Bible Commentaries

Who did bewitch you? (τις υμας εβασκανεν — tis humas ebaskaneṅ). Somebody “fascinated” you. Some aggressive Judaizer (Galatians 5:7), some one man (or woman). First aorist active indicative of βασκαινω — baskainō old word kin to πασκω — phaskō (βασκω — baskō), 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 (Deuteronomy 28:54) and persistent. The papyri give several examples of the adjective αβασκαντα — abaskanta the adverb αβασκαντως — abaskantōs (unharmed by the evil eye), the substantive βασκανια — baskania (witchcraft).

Before whose eyes Jesus Christ was openly set forth crucified (οις κατ οπταλμους Ιησους Χριστος προεγραπη εσταυρωμενος — hois kat' ophthalmous Iēsous Christos proegraphē estaurōmenos). Literally, “to whom before your very eyes Jesus Christ was portrayed as crucified.” Second aorist passive indicative of προγραπω — prographō 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. Γραπω — Graphō was sometimes used in the sense of painting, but no example of προγραπω — prographō 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 — Estaurōmenos is perfect passive participle of σταυροω — stauroō the common verb to crucify (from σταυρος — stauros stake, cross), to put on the cross (Matthew 20:19), same form as in 1 Corinthians 2:2.

This only (τουτο μονον — touto monon). 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.

Are ye now perfected in the flesh? (νυν σαρκι επιτελειστε — nun sarki epiteleisthė). Rather middle voice as in 1 Peter 5:9, finishing of yourselves. There is a double contrast, between εναρχαμενοι — enarxamenoi (having begun) and επιτελειστε — epiteleisthe (finishing) as in 2 Corinthians 8:6; Philemon 1:6, and also between “Spirit” (πνευματι — pneumati) and flesh (σαρκι — sarki). There is keen irony in this thrust.

Did ye suffer? (επατετε — epathetė). Second aorist active indicative of πασχω — paschō to experience good or ill. But alone, as here, it often means to suffer ill (τοσαυτα — tosauta so many things). In North Galatia we have no record of persecutions, but we do have records for South Galatia (Acts 14:2, Acts 14:5, Acts 14:19, Acts 14:22).

If it be indeed in vain (ει γε και εικηι — ei ge kai eikēi). On εικηι — eikēi see note on 1 Corinthians 15:2; note on Galatians 4:11. Paul clings to hope about them with alternative fears.

Supplieth (επιχορηγων — epichorēgōn). It is God. See note on 2 Corinthians 9:10 for this present active participle. Cf. Philemon 1:19; 2 Peter 1:5.

Worketh miracles (energōn dunameis). On the word ενεργων δυναμεις — energeō see note on 1 Thessalonians 2:13; note on 1 Corinthians 12:6. It is a great word for God‘s activities (Philemon 2:13). “In you” (Lightfoot) is preferable to “among you” for ενεργεω — en humin (1 Corinthians 13:10; Matthew 14:2). The principal verb for “doeth he it” (εν υμιν — poiei) is not expressed. Paul repeats the contrast in Galatians 3:2 about “works of the law” and “the hearing of faith.”

It was reckoned unto him for righteousness (ελογιστη εις δικαιοσυνην — elogisthē eis dikaiosunēn). First aorist passive indicative of λογιζομαι — logizomai See note on 1 Corinthians 13:5 for this old word. He quotes Genesis 15:6 and uses it at length in Romans 4:3. to prove that the faith of Abraham was reckoned “for” (eis good Koiné{[28928]}š idiom though more common in lxx because of the Hebrew) righteousness before he was circumcised. James (James 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.

The same are sons of Abraham (ουτοι υιοι εισιν Αβρααμ — houtoi huioi eisin Abraham). “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” (οι εκ πιστεως — hoi ek pisteōs), a common idiom with Paul for this idea (Galatians 3:9; Romans 3:26; Romans 4:16; Romans 14:23), those whose spiritual sonship springs out of (εκ — ek) faith, not out of blood. John the Baptist denounced the Pharisees and Sadducees as vipers though descendants of Abraham (Matthew 3:7; Luke 3:7) and Jesus termed the Pharisees children of the devil and not spiritual children of Abraham (not children of God) in John 8:37-44.

Foreseeing (προιδουσα — proidousa). Second aorist active participle of προοραω — prooraō The Scripture is here personified. Alone in this sense of “sight,” but common with λεγει — legei or ειπεν — eipen (says, said) and really in Galatians 3:22 “hath shut up” (συνεκλεισεν — sunekleisen).

Would justify (δικαιοι — dikaioi). Present active indicative, “does justify.”

Preached the gospel beforehand (προευηγγελισατο — proeuēggelisato). First aorist middle indicative of προευαγγελιζομαι — proeuaggelizomai with augment on α — a though both προ — pro and ευ — eu 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 Genesis 12:3; Genesis 18:18, putting παντα τα ετνη — panta ta ethnē (all the nations) in Genesis 18:18 for πασαι αι πυλαι — pāsai hai phulai (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 — eneulogeō (future passive here) occurs in the lxx and here only in N.T. (not Acts 3:25 in correct text).

In thee (εν σοι — en soi). “As their spiritual progenitor” (Lightfoot).

With (συν — sun). Along with, in fellowship with.

The faithful (τωι πιστωι — tōi pistōi). Rather, “the believing” (cf. Galatians 3:6).

Under a curse (υπο καταραν — hupo kataran). Picture of the curse hanging over them like a Damocles‘ blade. Cf. Romans 3:9 “under sin” (υπ αμαρτιαν — huph' hamartian). The word for “curse” (καταρα — katara) is an old one (κατα — kata down, αρα — ara imprecation), often in lxx, in N.T. only here and Galatians 3:13; James 3:10; 2 Peter 2:14. Paul quotes Deuteronomy 27:26, the close of the curses on Mt. Ebal. He makes a slight explanatory modification of the lxx changing λογοις — logois to γεγραμμενοις εν τωι βιβλιωι — gegrammenois en tōi bibliōi The idea is made clearer by the participle (γεγραμμενοις — gegrammenois) and βιβλιωι — bibliōi (book). The curse becomes effective only when the law is violated.

Cursed (επικαταρατος — epikataratos). Verbal adjective from επικαταραομαι — epikataraomai to imprecate curses, late word, common in lxx. In N.T. only here and Galatians 3:13, but in inscriptions also (Deissmann, Light from the Ancient East, p. 96). The emphasis is on “continueth” (εμμενει — emmenei) and “all” (πασιν — pāsin).

In the sight of God (παρα τωι τεωι — para tōi theōi). By the side of (παρα — para) 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.

The law is not of faith (ο νομος ουκ εστιν εκ πιστεως — ho nomos ouk estin ek pisteōs). Law demands complete obedience and rests not on mercy, faith, grace.

Redeemed us (ημας εχηγορασεν — hēmas exēgorasen). First aorist active of the compound verb εχαγοραζω — exagorazō (Polybius, Plutarch, Diodorus), to buy from, to buy back, to ransom. The simple verb αγοραζω — agorazō (1 Corinthians 6:20; 1 Corinthians 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 Galatians 4:5; Colossians 4:5; Ephesians 5:16. Christ purchased us from the curse of the law (εκ της καταρας του νομου — ek tēs kataras tou nomou). “Out from (εκ — ek repeated) under (υπο — hupo in Galatians 3:10) the curse of the law.”

Having become a curse for us (γενομενος υπερ ημων καταρα — genomenos huper hēmōn katara). Here the graphic picture is completed. We were under (υπο — hupo) a curse, Christ became a curse over (υπερ — huper) us and so between us and the overhanging curse which fell on him instead of on us. Thus he bought us out (εκ — ek) and we are free from the curse which he took on himself. This use of υπερ — huper for substitution is common in the papyri and in ancient Greek as in the N.T. (John 11:50; 2 Corinthians 5:14.).

That hangeth on a tree (ο κρεμαμενος επι χυλου — ho kremamenos epi xulou). Quotation from Deuteronomy 21:23 with the omission of υπο τεου — hupo theou (by God). Since Christ was not cursed by God. The allusion was to exposure of dead bodies on stakes or crosses (Joshua 10:26). Χυλον — Xulon means wood, not usually tree, though so in Luke 23:31 and in later Greek. It was used of gallows, crosses, etc. See note on Acts 5:30; note on Acts 10:39; and note on 1 Peter 2:24. On the present middle participle from the old verb κρεμαννυμι — kremannumi to hang, see Matthew 18:6; Acts 5:30.

That upon the Gentiles (ινα εις τα ετνη — hina eis ta ethnē). Final clause (ινα — hina and γενηται — genētai aorist middle subjunctive).

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

After the manner of men (κατα αντρωπον — kata anthrōpon). 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 αντρωπου κεκυρωμενην διατηκην — homōs anthrōpou kekurōmenēn diathēkēn). Literally, “Yet a man‘s covenant ratified.” On Διατηκη — Diathēkē as both covenant and will see note on Matthew 26:28; note on 1 Corinthians 11:25; note on 2 Corinthians 3:6; notes on Hebrews 9:16. On κυροω — kuroō to ratify, to make valid, see note on 2 Corinthians 2:8. Perfect passive participle here, state of completion, authoritative confirmation.

Maketh it void (ατετει — athetei). See note on Galatians 2:21 for this verb. Both parties can by agreement cancel a contract, but not otherwise.

Addeth thereto (επιδιατασσεται — epidiatassetai). Present middle indicative of the double compound verb επιδιατασσομαι — epidiatassomai a word found nowhere else as yet. But inscriptions use διατασσομαι διαταχισ διαταγη διαταγμα — diatassomaiεπι — diataxisδιαταχεις — diatagēdiatagma with the specialized meaning to “determine by testamentary disposition” (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add (epi) fresh clauses or specifications (diataxeis).

But as of one (αλλ ως επ ενος — all' hōs Ephesians' henos). But as in the case of one.

Which is Christ (ος εστιν Χριστος — hos estin Christos). Masculine relative agreeing with Χριστος — Christos though σπερμα — sperma is neuter. But the promise to Abraham uses σπερμα — sperma as a collective substantive and applies to all believers (both Jews and Gentiles) as Paul has shown in Galatians 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 Genesis 13:15 or Genesis 17:7.

Now this I say (τουτο δε λεγω — touto de legō). Now I mean this. He comes back to his main point and is not carried afield by the special application of σπερμα — sperma to Christ.

Confirmed beforehand by God (προκεκυρωμενην υπο του τεου — prokekurōmenēn hupo tou theou). Perfect passive participle of προκυροω — prokuroō in Byzantine writers and earliest use here. Nowhere else in N.T. The point is in προ — pro and υπο του τεου — hupo tou theou (by God) and in μετα — meta (after) as Burton shows.

Four hundred and thirty years after (μετα τετρακοσια και τριακοντα ετη — meta tetrakosia kai triakonta etē). Literally, “after four hundred and thirty years.” This is the date in Exodus 12:40 for the sojourn in Egypt (cf. Genesis 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. Acts 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 ακυροι — ouk akuroi). Late verb ακυροω — akuroō in N.T. only here and Matthew 15:6; Mark 7:13 (from α — a privative and κυρος — kuros authority). On καταργησαι — katargēsai see 1 Corinthians 1:28; 1 Corinthians 2:6; 1 Corinthians 15:24, 1 Corinthians 15:26.

The inheritance (η κληρονομια — hē klēronomia). Old word from κληρονομος — klēronomos heir (κλερος — kleros lot, νεμομαι — nemomai to distribute). See Matthew 21:38; Acts 7:5. This came to Israel by the promise to Abraham, not by the Mosaic law. So with us, Paul argues.

Hath granted (kecharistai). Perfect middle indicative of charizomai It still holds good after the law came.

What then is the law? (τι ουν ο νομοσ — ti oun ho nomoṡ). 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 προσετετη — tōn parabaseōn charin prosetethē). First aorist passive of προστιτημι — prostithēmi old verb to add to. It is only in apparent contradiction to Galatians 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 — Charin is the adverbial accusative of χαρις — charis which was used as a preposition with the genitive as early as Homer, in favour of, for the sake of. Except in 1 John 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Luke 7:47; 1 John 3:12) or telic (Titus 1:5, Titus 1:11; Judges 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 — Parabasis from παραβαινω — parabainō is in this sense a late word (Plutarch on), originally a slight deviation, then a wilful disregarding of known regulations or prohibitions as in Romans 2:23.

Till the seed should come (αχρις αν ελτηι το σπερμα — achris an elthēi to sperma). Future time with αχρις αν — achris an and aorist subjunctive (usual construction). Christ he means by το σπερμα — to sperma as in Galatians 3:16.

The promise hath been made (επηγγελται — epēggeltai). Probably impersonal perfect passive rather than middle of επαγγελλομαι — epaggellomai as in 2 Maccabees 4:27.

Ordained through angels (διαταγεις δι αγγελων — diatageis di' aggelōn). Second aorist passive participle of διατασσω — diatassō (see note on Matthew 11:1). About angels and the giving of the law see Deuteronomy 33:2 (lxx); Acts 7:38, Acts 7:52; Hebrews 2:2; Josephus (Ant. XV. 5. 3).

By the hand of a mediator (εν χειρι μεσιτου — en cheiri mesitou). Εν χειρι — En cheiri is a manifest Aramaism or Hebraism and only here in the N.T. It is common in the lxx. Μεσιτης — Mesitēs from μεσος — mesos 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 (1 Timothy 2:5; Hebrews 8:6; Hebrews 9:15; Hebrews 12:24).

Is not a mediator of one (ενος ουκ εστιν — henos ouk estin). 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 τεος εις εστιν — ho de theos heis estin). There was no middleman between God and Abraham. He made the promise directly to Abraham. Over 400 interpretations of this verse have been made!

Against the promises (κατα των επαγγελιων — kata tōn epaggeliōn). A pertinent question again. Far from it (μη γενοιτο — mē genoito).

Which could make alive (ο δυναμενος ζωοποιησαι — ho dunamenos zōopoiēsai). First aorist active infinitive of ζωοποιεω — zōopoieō late compound (ζωος — zōos alive, ποιεω — poieō to make) verb for which see note on 1 Corinthians 15:22. Spiritual life, he means, here and hereafter.

Verily (οντως — ontōs). “Really” (cf. Mark 11:32; Luke 24:34). Condition and conclusion (αν ην — an ēn) of second class, determined as unfulfilled. He had already said that Christ died to no purpose in that case (Galatians 2:21).

Hath shut up (συνεκλεισεν — sunekleisen). Did shut together. First aorist active indicative of συνκλειω — sunkleiō old verb to shut together, on all sides, completely as a shoal of fish in a net (Luke 5:6). So Galatians 3:23; Romans 11:32.

Under sin (υπο αμαρτιαν — hupo hamartian). See υπο καταραν — hupo kataran in Galatians 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 — ta panta (the all things), the totality of everything. See Romans 3:10-19; Romans 11:32.

That (ινα — hina). God‘s purpose, personifying scripture again.

Might be given (δοτηι — dothēi). First aorist passive subjunctive of διδωμι — didōmi with ινα — hina f0).

Before faith came (προ του ελτειν την πιστιν — pro tou elthein tēn pistin). “Before the coming (second aorist active infinitive of ερχομαι — erchomai definite event) as to the Faith” (note article, meaning the faith in Galatians 3:22 made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (Galatians 3:22).

We were kept in ward under the law (υπερ νομον επρουρουμετα — huper nomon ephrouroumetha). Imperfect passive of προυρεω — phroureō to guard (from προυρος — phrouros a guard). See note on Acts 9:24; note on 2 Corinthians 11:32. It was a long progressive imprisonment.

Unto the faith which should afterwards be revealed (eis tēn mellousan pistin apokaluphthēnai). “Unto the faith (Galatians 3:22 again) about to be revealed.” Mellō and the first aorist passive infinitive (regular idiom).

Our tutor unto Christ (παιδαγωγος υμων εις Χριστον — paidagōgos humōn eis Christon). See note on 1 Corinthians 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 δικαιωτωμεν — hina ek pisteōs dikaiōthōmen). This is the ultimate purpose of the law as paedagogue.

Now that faith is come (ελτουσης της πιστεως — elthousēs tēs pisteōs). Genitive absolute, “the faith (the time of the faith spoken of in Galatians 3:23) having come.”

Under a tutor (υπο παιδαγωγον — hupo paidagōgon). The pedagogue is dismissed. We are in the school of the Master.

For ye are all sons of God (παντες γαρ υιοι τεου εστε — pantes gar huioi theou este). Both Jews and Gentiles (Galatians 3:14) and in the same way “through faith in Christ Jesus” (δια της πιστεως εν Χριστωι Ιησου — dia tēs pisteōs en Christōi Iēsou). 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” (Galatians 3:7). The Jews are called by Jesus “the sons of the Kingdom” (Matthew 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” (υιοτεσια — huiothesia) into his family (Galatians 3:5; Romans 8:15, Romans 8:23). Those led by the Spirit are sons of God (Romans 8:14).

Were baptized into Christ (εις Χριστον εβαπτιστητε — eis Christon ebaptisthēte). First aorist passive indicative of βαπτιζω — baptizō Better, “were baptized unto Christ” in reference to Christ.

Did put on Christ (Χριστον ενεδυσαστε — Christon enedusasthe). First aorist middle indicative of ενδυω — enduō (νω — ̇nō). 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 (Romans 13:14; Colossians 3:9.; Ephesians 4:22-24; Ephesians 6:11, Ephesians 6:14). In 1 Thessalonians 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 (Romans 6:4-6).

There can be neither (ουκ ενι — ouk eni). Not a shortened form of ενεστι — enesti but the old lengthened form of εν — en with recessive accent. So ουκ ενι — ouk eni 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 — heis). No word for “man” in the Greek, and yet εις — heis is masculine, not neuter εν — hen “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 — en) 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.”

If ye are Christ‘s (ει δε υμεις Χριστου — ei de humeis Christou). 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.