Gal 3:15-22 | RWP | e4.org | 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 ; ; ; . On κυροω , to ratify, to make valid, see on . Perfect passive participle here, state of completion, authoritative confirmation. Maketh it void ( αθετε ). See on 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 ).

‏ Galatians 3:15-22

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.