Foolish [α ν ο η τ ο ι]. See on Luke 24:25. In N. T. and LXX always in an active sense. See Luke 24:25; Romans 1:14; 1 Timothy 6:9; Titus 3:3. Nouv is used by Paul mainly with an ethical reference, as the faculty of moral judgment. See on Romans 7:23. 'Anohtov therefore indicates a folly which is th... [ Continue Reading ]
This only. I will convince you of your error by this one point. Do you owe the gifts of the Spirit to the works of the law, or to the message of faith ? Received ye, etc. The answer lies in the question. You cannot deny that you received the gifts of the Spirit by the message of faith. The hearing... [ Continue Reading ]
So foolish. Explained by what follows. Has your folly reached such a pitch as to reverse the true order of things? Comp. 1 Corinthians 14:46. Having begun. [ε ν α ρ ξ α μ ε ν ο ι]. P o. Comp. Philippians 1:6; 2 Corinthians 8:6. Having commenced your Christian life. The verb is common in Class. in th... [ Continue Reading ]
Have ye suffered [ε π α θ ε τ ε]. Or, did ye suffer. The exact sense is doubtful. By some it is held that the reference is to sufferings endured by the Galatian Christians either through heathen persecutions or Judaising emissaries. There is, however, no record in this Epistle or elsewhere of the Ga... [ Continue Reading ]
Therefore [ο υ ν]. Resumes the thought of verse 2 (Leviticus 3:4 being, practically, parenthetical), in order to adduce the example of Abraham as a proof of justification by faith. The thought of verse 2 is further emphasized. The gift of the Spirit, and the bestowment of miraculous powers, is a pur... [ Continue Reading ]
Even as [κ α θ ω ς]. The answer to the question of verse 5 is so obvious that it is not given. Paul proceeds at once to the illustration - the argument for the righteousness of faith furnished in the justification of Abraham. The spiritual gifts come through the message of faith, even as Abraham bel... [ Continue Reading ]
Know ye [γ ι ν ω σ κ ε τ ε]. Imperative. It may also be rendered as indicative, ye know, but the imperative is livelier, and the statement in the verse is one of the points which the writer is trying to prove. They which are of faith [ο ι ε κ π ι σ τ ε ω ς]. Ek pistewv from or out of faith, is found... [ Continue Reading ]
The scripture [η γ ρ α φ η]. See on 1 Timothy 5:18. The particular passage cited below. See on Mark 12:10; 2 John 1:5 :47 footnote. Foreseeing [π ρ ο ι δ ο υ σ α]. The passage of Scripture is personified. Comp. hath concluded, verse 22. The Jews had a formula of reference, "What did the Scripture se... [ Continue Reading ]
With [σ υ ν]. Not = like or as, but in fellowship with. Believers are regarded as homogeneous with Abraham, and as thus sharing the blessing which began in him. Faithful [π ι σ τ ω]. Or believing, as Acts 16:1; 2 Corinthians 11:15; 1 Timothy 5:16. Those who are of the faith are one in blessing with... [ Continue Reading ]
Under the curse (uJpo kataran). Better, under curse. There is no article. The phrase is general = accursed. Comp. uJf' aJmartian under sin, Romans 3:9. The specific character of the curse is not stated. It is not merely the wrath of God as it issues in final destruction (Meyer); but it represents a... [ Continue Reading ]
But [δ ε]. Better, now. The de continues the argument, adding the scripture testimony. By the law [ε ν ν ο μ ω]. Rather, in the sphere of the law; thus corresponding with continueth in, verse 10. The just shall live by faith [ο δ ι κ α ι ο ς ε κ π ι σ τ ε ω ς ζ η σ ε τ α ι]. Better, the righteous.... [ Continue Reading ]
Hath redeemed [ε ξ η γ ο ρ α σ ε ν]. P o. Better redeemed. Comp. Galatians 4:5; Ephesians 5:16; Colossians 4:5. In LXX once, Daniel 2:8. See on Colossians 4:5. Us Referring specially to Jews. Being made a curse [γ ε ν ο μ ε ν ο ς κ α τ α ρ α]. Better, having become. See on chapter Galatians 2:20.... [ Continue Reading ]
That [ι ν α] Marking the purpose of Christ in redeeming from the curse of the law. That we might receive, etc. The second ina is parallel with the first. The deliverance from the curse results not only in extending to the Gentiles the blessing promised to Abraham, but in the impartation of the Spiri... [ Continue Reading ]
After the manner of men [κ α τ α α ν θ ρ ω π ο ν]. According to human analogy; reasoning as men would reason in ordinary affairs. The phrase is peculiar to Paul. See Romans 3:5; 1 Corinthians 3:3; 1 Corinthians 9:8; 1 Corinthians 14:32; Galatians 1:11. Comp. ajnqrwpinov as a man, Romans 6:19. Though... [ Continue Reading ]
The course of thought is as follows. The main point is that the promises to Abraham continue to hold for Christian believers (verse 17). It might be objected that the law made these promises void. After stating that a human covenant is not invalidated or added to by any one, he would argue from this... [ Continue Reading ]
And this I say [τ ο υ τ ο δ ε λ ε γ ω]. Now I mean this. Not strictly the conclusion from vv. 15, 16, since Paul does not use this phrase in drawing a conclusion (comp. 1 Corinthians 1:12, and touto de fhmi, 1 Corinthians 7:29; 1 Corinthians 14:50). It is rather the application, for which the way wa... [ Continue Reading ]
In the analogy of verse 15 there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaisers insisted on addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise depende... [ Continue Reading ]
Wherefore then serveth the law ? [τ ι ο υ ν ο ν ο μ ο ς]. Lit. what then is the law, or, why then the law ? What is its meaning and object? A natural question of an objector, since, according to Paul's reasoning, salvation is of promise and not of law. It was added [π ρ ο σ ε τ ε θ η]. Comp. pareis... [ Continue Reading ]
Now a mediator is not a mediator of one [ο δ ε μ ε σ ι τ η ς ε ν ο ς ο υ κ ε σ τ ι ν]. Observe, 1. De is explanatory, not antithetic. The verse illustrates the conception of mediator. 2. The article, the mediator, has a generic force : the mediator according to the general and proper conception of... [ Continue Reading ]
Against the promises [κ α τ α τ ω ν ε π α γ γ ε λ ι ω ν]. Does it follow from the difference between the law and the promises that they are in antagonism? Paul supposes this objection on the part of a Jewish Christian. God forbid [μ η γ ε ν ο ι τ ο]. See on Romans 3:4. This could only be true in ca... [ Continue Reading ]
But it is not true that the law gives life, for the law, according to scripture, condemned all alike. The scripture [η γ ρ α φ η]. Scripture is personified. See on verse 8. Hath concluded [σ υ ν ε κ λ ε ι σ ε ν]. Better, hath shut up, as a jailer. Only in Paul, with the exception of Luke 5:6. Freque... [ Continue Reading ]
But the office of the law as a jailer was designed to be only temporary, until the time when faith should come. It was to hold in custody those who were subjected to sin, so that they should not escape the consciousness of their sins and of their liability to punishment. Faith [τ η ν π ι σ τ ι ν]. T... [ Continue Reading ]
Wherefore [ω σ τ ε]. Better, so that. Theological consequence of the previous statements. Our schoolmaster [π α ι δ α γ ω γ ο ς η μ ω ν]. Our. Paul speaks as a Jew of Jews especially. Schoolmaster [π α ι δ α γ ω γ ο ς π] is an error. The word means an overseer or guardian. See on 1 Corinthians 9:15... [ Continue Reading ]