What Does Galatians 1:4 Mean?

(4) **Who gave himself.**—Surrendered Himself, of His own free act and will, to those who sought His death. The phrase has a parallel in Titus 2:14, and appears in its full and complete form in the Gospel saying (Matthew 20:28; Mark 10:45): “The Son of Man came to give His life a ransom for many “; and in 1Timothy 2:6 : “Who gave Himself a ransom” (the word is here a compound, which brings out more strongly the sense of vicariousness) “for all.” **For our sins.**—In the Greek there are three prepositions, which can only be translated by the single word “for” in English. The first has for its primary sense “concerning,” or “relating to”; it merely marks a connection or relation between two facts. The second has rather the sense “in behalf of,” “in the interests of.” The third means strictly “in place of.” The first, as might be expected, is naturally used in respect of *things;* the second and third of *persons.* The death of Christ was a sacrifice *for sins, i.e.,* the sins of mankind stood in a distinct relation to it, which was really that of cause. The sins of mankind it was which set the whole scheme of redemption in motion, and to take away those sins was its main object. The death of Christ was a sacrifice *for sinners.* It was a sacrifice wrought in their behalf, for their benefit. It was also a sacrifice wrought *in their stead.* Christ suffered in order that they might not suffer. He gave His life “a ransom *for *(*i.e., in place of*) many.” The first of these meanings is represented in Greek by the preposition *peri,* the second by *huper,* the third by *anti.* The distinction, however, is not quite strictly kept up. We not unfrequently find the death of Christ described as a sacrifice for (*on behalf of*) sins. This would correspond rather to our phrase “for the sake of.” The object was to do away with sins. They were, as it were, the final cause of the atonement. It is somewhat doubtful which of the first two prepositions is to be read here. By far the majority of MSS. have *peri,* but the famous Codex Vaticanus, and one of the corrections of the Sinaitic MS., have *huper.* The two prepositions are not unfrequently confused in the MSS., and the probability in this case is that the numerical majority is right. It will then be simply stated in the text that the sins of men and the sacrifice of Christ have a relation to each other. If there had been no sin there would have been no redemption. **Deliver us.**—The deliverance present to the mind of the Apostle appears to be rather (in technical language) that of sanctification than that of justification. The object of redemption is regarded for the moment as being to deliver men from sin, and not so much to deliver them from guilt, the consequence of sin. The Atonement has really both objects, but it is the first that the Apostle has in view in this passage. **This present evil world.**—The reading of the three oldest and best MSS. tends rather to emphasise the word “evil”—“this present world, with all its evils.” A question is raised as to the word translated “present,” which might probably mean “impending;” but the Authorised version is probably right. “This present world” is strictly *this present age.* The Jews divided the history of the world into two great periods—the times antecedent to the coming of the Messiah, and the period of the Messianic reign. The end of the first and the beginning of the second were to be especially attended with troubles; and it was just in this transition period—the close of the older dispensation of things—in which the Apostles regarded themselves as living. The iniquities of the Pagan society around them would naturally give them an intense longing for release; but the release which they seek is moral and spiritual. They do not so much pray that they may be “taken out of the world” as that they may be “kept from the evil.” This the Christian scheme, duly accepted and followed, would do. The Atonement free men from guilt, but its efficacy does not cease there; it sets going a train of motives which hold back the Christian from sin, and constrain him to use his best endeavours after a holy life. The Galatians had lost sight of the power of the Atonement to do this, and had fallen back upon the notion of a legal righteousness, through the vain attempt to keep the commandments of the Law. **According to the will.**—The scheme of redemption was willed by God, and therefore all that was done, either on the part of man or of his Redeemer, was a carrying out of His will. **Of God and our Father.**—Or, as it might be, *of our God and Father.* It was the fatherly love of God for His creature, man, that set the work of redemption in motion; hence, in reference to the work of redemption, He is spoken of as “*our* Father”—*i.e.,* the Father of mankind.