan long for the possession of the city of Man Soul as Bunyan shows.Are contrary the one to the other

( αλληλοις αντικειτα). Are lined up in conflict, face to face ( αντι-), a spiritual duel (cf. Christ's temptations), with dative case of personal interest ( αλληλοις).That ye may not do

( ινα μη ποιητε). "That ye may not keep on doing" (present active subjunctive of ποιεω).That ye would

( α εαν θελητε). "Whatever ye wish" (indefinite relative with εαν and present subjunctive).

18 Under the law

( υπο νομον). Instead of "under the flesh" as one might expect. See Gal 3:2-6 for contrast between law and spirit. The flesh made the law weak (Rom 8:3; Heb 9:10; Heb 9:13). They are one and the same in result. See same idea in Rom 8:14. Note present tense of αγεσθε (if you are continually led by the Spirit). See verse Gal 5:23.

19 Manifest

( φανερα). Opposed to "hidden" ( κρυπτα). Ancient writers were fond of lists of vices and virtues. Cf. Stalker's sermons on The Seven Cardinal Virtues and The Seven Deadly Sins. There are more than seven in this deadly list in verses Gal 5:19-21. He makes the two lists in explanation of the conflict in verse Gal 5:17 to emphasize the command in verses Gal 5:13. There are four groups in Paul's list of manifest vices: (I) Sensual sins like fornication ( πορνεια, prostitution, harlotry), uncleanness ( ακαθαρσια, moral impurity), lasciviousness ( ασελγεια, wantonness), sexual vice of all kinds prevailed in heathenism. (2) Idolatry ( ειδωλατρεια, worship of idols) and witchcraft ( φαρμακεια from φαρμακον, a drug, the ministering of drugs), but the sorcerers monopolized the word for a while in their magical arts and used it in connection with idolatry. In N.T. only here and Rev 18:23. See Act 19:19 περιεργα, curious arts. (3) Personal relations expressed by eight words, all old words, sins of the spirit, like enmities ( εξθρα, personal animosities), strife ( ερις, rivalry, discord), jealousies ( ζηλος or ζηλο, MSS. vary, our very word), wraths ( θυμο, stirring emotions, then explosions), factions ( εριθεια, from εριθος, day labourer for hire, worker in wool, party spirit), divisions ( διχοστασια, splits in two, διχα and στασις), heresies ( αιρεσεις, the very word, but really choosings from αιρεομα, preferences), envyings ( φθονο, feelings of ill-will). Surely a lively list. (4)Drunkenness

( μεθα, old word and plural, drunken excesses, in N.T. only here and Luk 21:34; Rom 13:13), revellings ( κωμο, old word also for drinking parties like those in honour of Bacchus, in N.T. only here and Rom 13:13; 1Pe 4:3).And such like

( κα τα ομοια τουτοις). And the things like these (associative instrumental τουτοις after ομοια, like). It is not meant to be exhaustive, but it is representative.

21 Forewarn

( προλεγω)--did forewarn

( προειπον). Paul repeats his warning given while with them. He did his duty then. Gentile churches were peculiarly subject to these sins. But who is not in danger from them?Practise

( πρασσοντες). Πρασσω is the verb for habitual practice (our very word, in fact), not ποιεω for occasional doing. Thehabit

of these sins is proof that one is not in the Kingdom of God and will not inherit it.

22 The fruit of the Spirit

( ο καρπος του πνευματος). Paul changes the figure fromworks

( εργα) in verse Gal 5:19 to fruit as the normal out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit that Paul pictures here with nine luscious fruits on it:Love

( αγαπη). Late, almost Biblical word. First as in Gal 5:1, which see for discussion as superior to φιλια and ερως.Joy

( χαρα). Old word. See on 1Th 1:6.Peace

( ειρηνη). See on 1Th 1:1.Long-suffering

( μακροθυμια). See on 2Co 6:6.Kindness

( χρηστοτης). See on 2Co 6:6.Goodness

( αγαθωσυνη). See on 2Th 1:11.Faithfulness

( πιστις). Same word as "faith." See on Mat 23:33; 1Co 13:7; 1Co 13:13.Meekness

( πραυτης). See on 1Co 4:21; 2Co 10:1.Temperance

( εγκρατεια). See on Act 24:25. Old word from εγκρατης, one holding control or holding in. In N.T. only in these passages and 2Pe 1:6. Paul has a better list than the four cardinal virtues of the Stoics (temperance, prudence, fortitude, justice), though they are included with better notes struck. Temperance is alike, but kindness is better than justice, long-suffering than fortitude, love than prudence.

24 Crucified the flesh

( την σαρκα εσταυρωσαν). Definite event, first aorist active indicative of σταυροω as in Gal 2:19 (mystical union with Christ). Paul uses σαρξ here in the same sense as in verses Gal 5:16; Gal 5:17; Gal 5:19, "the force in men that makes for evil" (Burton).With

( συν). "Together with," emphasizing "the completeness of the extermination of this evil force" and the guarantee of victory over one's passions and dispositions toward evil.

25 By the Spirit let us also walk

( πνευματ κα στοιχωμεν). Present subjunctive (volitive) of στοιχεω, "Let us also go on walking by the Spirit." Let us make our steps by the help and guidance of the Spirit.

26 Let us not be

( μη γινωμεθα). Present middle subjunctive (volitive), "Let us cease becoming vainglorious" ( κενοδοξο), late word only here in N.T. ( κενοσ, δοξα). Once in Epictetus in same sense.Provoking one another

( αλληλους προκαλουμενο). Old word προκαλεω, to call forth, to challenge to combat. Only here in N.T. and in bad sense. The word for "provoke" in Heb 10:24 is παροξυσμον (our "paroxysm").Envying

( φθονουντες). Old verb from φθονος. Only here in N.T.

6

1 If a man be overtaken

( εαν κα προλημφθη ανθρωπος). Condition of third class, first aorist passive subjunctive of προλαμβανω, old verb to take beforehand, to surprise, to detect.Trespass

( παραπτωματ). Literally, a falling aside, a slip or lapse in the papyri rather than a wilful sin. In Polybius and Diodorus. Koine word.Ye which are spiritual

( ο πνευματικο). See on 1Co 3:1. The spiritually led (Gal 5:18), the spiritual experts in mending souls.Restore

( καταρτιζετε). Present active imperative of καταρτιζω, the very word used in Mat 4:21 of mending nets, old word to make αρτιος, fit, to equip thoroughly.Looking to thyself

( σκοπων σεαυτον). Keeping an eye on as in 2Co 4:18 like a runner on the goal.Lest thou also be tempted

( μη κα συ πειρασθηις). Negative purpose with first aorist passive subjunctive. Spiritual experts (preachers in particular) need this caution. Satan loves a shining mark.

2 Bear ye one another's burdens

( αλληλων τα βαρη βασταζετε). Keep on bearing (present active imperative of βασταζω, old word, used of Jesus bearing his Cross in Joh 19:17. Βαρος means weight as in Mat 20:12; 2Co 4:17. It is when one's load ( φορτιον, verse Gal 6:5) is about to press one down. Then give help in carrying it.Fulfil

( αναπληρωσατε). First aorist active imperative of αναπληροω, to fill up, old word, and see on Mat 23:32; 1Th 2:16; 1Co 14:16. Some MSS. have future indicative ( αναπληρωσετε).

3 Something when he is nothing

( τ μηδεν ων). Thinks he is a big number being nothing at all (neuter singular pronouns). He is really zero.He deceiveth himself

( φρεναπατα εαυτον). Late compound word ( φρην, mind, απαταω, lead astray), leads his own mind astray. Here for first time. Afterwards in Galen, ecclesiastical and Byzantine writers. He deceives no one else.

5 Each shall bear his own burden

( το ιδιον φορτιον βαστασε). Φορτιον is old word for ship's cargo (Act 27:10). Christ calls his φορτιον light, though he terms those of the Pharisees heavy (Mat 23:4), meant for other people. The terms are thus not always kept distinct, though Paul does make a distinction here from the βαρη in verse Gal 6:2.

6 That is taught

( ο κατηχουμενος). For this late and rare verb κατηχεω, see on Luk 1:4; Act 18:25; 1Co 14:19. It occurs in the papyri for legal instruction. Here the present passive participle retains the accusative of the thing. The active ( τω κατηχουντ) joined with the passive is interesting as showing how early we find paid teachers in the churches. Those who receive instruction are called on to "contribute" (better than "communicate" for κοινωνειτω) for the time of the teacher (Burton). There was a teaching class thus early (1Th 5:12; 1Co 12:28; Eph 4:11; 1Th 5:17).

7 Be not deceived

( μη πλανασθε). Present passive imperative with μη, "stop being led astray" ( πλαναω, common verb to wander, to lead astray as in Mat 24:4).God is not mocked

( ου μυκτηριζετα). This rare verb (common in LXX) occurs in Lysias. It comes from μυκτηρ (nose) and means to turn the nose up at one. That is done towards God, but never without punishment, Paul means to say. In particular, he means "an evasion of his laws which men think to accomplish, but, in fact, cannot" (Burton).Whatsoever a man soweth

( ο εαν σπειρη ανθρωπος). Indefinite relative clause with εαν and the active subjunctive (either aorist or present, form same here). One of the most frequent of ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2Co 9:6. Same point in Mat 7:16; Mar 4:26.That

( τουτο). That very thing, not something different.Reap

( θερισε). See on Mat 6:26 for this old verb.

8 Corruption

( φθοραν). For this old word from φθειρω, see on 1Co 15:42. The precise meaning turns on the context, here plainly the physical and moral decay or rottenness that follows sins of the flesh as all men know. Nature writes in one's body the penalty of sin as every doctor knows.Eternal life

( ζωην αιωνιον). See on Mat 25:46 for this interesting phrase so common in the Johannine writings. Plato used αιωνιος for perpetual. See also 2Th 1:9. It comes as nearly meaning "eternal" as the Greek can express that idea.

9 Let us not be weary in well-doing

( το καλον ποιουντες μη ενκακωμεν). Volitive present active subjunctive of ενκακεω on which see Luk 18:1; 2Th 3:13; 2Co 4:1; 2Co 4:16 ( εν, κακος, evil). Literally, "Let us not keep on giving in to evil while doing the good." It is curious how prone we are to give in and to give out in doing the good which somehow becomes prosy or insipid to us.In due season

( καιρω ιδιω). Locative case, "at its proper season" (harvest time). Cf. 1Ti 2:6; 1Ti 6:15 (plural).If we faint not

( μη εκλυομενο). Present passive participle (conditional) with μη. Cf. εκλυω, old verb to loosen out. Literally, "not loosened out," relaxed, exhausted as a result of giving in to evil ( ενκακωμεν).

10 As we have opportunity

( ως καιρον εχωμεν). Indefinite comparative clause (present subjunctive without αν). "As we have occasion at any time."Let us work that which is good

( εργαζωμεθα το αγαθον). Volitive present middle subjunctive of εργαζομα, "Let us keep on working the good deed."Of the household of faith

( τους οικειους της πιστεως). For the obvious reason that they belong to the same family with necessary responsibility.

11 With how large letters

( πηλικοις γραμμασιν). Paul now takes the pen from the amanuensis (cf. Rom 16:22) and writes the rest of the Epistle (verses Gal 6:11-18) himself instead of the mere farewell greeting (2Th 3:17; 1Co 16:21; Col 4:18). But what does he mean by "with how large letters"? Certainly not "how large a letter." It has been suggested that he employed large letters because of defective eyesight or because he could only write ill-formed letters because of his poor handwriting (like the print letters of children) or because he wished to call particular attention to this closing paragraph by placarding it in big letters (Ramsay). This latter is the most likely reason. Deissmann, (St. Paul, p. 51) argues that artisans write clumsy letters, yes, and scholars also. Milligan (Documents, p. 24; Vocabulary, etc.) suggests the contrast seen in papyri often between the neat hand of the scribe and the big sprawling hand of the signature.I have written

( εγραψα). Epistolary aorist.With mine own hand

( τη εμη χειρ). Instrumental case as in 1Co 16:21.

12 To make a fair show

( ευπροσωπησα). First aorist active infinitive of ευπροσωπεω, late verb from ευπροσωπος, fair of face ( ευ, προσωπον). Here only in N.T., but one example in papyri (Tebt. I. 19 12 B.C. 114) which shows what may happen to any of our N.T. words not yet found elsewhere. It is in Chrysostom and later writers.They compel

( αναγκαζουσιν). Conative present active indicative, "they try to compel."For the cross of Christ

( τω σταυρω του Χριστου). Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2Co 2:13. "For professing the cross of Christ" (Lightfoot).

13 They who receive circumcision

( ο περιτεμνομενο). Present causative middle of περιτεμνω, those who are having themselves circumcised. Some MSS. read ο περιτετμημενο), "they who have been circumcised" (perfect passive participle). Probably the present ( περιτεμνομενο) is correct as the harder reading.

14 Far be it from me

( εμο μη γενοιτο). Second aorist middle optative of γινομα in a negative ( μη) wish about the future with dative case: "May it not happen to me." See Gal 2:17. The infinitive καυχασθα (to glory) is the subject of γενοιτο as is common in the LXX, though not elsewhere in the N.T.Hath been crucified unto me

( εμο εσταυρωτα). Perfect passive indicative of σταυροω, stands crucified, with the ethical dative again ( εμο). This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Gal 2:19; Gal 3:13; Gal 4:4; 1Co 1:23; Rom 1:16; Rom 3:21; Rom 4:25; Rom 5:18.World

( κοσμος) has no article, but is definite as in 2Co 5:19. Paul's old world of Jewish descent and environment is dead to him (Phi 3:3).

15 A new creature

( καινη κτισις). For this phrase see on 2Co 5:17.

16 By this rule

( τω κανον τουτω). For κανων, see on 2Co 10:13; 2Co 10:15.

17 From henceforth

( του λοιπου). Usually το λοιπον, the accusative of general reference, "as for the rest" (Phi 3:1; Phi 4:8). The genitive case (as here and Eph 6:10) means "in respect of the remaining time."The marks of Jesus

( τα στιγματα του Ιησου). Old word from στιζω, to prick, to stick, to sting. Slaves had the names or stamp of their owners on their bodies. It was sometimes done for soldiers also. There were devotees also who stamped upon their bodies the names of the gods whom they worshipped. Today in a round-up cattle are given the owner's mark. Paul gloried in being the slave of Jesus Christ. This is probably the image in Paul's mind since he bore in his body brandmarks of suffering for Christ received in many places (2Co 6:4-6; 2Co 11:23), probably actual scars from the scourgings (thirty-nine lashes at a time). If for no other reason, listen to me by reason of these scars for Christ and "let no one keep on furnishing trouble to me."

18 The farewell salutation is much briefer than that in 2Co 13:13, but identical with that in Phm 1:25. He calls them "brethren" ( αδελφο) in spite of the sharp things spoken to them.