‏ Galatians 3

 Who did bewitch you? ( τις υμας εβασκανεν? ). Somebody "fascinated" you. Some aggressive Judaizer (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 (De 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 (Mt 20:19), same form as in 1Co 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.

 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; Php 1:6, and also between "Spirit" ( πνευματ ) and flesh ( σαρκ ). There is keen irony in this thrust.

 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 (Ac 14:2, 5, 19, 22).

 If it be indeed in vain ( ε γε κα εικη ). On  εικη see 1Co 15:2; Ga 4:11. Paul clings to hope about them with alternative fears.

 Supplieth ( επιχορηγων ). It is God. See on 2Co 9:10 for this present active participle. Cf. Php 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 (Php 2:13). "In you" (Lightfoot) is preferable to "among you" for  εν υμιν (1Co 13:10; Mt 14:2). The principal verb for "doeth he it" ( ποιε ) is not expressed. Paul repeats the contrast in verse 2 about "works of the law" and "the hearing of faith."

 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 Ge 15:6 and uses it at length in Ro 4:3ff. 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.

 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 9; Ro 3:26; 4:16; 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 (Mt 3:7; Lu 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.

 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 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 Ge 12:3; 18:18, putting  παντα τα εθνη (all the nations) in 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 Ac 3:25 in correct text).

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

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

 The faithful ( τω πιστω ). Rather, "the believing" (cf. verse 6).

 Under a curse ( υπο καταραν ). Picture of the curse hanging over them like a Damocles' blade. Cf. Ro 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 13; Jas 3:10; 2Pe 2:14. Paul quotes De 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 13, but in inscriptions also (Deissmann, Light from the Ancient East, p. 96). The emphasis is on "continueth" ( εμμενε ) and "all" ( πασιν ).

 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.

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

 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; 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 Ga 4:5; Col 4:5; Eph 5:16. Christ purchased us

 from the curse of the law ( εκ της καταρας του νομου ). "Out from ( εκ repeated) under ( υπο in verse 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 curse

 over ( 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 5:14f.).

 That hangeth on a tree ( ο κρεμαμενος επ ξυλου ). Quotation from De 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 Lu 23:31 and in later Greek. It was used of gallows, crosses, etc. See Ac 5:30; 10:39; 1Pe 2:24. On the present middle participle from the old verb  κρεμαννυμ, to hang, see on Mt 18:6; Ac 5:30.

 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.

 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 Mt 26:28; 1Co 11:25; 2Co 3:6; Heb 9:16f. 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 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 ).

 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 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 Ge 13:15 or 17:7f.

 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 Ex 12:40 for the sojourn in Egypt (cf. Ge 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. Ac 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 Mt 15:6; Mr 7:13 (from  α privative and  κυρος, authority). On  καταργησα see 1Co 1:28; 2:6; 15:24, 26.

 The inheritance ( η κληρονομια ). Old word from  κληρονομος, heir ( κλερος, lot,  νεμομα, to distribute). See on Mt 21:38; Ac 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.

 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 15ff., 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 1Jo 3:12 it is post-positive in the N.T. as in ancient Greek. It may be causal (Lu 7:47; 1Jo 3:12) or telic (Tit 1:5, 11; Jude 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 Ro 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 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 Mt 11:1). About angels and the giving of the law see on De 33:2 (LXX); Ac 7:38, 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; 9:15; 12:24).

 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!

 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. Mr 11:32; Lu 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 (2:21).

 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 (Lu 5:6). So verse 23; Ro 11:32.

 Under sin ( υπο αμαρτιαν ). See  υπο καταραν in verse 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 Ro 3:10-19; 11:32.

 That ( ινα ). God's purpose, personifying scripture again.

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

 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 22 made possible by the historic coming of Christ the Redeemer), the faith in Christ as Saviour (verse 22).

 We were kept in ward under the law ( υπερ νομον εφρουρουμεθα ). Imperfect passive of  φρουρεω, to guard (from  φρουρος, a guard). See on Ac 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 22 again) about to be revealed."  Μελλω and the first aorist passive infinitive (regular idiom).

 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 23) having come."

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

 For ye are all sons of God ( παντες γαρ υιο θεου εστε ). Both Jews and Gentiles (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 7). The Jews are called by Jesus "the sons of the Kingdom" (Mt 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 5; Ro 8:15, 23). Those led by the Spirit are sons of God (Ro 8:14).

 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 (Ro 13:14; Col 3:9f.; Eph 4:22-24; 6:11, 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 (Ro 6:4-6).

 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."

 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.

‏ Galatians 4

 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 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; 14:20; Php 3:15; Eph 4:13).

 From a bondservant ( δουλου ). Slave. Ablative case of comparison after  διαφερε for which verb see on Mt 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 ).

 Under guardians ( υπο επιτροπους ). Old word from  επιτρεπω, to commit, to intrust. So either an overseer (Mt 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 Lu 12:42; 1Co 4:2. Papyri show it as manager of an estate and also as treasurer like Ro 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.

 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; Ac 15:10; Ga 5:1; 4:3, 9; Col 2:8, 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, 20). See on Mt 13:38; Ac 17:24; 1Co 3:22. All were in the elementary stage before Christ came.

 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 (Php 2:6) when the time for his purpose had come like the  προθεσμια of verse 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 Ro 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; Php 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 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 (Lu 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 Ro 8:15, 23; 9:4; Eph 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one.

 Because ye are sons ( οτ εστε υιο ). This is the reason for sending forth the Son (4:4 and here). We were "sons" in God's elective purpose and love.  Hοτ is causal (1Co 12:15; Ro 9:7).

 The Spirit of his Son ( το πνευμα του υιο αυτου ). The Holy Spirit, called the Spirit of Christ (Ro 8:9f.), the Spirit of Jesus Christ (Php 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 Ro 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 Ro 8:15 may be "a sort of affectionate fondness for the very term that Jesus himself used" (Burton) in the Garden of Gethsemane (Mr 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.

 No longer a bondservant ( ουκετ δουλος ). Slave. He changes to the singular to drive the point home to each one. The spiritual experience (3:2) has set each one free. Each is now a son and heir.

 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 (Ac 17:29).

 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 6).

 How ( πως ). "A question full of wonder" (Bengel). See 1:6.

 Turn ye back again? ( επιστρεφετε παλιν? ). Present active indicative, "Are ye turning again?" See  μετατιθεσθε in 1:6.

 The weak and beggarly rudiments ( τα ασθενη κα πτωχα στοιχεια ). The same  στοιχεια in verse 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 Mt 27:51, from the first (Lu 1:3), then "over again" as here, back to where they were before (in slavery to rites and rules).

 Ye observe ( παρατηρεισθε ). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in Lu 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.

 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.

 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.

 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 (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 Ac 13; 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 ).

 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, 12ff. 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 (Ac 14:12f.). 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.

 That gratulation of yourselves ( ο μακαρισμος υμων ). "Your felicitation." Rare word from  μακαριζω, to pronounce happy, in Plato, Aristotle, Plutarch. See also Ro 4:6, 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, 24; Ro 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?

 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.

 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 (5:4).

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

 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."

 I am in travail ( ωδινω ). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, verse 27; Re 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.

 I could with ( ηθελον ). Imperfect active, I was wishing like Agrippa's use of  εβουλομην in Ac 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; Ga 1:24.

 That desire to be under the law ( ο υπο νομον θελοντες εινα ). "Under law" (no article), as in 3:23; 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as "wanting" ( θελοντες ) to do it (1:6; 3:3; 4:11, 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.

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

 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 ).

 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 Lu 15, the Good Shepherd in Joh 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 (Mt 1:1-16), more rarely as here to bear of the female (Lu 1:13, 57).

 Which is Hagar ( ητις εστιν Hαγαρ ). Allegorically interpreted.

 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.

 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 Re 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

 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.

 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).

 Persecuted ( εδιωκεν ). Imperfect active of  διωκω, to pursue, to persecute. Ge 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 2:15f.).

 Cast out ( εκβαλε ). Second aorist active imperative of  εκβαλλω. Quotation from Ge 21:10 (Sarah to Abraham) and confirmed in 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 3:18, 29 for the word "inherit."

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

‏ Galatians 5:1-4

 With freedom ( τη ελευθερια ). Rather dative case instead of instrumental, "for freedom," "for the (article) freedom that belongs to us children of the freewoman" (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 Mr 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.

 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.

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

 Ye are severed from Christ ( κατηργηθητε απο Χριστου ). First aorist passive of  καταργεω, to make null and void as in Ro 7:2, 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.