King James Version
Galatians 3
29 verses with commentary
By Faith or by Works of the Law?
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
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KJV Study Commentary
<strong>O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?</strong> Paul's passionate rebuke begins with <em>anoētoi</em> (ἀνόητοι)—'foolish, senseless'—those who have lost their minds. The verb 'bewitched' (<em>ebaskanen</em>, ἐβάσκανεν) evokes the evil eye superstition, suggesting demo...
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III.
(1-5) Whence this strange relapse? It is not as if you were ignorant of better things. The crucified Saviour, the one great object of faith, has been preached before you in a way too plain to be mistaken. It has been written, as it were, in large characters before your eyes. It could only be some kind of evil enchantment or fascination that has prevented you from looking upon it. You have giv...
Read full commentary →Jamieson-Fausset-Brown Bible Commentary
**3-5. they were willing--**rather, supply from 2Co 8:5, the ellipsis thus, "According to their power ... yea, and beyond their power, THEY GAVE."
**of themselves--**not only not being besought, but themselves beseeching us.
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
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KJV Study Commentary
<strong>This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?</strong> Paul reduces his argument to a single devastating question. 'This only' (<em>touto monon</em>, τοῦτο μόνον) strips away all complexity—answer this one thing. The verb 'received' (<em>elabete</em>, ἐλάβετε) is aorist, pointing to their definitive conversion experience when th...
Read full commentary →Ellicott’s Commentary for English Readers
(2) **This only.**—The Apostle considers a single argument enough. He will only place the present conduct of the Galatians in contrast with their past, and ask how they can possibly reconcile the two.
**Received ye the Spirit.**—The reference is to those spiritual gifts, described more fully in 1 Corinthians 12, 14—the gift of prophecy, the gift of tongues, the interpretation of tongues, the disce...
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**3-5. they were willing--**rather, supply from 2Co 8:5, the ellipsis thus, "According to their power ... yea, and beyond their power, THEY GAVE."
**of themselves--**not only not being besought, but themselves beseeching us.
Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
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<strong>Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?</strong> Paul's second use of <em>anoētoi</em> (ἀνόητοι)—'foolish, unintelligent'—stings with disappointment. The perfect participle 'having begun' (<em>enarxamenoi</em>, ἐναρξάμενοι) in the dative case emphasizes the completed initiatory work of the Spirit at conversion. The question drips with irony: hav...
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(3) **Foolish.**—See the Note on Galatians 3:1.
**Having begun in the Spirit.**—Begun your career as Christians in a manner so entirely spiritual—with the spiritual act of faith on your part, and with an answering gift of spiritual graces and powers.
**Made perfect by the flesh.**—Do you wish to finish and complete the career thus auspiciously begun under a system of things entirely different—a sy...
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**6. Insomuch that--**As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.
**as he had begun--**Greek, "previously begun," namely, the collection at Co...
Read full commentary →Have ye suffered so many things in vain? if it be yet in vain. so many: or, so great
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<strong>Have ye suffered so many things in vain? if it be yet in vain.</strong> The Greek verb <em>epathete</em> (ἐπάθετε) is ambiguous—it can mean 'suffered' or simply 'experienced.' If 'suffered,' Paul references persecution the Galatians endured for embracing the gospel (Acts 14:2, 5, 19, 22). If 'experienced,' he means the positive spiritual experiences of verses 2-5—receiving the Spirit, witn...
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(4) **Suffered so many things.**—The Galatians, like other churches, were subjected to much persecution when first they embraced Christianity. The persecutors were probably their own Jewish countrymen, whose jealousy and rage they had braved in the name of the gospel as preached by St. Paul. Now they were abandoning that very gospel for the principles of those by whom they had been persecuted. Con...
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**7. in faith--**(2Co 1:24).
**utterance--**(See on 1Co 1:5). Not as Alford, "doctrine" or "word."
**knowledge--**(1Co 8:1).
**diligence--**in everything that is good.
**your love to us--**literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).
He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
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KJV Study Commentary
<strong>He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?</strong> Paul returns to experiential argument, now focusing on God's ongoing work. The participle 'ministereth' (<em>epichorēgōn</em>, ἐπιχορηγῶν) originally described wealthy patrons generously supplying resources for public events—God as the l...
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(5) The appeal by which the Apostle sought to check the defection of his thoughtless converts was not only an appeal to their past experience, when first they listened to his own preaching, but also to their present experience of facts that they saw actually going on among them. The first great outpouring of the Spirit, both in its miraculous and non-miraculous forms, though checked, had not entir...
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**8. not by commandment--**"not by way of commandment."
**but by occasion of the forwardness of others, and &c.--**rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. Bengel, Ellicott, and others translate, "By means of the fo...
Read full commentary →Even as Abraham believed God, and it was accounted to him for righteousness. accounted: or, imputed
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<strong>Even as Abraham believed God, and it was accounted to him for righteousness.</strong> Paul now shifts from experience to Scripture, quoting Genesis 15:6—the theological hinge of Romans 4 and Galatians 3. 'Believed' (<em>episteusen</em>, ἐπίστευσεν) is aorist, pointing to Abraham's decisive act of faith when God promised him innumerable offspring despite his childlessness. The verb 'account...
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(6-14) These prolific results are due to faith, and not to the Law; just as it was faith which won for Abraham that imputed righteousness. Faith was the cause, blessing the consequence, which extends to all the spiritual descendants of Abraham. The Scripture distinctly foresaw this when it declared that the heathen too (*i.e.,* those who believe from among the heathen) should be blessed in Abraham...
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**9. ye know the grace--**the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Php 2:6, 7) for your sakes.
**became poor--**Yet this is not demanded of you (2Co 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may yo...
Read full commentary →Know ye therefore that they which are of faith, the same are the children of Abraham.
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<strong>Know ye therefore that they which are of faith, the same are the children of Abraham.</strong> The imperative 'know ye' (<em>ginōskete</em>, γινώσκετε) demands recognition of an inescapable conclusion: 'they which are of faith' (<em>hoi ek pisteōs</em>, οἱ ἐκ πίστεως)—literally 'those out of faith,' whose source and origin is faith—these alone are 'sons of Abraham' (<em>huioi Abraam</em>, ...
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(7) The main point of the Apostle’s argument in the present passage is the superiority of faith over the Law. He has, however, also in view the ulterior consequences of that superiority. Unlike the Law, faith is open to all Gentiles as well as Jews. The promise, therefore, being annexed to faith, contained the death-blow of all those exclusive privileges which the Judaising party in Galatia claime...
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**10. advice--**Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous.
**this--**my giving you an advice, not a command.
**who have begun before--**"seeing that ye have begun before...
Read full commentary →And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
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<strong>And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.</strong> Paul personifies Scripture as an active agent that 'foresaw' (<em>proidousa</em>, προϊδοῦσα)—literally 'seeing beforehand.' The participial phrase 'foreseeing that God would justify' reveals that justification by fai...
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(8) The universalism of the promise is accounted for by the fact that it is rested upon faith and not on works—thus showing a distinct prevision of a time when the whole world should be invited to claim a share in it by the exercise of faith.
**The scripture.**—Here, with a more decided personification than usual, the Scripture is said to foresee what God, by whom Scripture is inspired, foresaw.
*...
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**11. perform--**"complete the doing also" (see on 2Co 8:10).
**a readiness to will--**Greek, "the readiness of will"; referring to 2Co 8:10, where the Greek for "to be forward," ought to be translated as here, "to will."
**performance--**"completion" [Alford], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jr 44:25).
So then they which be of faith are blessed with faithful Abraham.
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KJV Study Commentary
<strong>So then they which be of faith are blessed with faithful Abraham.</strong> The conclusion (<em>hōste</em>, ὥστε) follows logically: 'they which be of faith' (<em>hoi ek pisteōs</em>, οἱ ἐκ πίστεως)—literally 'the faith-ones'—are 'blessed with' (<em>syn</em>, σύν, 'together with') faithful Abraham. The word 'blessed' (<em>eulogountai</em>, εὐλογοῦνται) picks up the blessing-promise of verse...
Read full commentary →Ellicott’s Commentary for English Readers
(9) **They which be of faith.**—The same phrase as in Galatians 3:7 above.
**With faithful Abraham**—*i.e.,* in company with Abraham. The same idea is presented in two different forms. Abraham’s spiritual descendants are blessed “*in* him;” they are also blessed “*with* him.” He is the head of a great company, in which they all are included.
Jamieson-Fausset-Brown Bible Commentary
**12. For--**Following up the rule "out of that which ye have" (2Co 8:11), and no more.
**a willing mind--**rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11.
**accepted--**Greek "favorably accepted."
**according to that a man hath--**The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personi...
Read full commentary →For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
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<strong>For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.</strong> Paul now contrasts the blessing of faith (v. 9) with the curse of Law-works. 'As many as are of the works of the law' (<em>hosoi gar ex ergōn nomou</em>, ὅσοι γὰρ ἐξ ἔργων νόμου)—those whose id...
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(10) In this and the following verses the action of the Law is contrasted with that of faith, and the necessity of faith and the system of things to which faith belongs brought out into strong relief. The antithesis is: faith—blessing; law—curse. The “curse” was the penalty which the Law itself imposed upon all who failed to keep it. None really kept it, and therefore none escaped this curse.
**As...
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**13. For--**Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
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<strong>But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.</strong> The conjunction 'but' (<em>de</em>, δέ) contrasts the curse of Law (v. 10) with the impossibility of justification by Law. 'No man' (<em>oudeis</em>, οὐδείς)—absolutely no one—'is justified' (<em>dikaiotai</em>, δικαιοῦται, present tense: is being declared righteous) by L...
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(11, 12) The Law could not bring a blessing. It could not justify. For the condition of justification is faith; and the Law has nothing to do with faith. Its standpoint was entirely different—that of works.
(11) **In the sight of God.**—Standing as a prisoner before His tribunal.
**The just shall live by faith.**—The stress is on the word “faith.” It is *faith* (not law) which gives life. In St. P...
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**14. by an equality--**"by the rule of equality" [Alford]: literally, "Out of equality."
**now at this time--**Greek, "at the present juncture" or season.
**that their abundance also--**The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplie...
Read full commentary →And the law is not of faith: but, The man that doeth them shall live in them.
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<strong>And the law is not of faith: but, The man that doeth them shall live in them.</strong> This verse states the fundamental incompatibility between Law and faith. 'The law is not of faith' (<em>ho nomos ouk estin ek pisteōs</em>, ὁ νόμος οὐκ ἔστιν ἐκ πίστεως)—the Law does not operate on the faith-principle; it operates on a different principle entirely. The quote from Leviticus 18:5—'The man ...
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(12) **The law is not of faith.**—The ruling principle of the Law is not faith, but something else—works.
**The man that doeth them.**—By “them” is meant the “statutes” and “judgments” mentioned immediately before in the verse (Leviticus 18:5) from which the quotation is taken. Just as the stress was upon “faith” in the last verse, so here it falls on the word “doeth:” it is a matter of *works.*
*...
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15. (Ex 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. Howard].
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
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KJV Study Commentary
<strong>Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree.</strong> This is the gospel climax. 'Redeemed' (<em>exēgorasen</em>, ἐξηγόρασεν) is a commercial term: 'bought out of the marketplace'—Christ purchased us from the curse's slave-market. The aorist tense indicates a definitive, completed act. 'The curs...
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(13, 14) The Law brought a curse, but the Christian is delivered from that curse. How? Christ has taken it upon Himself. The Crucifixion brought Him under the curse of the Law. At the same time, it abolished the dominion of the Law, and threw open the Messianic blessedness to Gentiles as well as Jews: in other words, to all who gave in their adhesion to the Messiah *by faith.*
(13) **Christ hath r...
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16-17. Returning to the subject of 2Co 8:6.
**for you--**Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
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KJV Study Commentary
<strong>That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.</strong> This verse states the dual purpose of Christ's redemptive curse-bearing: (1) so that 'the blessing of Abraham' (see verses 8-9) 'might come on the Gentiles' (<em>hina eis ta ethnē hē eulogia tou Abraam genētai</em>, ἵνα εἰς τὰ ἔθνη ἡ εὐλογία ...
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(14) The abolition of the Law, consummated upon the cross, involved the doing away of all the old restrictions which confined the Messianic inheritance to the Jews. Henceforth this inheritance, and the promised outpouring of the Spirit which was to accompany it, was open equally to the Gentiles. The one condition now was faith, and that intimate relation to the Messiah which faith implied.
**The b...
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16-17. Returning to the subject of 2Co 8:6.
**for you--**Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).
The Law and the Promise
Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. covenant: or, testament
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KJV Study Commentary
<strong>Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.</strong> Paul shifts to a human analogy, addressing them as 'brethren' (<em>adelphoi</em>, ἀδελφοί)—a warm term despite his sharp rebukes. 'I speak after the manner of men' (<em>kata anthrōpon legō</em>, κατὰ ἄνθρωπον λέγω)—'I use a human example.' T...
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(15-18) To take an illustration from purely human relations. A covenant once ratified is binding. It cannot be treated as if it did not exist, neither can fresh clauses be added to it. Now the covenant and promise made to Abraham (by the terms in which it was made) could point to no one but the Messiah. That covenant remained unaffected by the Law, which was four hundred and thirty years subsequen...
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**18. the brother, whose praise is in the gospel--**whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Ac 20:6). Not a Macedonian, as appears from 2Co 9:4. Of all Paul's "companions in travel" (2Co 8:19; Ac...
Read full commentary →Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
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KJV Study Commentary
<strong>Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.</strong> Paul's grammatical argument from Genesis focuses on the word 'seed' (<em>sperma</em>, σπέρμα). 'To Abraham and his seed were the promises made'—the covenant promises of Genesis 12:7, 13:15, 17:8, 22:18. Paul notes that Scripture says 'seed' (...
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(16) A parenthetical explanation of the true object of the promise. That promise was shown by its wording to have reference to the Messiah. It did not speak of “seeds,” but of “seed”—not of “descendants,” but of “descendant.” And the Messiah is, *par excellence,* the “descendant” of Abraham.
The object of this parenthesis is to prove a point which the Judaising opponents of the Apostle would not c...
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**19. not that only--**not only praised in all the churches.
**chosen--**by vote: so the Greek.
**of the churches--**therefore these companions of Paul are called "messengers of the churches" (2Co 8:23).
**to travel--**to Jerusalem.
**with this grace--**Greek, "in the case of this grace," or "gift."
**to the glory of the same Lord--**The oldest manuscripts omit "same."
**declaration of...
Read full commentary →And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
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KJV Study Commentary
<strong>And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.</strong> Paul now states the conclusion of his legal analogy. 'This I say' (<em>touto de legō</em>, τοῦτο δὲ λέγω) introduces the decisive point. 'The covenant, that was confirmed before of Go...
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(17) The fulfilment of the promise is thus to be seen in the Messianic dispensation now begun. The Law, which was given four hundred and thirty years *after* the promise, had no power to cancel it.
This verse contains the direct inference from the argument stated in Galatians 3:15. When a document has been sealed, no subsequent addition can affect it. The Law was subsequent to the promise; therefo...
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**20. Avoiding--**taking precautions against this.
**in this abundance--**in the case of this abundance.
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
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KJV Study Commentary
<strong>For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.</strong> Paul contrasts two mutually exclusive systems: Law versus promise. 'The inheritance' (<em>hē klēronomia</em>, ἡ κληρονομία) refers to the promised blessings—righteousness, Spirit, sonship, the land, eternal life. 'If the inheritance be of the law' (<em>ei ek nomou</em>, εἰ ἐκ νόμ...
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(18) The fulfilment of the promise is unaffected by the Law. For it is not dependent upon the Law, or upon the Law and the promise combined (the Law *modifying* the promise), but upon the promise alone. The Law does not come in at all. Law and promise—in other words, contract and free gift—are incompatible ideas. But the land of Canaan was promised to Abraham as a free gift, and as a free gift the...
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21. The Septuagint (Pr 3:4; Ro 12:17). The oldest manuscripts read, "For we provide."
**honest things--**"things honorable."
Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
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KJV Study Commentary
<strong>Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.</strong> Paul anticipates an objection: 'Wherefore then serveth the law?' (<em>ti oun ho nomos</em>, τί οὖν ὁ νόμος)—if the Law cannot justify or inherit, what's its purpose? The answer: 'It was added becaus...
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(19, 20) If such was not the function of the Law—if it had *no* power to modify the promise—what was its true function? It was a sort of measure of police. Its object was to deal with transgressions. It was also a temporary measure, of force only until it should be superseded by the coming of the Messiah. Unlike the promise, too, it was a contract. It was given by a mediator—that is, a person acti...
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22. This second brother, Birks supposes to be Trophimus: for a Macedonian is not meant (2Co 9:4) probably the same as was sent before with Titus (2Co 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.
**oftentimes ... in many things--**Join and translate as in the Greek, "many times in many things."
**upon the great confidence which I have in you-...
Read full commentary →Now a mediator is not a mediator of one, but God is one.
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KJV Study Commentary
<strong>Now a mediator is not a mediator of one, but God is one.</strong> This dense, cryptic verse has sparked much debate. 'A mediator is not a mediator of one' (<em>ho de mesitēs henos ouk estin</em>, ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν)—a mediator (<em>mesitēs</em>, μεσίτης) by definition implies two parties in negotiation or contract. Moses mediated between God and Israel at Sinai—a bilateral covenan...
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(20) The mention of the word “mediator” implies a contract to which there are at least two parties. But where there is a contract there must be also conditions, and if these conditions are not observed the whole falls to the ground. Such was the Law. The Law was not kept, and therefore the blessings annexed to it were forfeited. On the other hand, the promise depends upon God alone. He gave it, an...
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**23. fellow helper concerning you--**Greek, "fellow worker towards you."
**our brethren--**the two mentioned in 2Co 8:18, 22.
**messengers--**rather, as the Greek, "apostles": in the less strict sense (Ac 14:14).
**of the churches--**sent by the churches, as we are by the Lord (Php 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the titl...
Read full commentary →Is the law then against the promises of God? God forbid : for if there had been a law given which could have given life, verily righteousness should have been by the law.
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KJV Study Commentary
<strong>Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.</strong> Paul anticipates another objection: 'Is the law then against the promises of God?' (<em>ho oun nomos kata tōn epangeliōn tou theou</em>, ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ θεοῦ)—if the Law can't justify and is in...
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(21-24) If the Law was thus inferior to the promise, does it therefore follow that it is contrary to it? By no means. The Law could not indeed give life; it could not justify, or place in a state of righteousness. Its real result was rather to place all men in a state of sin. But by so doing it prepared the way for the fulfilment of the promise in all who put faith in Christ. The Law was a close a...
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24. The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
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KJV Study Commentary
<strong>But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.</strong> The conjunction 'but' (<em>alla</em>, ἀλλά) contrasts verse 21's negative (Law can't give life) with verse 22's purpose. 'The scripture hath concluded' (<em>synekleisen hē graphē</em>, συνέκλεισεν ἡ γραφή)—'shut up, imprisoned, confined'—the aorist verb in...
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(22) **The scripture.**—Slightly personified.
**Hath concluded.**—The same peculiar word occurs in Romans 11:32, with a similar sense. It means to “shut up,” “hem in,” “prevent from straying either to the right hand or to the left,” as a shepherd shuts up his flock in the fold.
**All.**—This is put in the neuter gender, but only to give a more complete universality to the statement. What is meant ...
Read full commentary →Children of God Through Faith
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
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<strong>But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.</strong> The phrase 'before faith came' (<em>pro tou elthein tēn pistin</em>, πρὸ τοῦ ἐλθεῖν τὴν πίστιν) refers to the pre-Christian era, before Christ came and faith-righteousness was fully revealed. 'We' (<em>hēmeis</em>, ἡμεῖς) primarily means Jewish believers, though applicabl...
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(23) **Before faith came.**—Before faith awoke into exercise, began to exist, or the preaching of Christ as its object.
**We were kept.**—Better, *we were kept in ward,* so as to bring out more clearly the force of the metaphor which runs through the verse. The Law was a kind of prison-house, in which we were kept shut up. It was a custody from which we were not permitted to escape—a stern guardia...
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CHAPTER 9
2Co 9:1-15. Reasons for His Sending Titus. The Greater Their Bountifulness, the More Shall Be the Return of Blessing to Them, and Thanksgiving to God.
**1. For--**connected with 2Co 8:16: "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already."
**write--**emphatical: It is su...
Read full commentary →Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
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<strong>Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.</strong> The conclusion: 'Wherefore the law was our schoolmaster' (<em>hōste ho nomos paidagōgos hēmōn gegonen</em>, ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν). The word <em>paidagōgos</em> (παιδαγωγός) was a slave who supervised a child's conduct and escorted him to school—not the teacher but t...
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(24) **The law was our schoolmaster.**—Not quite a satisfactory translation; yet it is difficult to suggest a better. The Greek word is that from which is derived the English “pedagogue.” Originally it meant the slave who was placed in charge of a child, and whose duty it was to conduct it to school. The idea is that of moral rather than of intellectual discipline. The care of the “pedagogue” ceas...
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**2. ready a year ago--**to send off the money, owing to the apostle's former exhortation (1Co 16:1, 2).
**your zeal--**Greek, "the zeal from you," that is, on your part; propagated from you to others.
**provoked--**that is, stimulated.
**very many--**Greek, "the greater number," namely, of the Macedonians.
But after that faith is come, we are no longer under a schoolmaster.
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<strong>But after that faith is come, we are no longer under a schoolmaster.</strong> Paul announces the decisive change: 'after that faith is come' (<em>elthousēs de tēs pisteōs</em>, ἐλθούσης δὲ τῆς πίστεως)—the genitive absolute construction emphasizes the arrival of the faith-era as an objective historical reality. The aorist participle 'is come' (<em>elthousēs</em>, ἐλθούσης) points to the de...
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(25-29) But now the Law has been exchanged for the dispensation of faith. Henceforth the old state of pupilage is at an end. We are no longer like children, but adult members of the divine family—*sons* of God. We have entered into this relation by faith in Christ. For to be baptised into Christ is to enter into the closest possible relation to Him. It is to be identified with Him entirely. Nor is...
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**3. have I sent--**we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived.
**the brethren--**(2Co 8:18, 22)--Titus and the two others.
**should be in vain in this behalf--**"should be proved futile in this particular," however true in general (2Co 7:4). A tacit compliment, softening the sharp monition.
**as I said--**...
Read full commentary →For ye are all the children of God by faith in Christ Jesus.
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<strong>For ye are all the children of God by faith in Christ Jesus.</strong> Paul's powerful declaration: 'ye are all' (<em>pantes gar</em>, πάντες γάρ)—'for all of you'—emphasizes universality and equality. The phrase 'children of God' (<em>huioi theou</em>, υἱοὶ θεοῦ)—better translated 'sons of God'—indicates full adult sonship with inheritance rights, not mere childhood (<em>tekna</em>, τέκνα)...
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(26) **Children of God.**—The translation “children” here is unfortunate, as the point to be brought out is that the Christian is no longer in the condition of “children,” but in that of grown-up “*sons.*” The pre-Messianic period bears to the Messianic period the same relation that a childhood or minority bears to full age. The Christian, as such, has the privileges of an adult son in his Father’...
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**4. if they of Macedonia--**rather as Greek, "if Macedonians."
**unprepared--**with your collection; see 2Co 9:2, "ready," Greek, "prepared."
**we, not to say ye--**Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you.
**confident boasting--**The oldest manuscripts read simply "confidence," namely, in your liberality.
For as many of you as have been baptized into Christ have put on Christ.
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<strong>For as many of you as have been baptized into Christ have put on Christ.</strong> Paul grounds verse 26's sonship claim in the baptismal reality: 'as many of you as have been baptized into Christ' (<em>hosoi gar eis Christon ebaptisthēte</em>, ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε). The aorist passive 'have been baptized' (<em>ebaptisthēte</em>, ἐβαπτίσθητε) points to the definitive moment of c...
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(27) **For.**—This introduces the reason why the Christian stands to God in the relation of an adult son. He is so by virtue of his relation to Christ.
**Baptized into Christ.**—To be baptised “*into* Christ” is something more than merely “to be baptised *in the name of* Christ.” It implies the contracting of a very close and intimate relation, the nature of which is expressed in the phrase which ...
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**5. that they would go before--**Translate, "that they should," &c.
**whereof ye had notice before--**rather, "promised before"; "long announced by me to the Macedonians" (2Co 9:2) [Bengel]. "Your promised bounty" [Ellicott and others].
**not as of covetousness--**Translate, "not as matter of covetousness," which it would be, if you gave niggardly.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
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<strong>There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.</strong> This is one of the most revolutionary verses in Scripture, obliterating all human distinctions in Christ. 'There is neither' (<em>ouk eni</em>, οὐκ ἔνι)—an emphatic negation repeated three times—abolishes ethnic ('Jew nor Greek' / <em>Ioudaios oude ...
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(28) This verse continues the proof that *all* Christians are, in the fullest sense, “sons of God.” Galatians 3:27 showed *why* this was so; the present verse shows that there are no exceptions, no inequalities. All Christians alike, no matter what their race, status, or sex, stand on the same footing of sonship before God. There is a unity or solidarity in the Christian body. What is true of one ...
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**6. I say--**Ellicott and others supply the ellipsis thus: "But remember this."
**bountifully--**literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Co 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [Bengel]. Compare Eze 34:26, "Showers of...
Read full commentary →And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
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<strong>And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.</strong> Paul's triumphant conclusion: 'if ye be Christ's' (<em>ei de hymeis Christou</em>, εἰ δὲ ὑμεῖς Χριστοῦ)—the conditional 'if' assumes the reality for believers: 'since you belong to Christ.' The genitive 'Christ's' (<em>Christou</em>, Χριστοῦ) indicates possession: believers are Christ's property...
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(29) Conclusion of the whole argument. The followers of the Messiah are the true seed of Abraham. The kingdom of the Messiah, which they possess, is the promised inheritance.
Ellicott's Commentary for English Readers
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Jamieson-Fausset-Brown Bible Commentary
**7. according as he purposeth in his heart--**Let the full consent of the free will go with the gift [Alford]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Pr 22:9; 11:25; Is 32:8).