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           Title: Word Pictures in the New Testament - Galatians
      Creator(s): Robertson, A. T. (1863-1934)
     Print Basis: 1930-1933
   CCEL Subjects: All; Reference;
      LC Call no: BS2341 .R6
     LC Subjects:

                  The Bible

                  New Testament

                  Works about the New Testament
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                       Word Pictures in the New Testament

  Galatians

A.T. Robertson
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Chapter 1

   1:1 Not from men, neither through men [ouk ap' anthrOpOn oude di'
   anthrOpou]. The bluntness of Paul's denial is due to the charge made by
   the Judaizers that Paul was not a genuine apostle because not one of
   the twelve. This charge had been made in Corinth and called forth the
   keenest irony of Paul (2Co 10-12). In Ga 1; 2 Paul proves his
   independence of the twelve and his equality with them as recognized by
   them. Paul denies that his apostleship had a human source [ouk ap'
   anthrOpOn] and that it had come to him through [di' anthrOpou] a human
   channel (Burton). But through Jesus Christ and God the Father [alla dia
   Iesou Christou kai theou patros]. The call to be an apostle came to
   Paul through Jesus Christ as he claimed in 1Co 9:1 and as told in Ac
   9:4-6; 22:7ff.; 26:16ff. He is apostle also by the will of God. Who
   raised him from the dead [tou egeirantos auton ek nekrOn]. And
   therefore Paul was qualified to be an apostle since he had seen the
   Risen Christ (1Co 9:1; 15:8f.). This verb [egeirO] is often used in
   N.T. for raising from the sleep of death, to wake up the dead.

   1:2 All the brethren which are with me [hoi sun emoi pantes adelphoi].
   The same phrase in Php 4:21 in distinction from the saints in verse 22.
   Probably the small company of travelling companions. Unto the churches
   of Galatia [tais ekklesiais tes Galatias]. A circular letter therefore
   to all the churches in the province (both South Galatia and North
   Galatia if he really laboured there).

   1:3 Grace to you and peace [charis humin kai eirene]. As in I Thess.,
   II Thess., I Cor., II Cor. (already written) and in all the later
   Epistles save that in I and II Timothy "mercy" is added. But this
   customary salutation (see on 1Th 1:1) is not a perfunctory thing with
   Paul. He uses it here even when he has so much fault to find just as he
   did in I and II Corinthians.

   1:4 For our sins [huper tOn hamartiOn]. Some MSS. have [peri]
   (concerning). In the Koine this use of [huper] as like [peri] has come
   to be common. He refers to the death of Christ (cf. 1Co 15:3; Ga 2:20;
   Ro 5:6f.). As a rule [peri] occurs of things, [huper] of persons.
   Deliver [exeletai]. Second aorist middle subjunctive (final clause with
   [hopOs] of [exaireO], old verb to pluck out, to rescue (Ac 23:27).
   "Strikes the keynote of the epistle. The gospel is a rescue, an
   emancipation from a state of bondage" (Lightfoot). Out of this present
   evil world [ek tou aiOnos tou enestOtos ponerou]. Literally, "out of
   the age the existing one being evil." The predicate position of
   [ponerou] calls emphatic attention to it. Each word here is of interest
   and has been already discussed. See on Mt 13:22 for [aiOn], Mt 6:23 for
   [poneros]. [EnestOtos] is genitive masculine singular of [enestOs]
   second perfect (intransitive) participle of [enistemi] for which see on
   2Th 2:12; 1Co 3:22; 7:26. It is present as related to future (Ro 8:38;
   Heb 9:9). According to the will of God [kata to thelema tou theou]. Not
   according to any merit in us.

   1:5 To whom be the glory [hOi he doxa]. No verb in the Greek. For like
   doxologies see Ro 9:5; 11:36; 16:27; Eph 3:21; 1Ti 1:17.

   1:6 Ye are so quickly removing [houtOs tacheOs metatithesthe]. The
   present middle indicative of [metatithemi], to change places, to
   transfer. "You are transferring yourselves" and doing it "so quickly"
   either from the time of their conversion or most likely from the time
   when the Judaizers came and tempted them. So easily some of them are
   falling victims to these perverters of the gospel. That is a continuous
   amazement [thaumazO] to Paul and to men today that so many are so silly
   and so gullible to modern as to ancient charlatans. Unto a different
   gospel [eis heteron euaggelion]. See on 2Co 11:4 for distinction
   between [allo] and [heteron] as here. It is not here or there a mere
   difference in emphasis or spirit as in Php 1:18 so long as Christ is
   preached. These men as in 2Co 11:4 preach "another Jesus" and a
   "different gospel" and so have fallen away from grace and have done
   away with Christ (Ga 5:4). Hence the vehemence of Paul's words.

   1:7 Which is not another [ho ouk estin allo]. It is no "gospel" (good
   news) at all, but a yoke of bondage to the law and the abolition of
   grace. There is but one gospel and that is of grace, not works. The
   relative [ho] (which) refers to [heteron euaggelion] (a different
   gospel) "taken as a single term and designating the erroneous teachings
   of the Judaizers" (Burton). Only [ei me]. Literally, "except," that is,
   "Except in this sense," "in that it is an attempt to pervert the one
   true gospel" (Lightfoot). Who disturb you [hoi tarassontes]. The
   disturbers. This very verb [tarassO] is used in Ac 17:8 of the Jews in
   Thessalonica who "disturbed" the politarchs and the people about Paul.
   Would pervert [thelontes metastrepsai]. "Wish to turn about," change
   completely as in Ac 2:20; Jas 4:9. The very existence of the gospel of
   Christ was at stake.

   1:8 If we [ean hemeis]. Condition of third class [ean] and aorist
   middle subjunctive [euaggelisetai]. Suppose I (literary plural) should
   turn renegade and preach "other than" [par' ho], "contrary to that
   which we preached." Preachers have turned away from Christ, alas, and
   preached "humanism" or some other new-fangled notion. The Jews termed
   Paul a renegade for leaving Judaism for Christianity. But it was before
   Paul had seen Christ that he clung to the law. Paul is dogmatic and
   positive here, for he knows that he is standing upon solid ground, the
   fact of Christ dying for us and rising again. He had seen the Risen
   Jesus Christ. No angel can change Paul now. Let him be anathema
   [anathema estO]. See on 1Co 12:3 for this word.

   1:9 So say I now again [kai arti palin legO]. Paul knows that he has
   just made what some will consider an extreme statement. But it is a
   deliberate one and not mere excitement. He will stand by it to the end.
   He calls down a curse on any one who proclaims a gospel to them
   contrary to that which they had received from him.

   1:10 Am I persuading? [peithO?]. Conative present, trying to persuade
   like [zetO areskein] (seeking to please) where the effort is stated
   plainly. See 2Co 5:11. I should not be [ouk an emen]. Conclusion of
   second class condition, determined as unfulfilled. Regular construction
   here [ei] and imperfect indicative in the condition [ereskon, ouk an]
   and imperfect in the conclusion). About pleasing men see on 1Th 2:4. In
   Col 3:22; Eph. 6:6 Paul uses the word "men-pleasers" [anthrOpareskoi].

   1:11 Which was preached [to euaggelisthen]. Play on the word
   [euaggelion] by first aorist passive participle of [euaggelizO], "the
   gospel which was gospelized by me." It is not after man [ouk estin kata
   anthrOpon]. Not after a human standard and so he does not try to
   conform to the human ideal. Paul alone (1Co 3:3; 9:8; 15:32; Ro 3:15)
   in the N.T. uses this old and common idiom.

   1:12 Nor was I taught it [oute edidachthen]. He did not receive it
   "from man" [para anthrOpOn], which shuts out both [apo] and [dia] of
   verse 1), whether Peter or any other apostle, nor was he taught it in
   the school of Gamaliel in Jerusalem or at the University of Tarsus. He
   "received" his gospel in one way, "through revelation of Jesus Christ"
   [di' apokalupseOs Iesou Christou]. He used [parelabon] in 1Co 15:3
   about the reception of his message from Christ. It is not necessary to
   say that he had only one (because of the aorist active [parelabon],
   from [paralambanO], for it can very well be constative aorist)
   revelation (unveiling) from Christ. In fact, we know that he had
   numerous visions of Christ and in 1Co 11:23 he expressly says
   concerning the origin of the Lord's Supper: "I received [parelabon],
   again) from the Lord." The Lord Jesus revealed his will to Paul.

   1:13 My manner of life [ten emen anastrophen]. Late word in this sense
   from Polybius on from [anastrephomai]. In the older writers it meant
   literally "return" or "turning back." See 1Pe 1:15. It is absent in
   this sense in the papyri though the verb is common. In the Jews'
   religion [en tOi IoudaismOi]. "In Judaism." The word in N.T. only here
   and next verse, already in II Macc. 2:21; 8:1; 14:38; IV Macc. 4:26. In
   these passages it means the Jewish religion as opposed to the Hellenism
   that the Syrian Kings were imposing upon the Jews. So later Justin
   Martyr (386 D) will use [Christianismos] for Christianity. Both words
   are made from verbs in [-izO]. Beyond measure [kath' huperbolen].
   "According to excess" (throwing beyond, [huperbole]. I persecuted
   [ediOkon]. Imperfect active, "I used to persecute" (see Ac 7-9 for the
   facts). Made havock of it [eporthoun auten]. Customary action again,
   imperfect of old verb [portheO], to lay waste, to sack. In N.T. only
   here, verse 23, and Ac 9:31 (used by Christians in Damascus of Saul
   after his conversion of his former conduct, the very word of Paul
   here). Paul heard them use it of him and it stuck in his mind.

   1:14 I advanced [proekopton]. Imperfect active again of [prokoptO], old
   verb, to cut forward (as in a forest), to blaze a way, to go ahead. In
   N.T. only here, Ro 13:12; 2Ti 2:16; 3:9,13. Paul was a brilliant pupil
   under Gamaliel. See Php 3:4-6. He was in the lead of the persecution
   also. Beyond many of mine own age [huper pollous sunelikiOtas]. Later
   compound form for the Attic [helikiOtes] which occurs in Dion Hal. and
   inscriptions (from [sun], with, and [helikia], age). Paul modestly
   claims that he went "beyond" [huper] his fellow-students in his
   progress in Judaism. More exceedingly zealous [perissoterOs zelotes].
   Literally, "more exceedingly a zealot." See on Ac 1:13; 21:20; 1Co
   14:12. Like Simon Zelotes. For the traditions of my fathers [tOn
   patrikOn mou paradoseOn]. Objective genitive after [zelotes].
   [PatrikOn] only here in N.T., though old word from [pater] (father),
   paternal, descending from one's father. For [patrOios] see Ac 22:3,14.
   Tradition [paradosis] played a large part in the teaching and life of
   the Pharisees (Mr 7:1-23). Paul now taught the Christian tradition (2Th
   2:15).

   1:15 It was the good pleasure of God [eudokesen ho theos]. Paul had no
   doubt about God's purpose in him (1Th 2:8). Who separated me [ho
   aphorisas me]. [AphorizO] is old word (from [apo] and [horos] to mark
   off from a boundary or line. The Pharisees were the separatists who
   held themselves off from others. Paul conceives himself as a spiritual
   Pharisee "separated unto the gospel of God" (Ro 1:1, the same word
   [aphOrismenos]. Before his birth God had his plans for him and called
   him.

   1:16 To reveal his Son in me [apokalupsai ton huion autou en emoi]. By
   "in me" [en emoi] Paul can mean to lay emphasis on his inward
   experience of grace or he may refer objectively to the vision of Christ
   on the way to Damascus, "in my case." Paul uses [en emoi] in this sense
   (in my case) several times (verse 24; 2Co 13:3; Php 1:30; 1Ti 1:16).
   Once (1Co 14:11) [en emoi] is almost equivalent to the dative (to me).
   On the whole Lightfoot seems correct here in taking it to mean "in my
   case," though the following words suit either idea. Certainly Paul
   could not preach Christ among the Gentiles without the rich inward
   experience and in the objective vision he was called to that task. I
   conferred not with flesh and blood [ou prosanethemen sarki kai
   haimati]. Second aorist middle indicative of [prosanatithemi], old
   verb, double compound [pros, ana], to lay upon oneself in addition, to
   betake oneself to another, to confer with, dative case as here. In N.T.
   only here and 2:6.

   1:17 Before me [pro emou]. The Jerusalem apostles were genuine
   apostles, but so is Paul. His call did not come from them nor did he
   receive confirmation by them. Into Arabia [eis Arabian]. This visit to
   Arabia has to come between the two visits to Damascus which are not
   distinguished in Ac 9:22f. In verse 23 Luke does speak of "considerable
   days" and so we must place the visit to Arabia between verses 22, 23.

   1:18 Then after three years [epeita meta tria ete]. A round number to
   cover the period from his departure from Jerusalem for Damascus to his
   return to Jerusalem. This stay in Damascus was an important episode in
   Paul's theological readjustment to his new experience. To visit Cephas
   [historesai Kephan]. First aorist infinitive of [historeO], old verb
   (from [histOr], one who knows by inquiry), to gain knowledge by
   visiting. Only here in N.T. If we turn to Ac 9:26-30, we shall see that
   the visit of two weeks to Peter came after Barnabas endorsed Paul to
   the suspicious disciples in Jerusalem and probably while he was
   preaching in the city. It was a delightful experience, but Peter did
   not start Paul upon his apostleship. He visited him as an equal. Peter
   no doubt had much to say to Paul.

   1:19 Except James the brother of the Lord [ei me IakObon ton adelphon
   tou Kuriou]. James the son of Zebedee was still living at that time.
   The rest of the twelve were probably away preaching and James, brother
   of the Lord, is here termed an apostle, though not one of the twelve as
   Barnabas is later so called. Paul is showing his independence of and
   equality with the twelve in answer to the attacks of the Judaizers.

   1:20 I lie not [ou pseudomai]. So important does he deem the point that
   he takes solemn oath about it.

   1:21 Into the region of Syria and Cilicia [eis ta klimata tes Syrias
   kai tes Kilikias]. This statement agrees with the record in Ac 9:30. On
   [klimata], see 2Co 11:10. Paul was not idle, but at work in Tarsus and
   the surrounding country.

   1:22 And I was still unknown [emen de agnoumenos]. Periphrastic
   imperfect passive of [agnoeO], not to know. By face [tOi prosOpOi].
   Associative instrumental case. Of Judea [tes Ioudaias]. As distinct
   from Jerusalem, for he had once scattered the church there and had
   revisited them before coming to Tarsus (Ac 9:26-30). In Ac 9:31 the
   singular of [ekklesia] is used, but in a geographic sense for Judea,
   Samaria, and Galilee.

   1:23 They only heard [monon akouontes esan]. Periphrastic imperfect,
   "They were only hearing from time to time." That once persecuted us [ho
   diOkOn hemas pote]. Present active articular participle, a sort of
   participle of antecedent time suggested by [pote], "the one who used to
   persecute us once upon a time." The faith [ten pistin]. Here used in
   the sense of "the gospel" as in Ac 6:7.

   1:24 They glorified [edoxazon]. Imperfect, kept on doing it. In me [en
   emoi]. In my case as in 1:16.
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Chapter 2

   2:1 Then after the space of fourteen years I went up again [epeita dia
   dekatessarOn etOn palin aneben] This use of [dia] for interval between
   is common enough. Paul is not giving a recital of his visits to
   Jerusalem, but of his points of contact with the apostles in Jerusalem.
   As already observed, he here refers to the Jerusalem Conference given
   by Luke in Ac 15 when Paul and Barnabas were endorsed by the apostles
   and elders and the church over the protest of the Judaizers who had
   attacked them in Antioch (Ac 15:1f.). But Paul passes by another visit
   to Jerusalem, that in Ac 11:30 when Barnabas and Saul brought alms from
   Antioch to Jerusalem and delivered them to "the elders" with no mention
   of the apostles who were probably out of the city since the events in
   Ac 12 apparently preceded that visit and Peter had left for another
   place (Ac 12:17). Paul here gives the inside view of this private
   conference in Jerusalem that came in between the two public meetings
   (Ac 15:4,6-29). With Barnabas [meta Barnaba]. As in Ac 15:2. Taking
   Titus also with me [sunparalabOn kai Titon]. Second aorist active
   participle of [sunparalambanO] the very verb used in Ac 15:37f. of the
   disagreement between Paul and Barnabas about Mark. Titus is not
   mentioned in Acts 15 nor anywhere else in Acts for some reason,
   possibly because he was Luke's own brother. But his very presence was a
   challenge to the Judaizers, since he was a Greek Christian.

   2:2 By revelation [kata apokalupsin]. In Ac 15:2 the church sent them.
   But surely there is no inconsistency here. I laid before them
   [anethemen autois]. Second aorist middle indicative of old word
   [anatithemi], to put up, to place before, with the dative case. But who
   were the "them" [autois]? Evidently not the private conference for he
   distinguishes this address from that, "but privately" [kat' idian].
   Just place Ac 15:4f. beside the first clause and it is clear: "I laid
   before them the gospel which I preach among the Gentiles," precisely as
   Luke has recorded. Then came the private conference after the uproar
   caused by the Judaizers (Ac 15:5). Before them who were of repute [tois
   dokousin]. He names three of them (Cephas, James, and John). James the
   Lord's brother, for the other James is now dead (Ac 12:1f.). But there
   were others also, a select group of real leaders. The decision reached
   by this group would shape the decision of the public conference in the
   adjourned meeting. So far as we know Paul had not met John before,
   though he had met Peter and James at the other visit. Lightfoot has
   much to say about the Big Four (St. Paul and the Three) who here
   discuss the problems of mission work among Jews and Gentiles. It was of
   the utmost importance that they should see eye to eye. The Judaizers
   were assuming that the twelve apostles and James the Lord's brother
   would side with them against Paul and Barnabas. Peter had already been
   before the Jerusalem Church for his work in Caesarea (Ac 11:1-18).
   James was considered a very loyal Jew. Lest by any means I should be
   running or had run in vain [me pOs eis kenon trechO e edramon].
   Negative purpose with the present subjunctive [trechO] and then by a
   sudden change the aorist indicative [edramon], as a sort of
   afterthought or retrospect (Moulton, Prolegomena, p. 201; Robertson,
   Grammar, p. 988). There are plenty of classical parallels. See also 1Th
   3:5 for both together again.

   2:3 Being a Greek [Hellen On]. Concessive participle, though he was a
   Greek. Was compelled to be circumcised [enagkasthe peritmethenai].
   First aorist passive indicative of [anagkazO] and first aorist passive
   infinitive of [peritemnO]. Curiously enough some scholars interpret
   this language to mean that Paul voluntarily had Titus circumcised,
   instead of being compelled to do it, an impossible view in my opinion
   in the light of verse 5 and wholly inconsistent with the whole context.
   Paul means that he stood his ground against compulsion and all force.

   2:4 But because of the false brethren privately brought in [dia de tous
   pareisaktous pseudadelphous]. Late verbal adjective [pareisaktos] from
   the double compound verb [pareisagO], found in papyri in the sense of
   brought in by the side or on the sly as here. Evidently some of the
   Judaizers or sympathizers whom Paul had not invited had come in as
   often happens. Paul terms them "false brethren" like "the false
   apostles" in 2Co 11:13 of the Judaizers in Corinth. Who came in privily
   [hoitines pareiselthon]. Repetition of the charge of their slipping in
   unwanted [pareiserchomai], late double compound, in Plutarch, in N.T.
   only here and Ro 5:20). To spy out [kataskopesai]. First aorist active
   infinitive of [kataskopeO], old Greek verb from [kataskopos], a spy, to
   reconnoitre, to make a treacherous investigation. That they might bring
   us into bondage [hina hemas katadoulOsousin]. Future active indicative
   of this old compound, to enslave completely [kata-] as in 2Co 11:20.
   Nowhere else in N.T. This was their purpose [hina] and future active
   indicative of this causative verb). It was as serious a conflict as
   this. Spiritual liberty or spiritual bondage, which?

   2:5 No, not for an hour [oude pros hOran]. Pointed denial that he and
   Barnabas yielded at all "in the way of subjection" [tei hupotagei], in
   the subjection demanded of them). The compromisers pleaded for the
   circumcision of Titus "because of the false brethren" in order to have
   peace. The old verb [eikO], to yield, occurs here alone in the N.T. See
   2Co 9:13 for [hupotage]. The truth of the gospel [he aletheia tou
   euaggeliou]. It was a grave crisis to call for such language. The whole
   problem of Gentile Christianity was involved in the case of Titus,
   whether Christianity was to be merely a modified brand of legalistic
   Judaism or a spiritual religion, the true Judaism (the children of
   Abraham by faith). The case of Timothy later was utterly different, for
   he had a Jewish mother and a Greek father. Titus was pure Greek.

   2:6 Somewhat [ti]. Something, not somebody. Paul refers to the Big
   Three (Cephas, James, and John). He seems a bit embarrassed in the
   reference. He means no disrespect, but he asserts his independence
   sharply in a tangled sentence with two parentheses (dashes in Westcott
   and Hort). Whatsoever they were [hopoioi pote esan]. Literally, "What
   sort they once were." Hopoioi is a qualitative word (1Th 1:9; 1Co 3:13;
   Jas 1:24). Lightfoot thinks that these three leaders were the ones who
   suggested the compromise about Titus. That is a possible, but not the
   natural, interpretation of this involved sentence. The use of [de]
   (but) in verse 6 seems to make a contrast between the three leaders and
   the pleaders for compromise in verses 4f. They, I say, imparted nothing
   to me [emoi gar ouden prosanethento]. He starts over again after the
   two parentheses and drops the construction [apo tOn dokountOn] and
   changes the construction (anacoluthon) to [hoi dokountes] (nominative
   case), the men of reputation and influences whom he names in verses 8f.
   See the same verb in 1:16. They added nothing in the conference to me.
   The compromisers tried to win them, but they finally came over to my
   view. Paul won his point, when he persuaded Peter, James, and John to
   agree with him and Barnabas in their contention for freedom for the
   Gentile Christians from the bondage of the Mosaic ceremonial law.

   2:7 But contrariwise [alla tounantion]. But on the contrary (accusative
   of general reference, [to enantion]. So far from the three championing
   the cause of the Judaizers as some hoped or even the position of the
   compromisers in verses 4f., they came boldly to Paul's side after
   hearing the case argued in the private conference. This is the obvious
   interpretation rather than the view that Peter, James, and John first
   proposed the circumcision of Titus and afterwards surrendered to Paul's
   bold stand. When they saw [idontes]. After seeing, after they heard our
   side of the matter. That I had been intrusted with the gospel of the
   uncircumcision [hoti pepisteumai to euaggelion tes akrobustias].
   Perfect passive indicative of [pisteuO], to intrust, which retains the
   accusative of the thing [to euaggelion] in the passive voice. This
   clear-cut agreement between the leaders "denotes a distinction of
   sphere, and not a difference of type" (Lightfoot). Both divisions in
   the work preach the same "gospel" (not like 1:6f., the Judaizers). It
   seems hardly fair to the Three to suggest that they at first championed
   the cause of the Judaizers in the face of Paul's strong language in
   verse 5.

   2:8 He that wrought for Peter unto the apostleship of the circumcision
   [ho gar energesas PetrOi eis apostolen tes peritomes]. Paul here
   definitely recognizes Peter's leadership (apostleship, [apostolen],
   late word, already in Ac 1:25; 1Co 9:2) to the Jews and asserts that
   Peter acknowledges his apostleship to the Gentiles. This is a complete
   answer to the Judaizers who denied the genuineness of Paul's
   apostleship because he was not one of the twelve.

   2:9 They who were reputed to be pillars [hoi dokountes stuloi einai].
   They had that reputation [dokountes] and Paul accepts them as such.
   [Stuloi], old word for pillars, columns, as of fire (Re 10:1). So of
   the church (1Ti 3:15). These were the Pillar Apostles. Gave to me and
   Barnabas the right hands of fellowship [dexias edOkan emoi kai Barnabai
   koinOnias]. Dramatic and concluding act of the pact for cooperation and
   coordinate, independent spheres of activity. The compromisers and the
   Judaizers were brushed to one side when these five men shook hands as
   equals in the work of Christ's Kingdom.

   2:10 Only [monon]. One item was emphasized. We should remember
   [mnemoneuOmen]. Present active subjunctive, "that we should keep on
   remembering." Which very thing [ho--auto touto]. Repetition of relative
   and demonstrative, tautology, "which this very thing." In fact Barnabas
   and Saul had done it before (Ac 11:30). It was complete victory for
   Paul and Barnabas. Paul passes by the second public meeting and the
   letters to Antioch (Ac 15:6-29) and passes on to Peter's conduct in
   Antioch.

   2:11 I resisted him to the face [kata prosOpon autOi antesten]. Second
   aorist active indicative (intransitive) of [anthistemi]. "I stood
   against him face to face." In Jerusalem Paul faced Peter as his equal
   in rank and sphere of work. In Antioch he looked him in the eye as his
   superior in character and courage. Because he stood condemned [hoti
   kategnOsmenos en]. Periphrastic past perfect passive of [kataginoskO],
   old verb to know against, to find fault with. In N.T. only here and 1Jo
   3:20f.

   2:12 For before that certain came from James [pro tou gar elthein tinas
   apo IakObou]. The reason [gar] for Paul's condemnation of Peter.
   Articular infinitive in the genitive after [pro] with the accusative of
   general reference [tinas], "for before the coming as to some from
   James." Does Paul mean to say that these "certain" ones had been sent
   by James to Antioch to inspect the conduct of Peter and the other
   Jewish brethren? Some scholars think so. No doubt these brethren let
   the idea get out that they were emissaries "from James." But that idea
   is inconsistent with the position of James as president of the
   conference and the author of the resolution securing liberty to the
   Gentile Christians. No doubt these brethren threatened Peter to tell
   James and the church about his conduct and they reminded Peter of his
   previous arraignment before the Jerusalem Church on this very charge
   (Ac 11:1-18). As a matter of fact the Jerusalem Conference did not
   discuss the matter of social relations between Jews and Gentiles though
   that was the charge made against Peter (Ac 11:1ff.). He did eat with
   the Gentiles [meta tOn ethnOn sunesthien]. It was his habit (imperfect
   tense). He drew back [hupestellen]. Imperfect tense, inchoative action,
   "he began to draw himself [heauton] back." Old word [hupostellO]. See
   middle voice to dissemble (Ac 20:20,27), to shrink (Heb 10:38).
   Separated himself [aphOrizen heauton]. Inchoative imperfect again,
   "began to separate himself" just like a Pharisee (see on 1:15) and as
   if afraid of the Judaizers in the Jerusalem Church, perhaps half afraid
   that James might not endorse what he had been doing. Fearing them that
   were of the circumcision [phoboumenos tous ek peritomes]. This was the
   real reason for Peter's cowardice. See Ac 11:2 for " [hoi ek
   peritomes]" (they of the circumcision), the very phrase here. It was
   not that Peter had changed his views from the Jerusalem resolutions. It
   was pure fear of trouble to himself as in the denials at the trial of
   Christ.

   2:13 Dissembled likewise with him [sunupekrithesan autOi kai]. First
   aorist passive indicative of the double compound verb [sunupokrinomai],
   a late word often in Polybius, only here in N.T. One example in
   Polybius means to pretend to act a part with. That idea here would help
   the case of the rest of the Jews, but does not accord with Paul's
   presentation. Insomuch that even Barnabas [hOste kai Barnabas]. Actual
   result expressed by [hOste] and the indicative and [kai] clearly means
   "even." Was carried away with their dissimulation [sunapechthe autOn
   tei hupokrisei]. First aorist passive indicative of [sunapagO], old
   verb, in N.T. only here and 2Pe 3:17. [Hupokrisei] is in the
   instrumental case and can only mean hypocrisy in the bad sense (Mt
   23:28), not merely acting a part. It was a solemn moment when Paul saw
   the Jerusalem victory vanish and even Barnabas desert him as they
   followed the timid cowardice of Peter. It was Paulus contra mundum in
   the cause of spiritual freedom in Christ.

   2:14 But when I saw [All' hote eidon]. Paul did see and saw it in time
   to speak. That they walked not uprightly [hoti orthopodousin]. Present
   active indicative retained in indirect discourse, "they are not walking
   straight." [OrthopodeO] [orthos], straight, [pous], foot). Found only
   here and in later ecclesiastical writers, though [orthopodes bainontes]
   does occur. According to the truth of the gospel [pros ten aletheian
   tou euaggeliou]. Just as in 2:5. Paul brought them to face [pros] that.
   I said unto Cephas before them all [eipon tOi Kephai emprosthen
   pantOn]. Being a Jew [Ioudaios huparchOn], though being a Jew).
   Condition of first class, assumed as true. It was not a private
   quarrel, but a matter of public policy. One is a bit curious to know
   what those who consider Peter the first pope will do with this open
   rebuke by Paul, who was in no sense afraid of Peter or of all the rest.
   As do the Gentiles [ethnikOs]. Late adverb, here only in N.T. Like
   Gentiles. As do the Jews [IoudaikOs]. Only here in N.T., but in
   Josephus. To live as do the Jews [Iouda<zein]. Late verb, only here in
   the N.T. From [Ioudaios], Jew. Really Paul charges Peter with trying to
   compel (conative present, [anagkazeis] the Gentiles to live all like
   Jews, to Judaize the Gentile Christians, the very point at issue in the
   Jerusalem Conference when Peter so loyally supported Paul. It was a
   bold thrust that allowed no reply. But Paul won Peter back and Barnabas
   also. If II Peter is genuine, as is still possible, he shows it in 2Pe
   3:15. Paul and Barnabas remained friends (Ac 15:39f.; 1Co 9:6), though
   they soon separated over John Mark.

   2:15 Not sinners of the Gentiles [ouk ex ethnOn hamartOloi]. The Jews
   regarded all Gentiles as "sinners" in contrast with themselves (cf. Mt
   26:45 "sinners" and Lu 18:32 "Gentiles"). It is not clear whether
   verses 15-21 were spoken by Paul to Peter or whether Paul is now simply
   addressing the Galatians in the light of the controversy with Peter.
   Burton thinks that he is "mentally addressing Peter, if not quoting
   from what he said to him."

   2:16 Is not justified [ou dikaioutai]. Present passive indicative of
   [dikaioO], an old causative verb from [dikaios], righteous (from
   [dike], right), to make righteous, to declare righteous. It is made
   like [axioO], to deem worthy, and [koinoO], to consider common. It is
   one of the great Pauline words along with [dikaiosune], righteousness.
   The two ways of getting right with God are here set forth: by faith in
   Christ Jesus (objective genitive), by the works of the law (by keeping
   all the law in the most minute fashion, the way of the Pharisees). Paul
   knew them both (see Ro 7). In his first recorded sermon the same
   contrast is made that we have here (Ac 13:39) with the same word
   [dikaioO], employed. It is the heart of his message in all his
   Epistles. The terms faith [pistis], righteousness [dikaiosune], law
   [nomos], works [erga] occur more frequently in Galatians and Romans
   because Paul is dealing directly with the problem in opposition to the
   Judaizers who contended that Gentiles had to become Jews to be saved.
   The whole issue is here in an acute form. Save [ean me]. Except. Even
   we [kai hemeis]. We Jews believed, had to believe, were not saved or
   justified till we did believe. This very point Peter had made at the
   Jerusalem Conference (Ac 15:10f.). He quotes Ps 143:2. Paul uses
   [dikaiosune] in two senses (1) Justification, on the basis of what
   Christ has done and obtained by faith. Thus we are set right with God.
   Ro 1-5. (2) Sanctification. Actual goodness as the result of living
   with and for Christ. Ro 6-8. The same plan exists for Jew and Gentile.

   2:17 We ourselves were found sinners [heurethemen kai autoi
   hamartOloi]. Like the Gentiles, Jews who thought they were not sinners,
   when brought close to Christ, found that they were. Paul felt like the
   chief of sinners. A minister of sin [hamartias diakonos]. Objective
   genitive, a minister to sin. An illogical inference. We were sinners
   already in spite of being Jews. Christ simply revealed to us our sin.
   God forbid [me genoito]. Literally, "May it not happen." Wish about the
   future [me] and the optative).

   2:18 A transgressor [parabaten]. Peter, by his shifts had contradicted
   himself helplessly as Paul shows by this condition. When he lived like
   a Gentile, he tore down the ceremonial law. When he lived like a Jew,
   he tore down salvation by grace.

   2:19 I through the law died to the law [egO dia nomou nomOi apethanon].
   Paradoxical, but true. See Rom 7:4,6 for picture of how the law waked
   Paul up to his real death to the law through Christ.

   2:20 I have been crucified with Christ [ChristOi sunestaurOmai]. One of
   Paul's greatest mystical sayings. Perfect passive indicative of
   [sustauroO] with the associative instrumental case [ChristOi]. Paul
   uses the same word in Ro 6:6 for the same idea. In the Gospels it
   occurs of literal crucifixion about the robbers and Christ (Mt 27:44;
   Mr 15:32; Joh 19:32). Paul died to the law and was crucified with
   Christ. He uses often the idea of dying with Christ (Ga 5:24; 6:14; Ro
   6:8; Col 2:20) and burial with Christ also (Ro 6:4; Col 2:12). No
   longer I [ouketi egO]. So complete has become Paul's identification
   with Christ that his separate personality is merged into that of
   Christ. This language helps one to understand the victorious cry in Ro
   7:25. It is the union of the vine and the branch (Joh 15:1-6). Which is
   in the Son of God [tei tou huiou tou theou]. The objective genitive,
   not the faith of the Son of God. For me [huper emou]. Paul has the
   closest personal feeling toward Christ. "He appropriates to himself, as
   Chrysostom observes, the love which belongs equally to the whole world.
   For Christ is indeed the personal friend of each man individually"
   (Lightfoot).

   2:21 I do not make void the grace of God [ouk athetO ten charin tou
   theou]. Common word in LXX and Polybius and on, to make ineffective [a]
   privative and [tithemi], to place or put). Some critic would charge him
   with that after his claim to such a close mystic union with Christ.
   Then Christ died for nought [ara Christos dOrean apethanen]. Condition
   of first class, assumed as true. If one man apart from grace can win
   his own righteousness, any man can and should. Hence [ara],
   accordingly) Christ died gratuitously [dOrean], unnecessarily.
   Adverbial accusative of [dOrea], a gift. This verse is a complete
   answer to those who say that the heathen (or any mere moralist) are
   saved by doing the best that they know and can. No one, apart from
   Jesus, ever did the best that he knew or could. To be saved by law [dia
   nomou] one has to keep all the law that he knows. That no one ever did.
     __________________________________________________________________

Chapter 3

   3:1 Who did bewitch you? [tis humas ebaskanen?]. Somebody "fascinated"
   you. Some aggressive Judaizer (5:7), some one man (or woman). First
   aorist active indicative of [baskainO], old word kin to [phaskO]
   [baskO], 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 [abaskanta], the
   adverb [abaskantOs] (unharmed by the evil eye), the substantive
   [baskania] (witchcraft). Before whose eyes Jesus Christ was openly set
   forth crucified [hois kat' ophthalmous Iesous Christos proegraphe
   estaurOmenos]. Literally, "to whom before your very eyes Jesus Christ
   was portrayed as crucified." Second aorist passive indicative of
   [prographO], 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. [GraphO] was sometimes used in the sense of
   painting, but no example of [prographO] 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. [EstaurOmenos] is perfect passive participle of
   [stauroO], the common verb to crucify (from [stauros], stake, cross),
   to put on the cross (Mt 20:19), same form as in 1Co 2:2.

   3:2 This only [touto monon]. 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.

   3:3 Are ye now perfected in the flesh? [nun sarki epiteleisthe?].
   Rather middle voice as in 1Pe 5:9, finishing of yourselves. There is a
   double contrast, between [enarxamenoi] (having begun) and
   [epiteleisthe] (finishing) as in 2Co 8:6; Php 1:6, and also between
   "Spirit" [pneumati] and flesh [sarki]. There is keen irony in this
   thrust.

   3:4 Did ye suffer? [epathete?]. Second aorist active indicative of
   [paschO], to experience good or ill. But alone, as here, it often means
   to suffer ill [tosauta], 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 [ei ge kai eikei]. On [eikei]
   see 1Co 15:2; Ga 4:11. Paul clings to hope about them with alternative
   fears.

   3:5 Supplieth [epichoregOn]. It is God. See on 2Co 9:10 for this
   present active participle. Cf. Php 1:19; 2Pe 1:5. Worketh miracles
   [energOn dunameis]. On the word [energeO] 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 [en humin] (1Co 13:10; Mt 14:2). The
   principal verb for "doeth he it" [poiei] is not expressed. Paul repeats
   the contrast in verse 2 about "works of the law" and "the hearing of
   faith."

   3:6 It was reckoned unto him for righteousness [elogisthe eis
   dikaiosunen]. First aorist passive indicative of [logizomai]. 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" [eis],
   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.

   3:7 The same are sons of Abraham [houtoi huioi eisin Abraham]. "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" [hoi
   ek pisteOs], a common idiom with Paul for this idea (verse 9; Ro 3:26;
   4:16; 14:23), those whose spiritual sonship springs out of [ek] 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.

   3:8 Foreseeing [proidousa]. Second aorist active participle of
   [prooraO]. The Scripture is here personified. Alone in this sense of
   "sight," but common with [legei] or [eipen] (says, said) and really in
   verse 22 "hath shut up" [sunekleisen]. Would justify [dikaioi]. Present
   active indicative, "does justify." Preached the gospel beforehand
   [proeueggelisato]. First aorist middle indicative of [proeuaggelizomai]
   with augment on [a] though both [pro] and [eu] 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 [panta ta ethne] (all the nations) in 18:18 for [pasai
   hai phulai] (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 [eneulogeO] (future passive here) occurs
   in the LXX and here only in N.T. (not Ac 3:25 in correct text). In thee
   [en soi]. "As their spiritual progenitor" (Lightfoot).

   3:9 With [sun]. Along with, in fellowship with. The faithful [tOi
   pistOi]. Rather, "the believing" (cf. verse 6).

   3:10 Under a curse [hupo kataran]. Picture of the curse hanging over
   them like a Damocles' blade. Cf. Ro 3:9 "under sin" [huph' hamartian].
   The word for "curse" [katara] is an old one [kata], down, [ara],
   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 [logois] to
   [gegrammenois en tOi bibliOi]. The idea is made clearer by the
   participle [gegrammenois] and [bibliOi] (book). The curse becomes
   effective only when the law is violated. Cursed [epikataratos]. Verbal
   adjective from [epikataraomai], 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" [emmenei] and "all" [pasin].

   3:11 In the sight of God [para tOi theOi]. By the side of [para] 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.

   3:12 The law is not of faith [ho nomos ouk estin ek pisteOs]. Law
   demands complete obedience and rests not on mercy, faith, grace.

   3:13 Redeemed us [hemas exegorasen]. First aorist active of the
   compound verb [exagorazO] (Polybius, Plutarch, Diodorus), to buy from,
   to buy back, to ransom. The simple verb [agorazO] (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 [ek tes kataras tou
   nomou]. "Out from [ek] repeated) under [hupo] in verse 10) the curse of
   the law." Having become a curse for us [genomenos huper hemOn katara].
   Here the graphic picture is completed. We were under [hupo] a curse,
   Christ became a curse over [huper] us and so between us and the
   overhanging curse which fell on him instead of on us. Thus he bought us
   out [ek] and we are free from the curse which he took on himself. This
   use of [huper] 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
   [ho kremamenos epi xulou]. Quotation from De 21:23 with the omission of
   [hupo theou] (by God). Since Christ was not cursed by God. The allusion
   was to exposure of dead bodies on stakes or crosses (Jos 10:26).
   [Xulon] 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
   [kremannumi], to hang, see on Mt 18:6; Ac 5:30.

   3:14 That upon the Gentiles [hina eis ta ethne]. Final clause [hina]
   and [genetai], aorist middle subjunctive). That we might receive [hina
   labOmen]. 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.

   3:15 After the manner of men [kata anthrOpon]. 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 [homOs anthrOpou kekurOmenen
   diatheken]. Literally, "Yet a man's covenant ratified." On [Diatheke]
   as both covenant and will see on Mt 26:28; 1Co 11:25; 2Co 3:6; Heb
   9:16f. On [kuroO], to ratify, to make valid, see on 2Co 2:8. Perfect
   passive participle here, state of completion, authoritative
   confirmation. Maketh it void [athetei]. See on 2:21 for this verb. Both
   parties can by agreement cancel a contract, but not otherwise. Addeth
   thereto [epidiatassetai]. Present middle indicative of the double
   compound verb [epidiatassomai], a word found nowhere else as yet. But
   inscriptions use [diatassomai, diataxis, diatage, diatagma] with the
   specialized meaning to "determine by testamentary disposition"
   (Deissmann, Light from the Ancient East, p. 90). It was unlawful to add
   [epi] fresh clauses or specifications [diataxeis].

   3:16 But as of one [all' hOs eph' henos]. But as in the case of one.
   Which is Christ [hos estin Christos]. Masculine relative agreeing with
   [Christos] though [sperma] is neuter. But the promise to Abraham uses
   [sperma] 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.

   3:17 Now this I say [touto de legO]. Now I mean this. He comes back to
   his main point and is not carried afield by the special application of
   [sperma] to Christ. Confirmed beforehand by God [prokekurOmenen hupo
   tou theou]. Perfect passive participle of [prokuroO], in Byzantine
   writers and earliest use here. Nowhere else in N.T. The point is in
   [pro] and [hupo tou theou] (by God) and in [meta] (after) as Burton
   shows. Four hundred and thirty years after [meta tetrakosia kai
   triakonta ete]. 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 [ouk akuroi].
   Late verb [akuroO], in N.T. only here and Mt 15:6; Mr 7:13 (from [a]
   privative and [kuros], authority). On [katargesai] see 1Co 1:28; 2:6;
   15:24,26.

   3:18 The inheritance [he kleronomia]. Old word from [kleronomos], heir
   [kleros], lot, [nemomai], 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 [kecharistai]. Perfect middle
   indicative of [charizomai]. It still holds good after the law came.

   3:19 What then is the law? [ti oun ho nomos?]. Or, why then the law? A
   pertinent question if the Abrahamic promise antedates it and holds on
   afterwards. It was added because of transgressions [tOn parabaseOn
   charin prosetethe]. First aorist passive of [prostithemi], 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). [Charin] is the
   adverbial accusative of [charis] 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). [Parabasis], from [parabainO], 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 [achris an elthei to sperma]. Future time with
   [achris an] and aorist subjunctive (usual construction). Christ he
   means by [to sperma] as in verse 16. The promise hath been made
   [epeggeltai]. Probably impersonal perfect passive rather than middle of
   [epaggellomai] as in II Macc. 4:27. Ordained through angels [diatageis
   di' aggelOn]. Second aorist passive participle of [diatassO] (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
   [en cheiri mesitou]. [En cheiri] is a manifest Aramaism or Hebraism and
   only here in the N.T. It is common in the LXX. [Mesites], from [mesos]
   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).

   3:20 Is not a mediator of one [henos ouk estin]. 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 [ho de theos heis estin]. There was no middleman between God
   and Abraham. He made the promise directly to Abraham. Over 400
   interpretations of this verse have been made!

   3:21 Against the promises [kata tOn epaggeliOn]. A pertinent question
   again. Far from it [me genoito]. Which could make alive [ho dunamenos
   zOopoiesai]. First aorist active infinitive of [zOopoieO], late
   compound [zOos], alive, [poieO], to make) verb for which see 1Co 15:22.
   Spiritual life, he means, here and hereafter. Verily [ontOs]. "Really"
   (cf. Mr 11:32; Lu 24:34). Condition and conclusion [an en] of second
   class, determined as unfulfilled. He had already said that Christ died
   to no purpose in that case (2:21).

   3:22 Hath shut up [sunekleisen]. Did shut together. First aorist active
   indicative of [sunkleiO], 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 [hupo hamartian]. See [hupo kataran] 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 [ta panta] (the all things), the
   totality of everything. See Ro 3:10-19; 11:32. That [hina]. God's
   purpose, personifying scripture again. Might be given [dothei]. First
   aorist passive subjunctive of [didOmi] with [hina].

   3:23 Before faith came [pro tou elthein ten pistin]. "Before the coming
   (second aorist active infinitive of [erchomai], 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 [huper nomon
   ephrouroumetha]. Imperfect passive of [phroureO], to guard (from
   [phrouros], a guard). See on Ac 9:24; 2Co 11:32. It was a long
   progressive imprisonment. Unto the faith which should afterwards be
   revealed [eis ten mellousan pistin apokaluphthenai]. "Unto the faith
   (verse 22 again) about to be revealed." [MellO] and the first aorist
   passive infinitive (regular idiom).

   3:24 Our tutor unto Christ [paidagOgos humOn eis Christon]. 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
   [hina ek pisteOs dikaiOthOmen]. This is the ultimate purpose of the law
   as paedagogue. Now that faith is come [elthouses tes pisteOs]. Genitive
   absolute, "the faith (the time of the faith spoken of in verse 23)
   having come." Under a tutor [hupo paidagOgon]. The pedagogue is
   dismissed. We are in the school of the Master.

   3:26 For ye are all sons of God [pantes gar huioi theou este]. Both
   Jews and Gentiles (3:14) and in the same way "through faith in Christ
   Jesus" [dia tes pisteOs en ChristOi Iesou]. 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" [huiothesia] into his family
   (verse 5; Ro 8:15,23). Those led by the Spirit are sons of God (Ro
   8:14).

   3:27 Were baptized into Christ [eis Christon ebaptisthete]. First
   aorist passive indicative of [baptizO]. Better, "were baptized unto
   Christ" in reference to Christ. Did put on Christ [Christon
   enedusasthe]. First aorist middle indicative of [enduO] [-nO]. 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).

   3:28 There can be neither [ouk eni]. Not a shortened form of [enesti],
   but the old lengthened form of [en] with recessive accent. So [ouk eni]
   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 [heis]. No word for "man" in the Greek, and yet
   [heis] is masculine, not neuter [hen]. "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
   [en] 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."

   3:29 If ye are Christ's [ei de humeis Christou]. 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.
     __________________________________________________________________

Chapter 4

   4:1 So long as [eph' hoson chronon]. "For how long a time,"
   incorporation of the antecedent [chronon] into the relative clause. The
   heir [ho kleronomos]. Old word [kleros], lot, [nemomai], to possess).
   Illustration from the law of inheritance carrying on the last thought
   in 3:29. A child [nepios]. One that does not talk [ne, epos], word).
   That is a minor, an infant, immature intellectually and morally in
   contrast with [teleioi], full grown (1Co 3:1; 14:20; Php 3:15; Eph
   4:13). From a bondservant [doulou]. Slave. Ablative case of comparison
   after [diapherei] for which verb see on Mt 6:26. Though he is lord of
   all [Kurios pantOn On]. Concessive participle [On], "being legally
   owner of all" (one who has the power, [ho echOn kuros].

   4:2 Under guardians [hupo epitropous]. Old word from [epitrepO], 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 [oikonomous].
   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 [achri tes prothesmias tou patros].
   Supply [hemeras] (day), for [prothesmios] is an old adjective
   "appointed beforehand" [pro, thesmos], from [tithemi]. 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.

   4:3 When we were children [hote emen nepioi]. 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 [hemeis emetha dedoulOmenoi]. Periphrastic past perfect of
   [douloO], to enslave, in a permanent state of bondage. Under the
   rudiments of the world [hupo ta stoicheia tou kosmou]. [Stoichos] is
   row or rank, a series. So [stoicheion] is any first thing in a
   [stoichos] 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 [kosmos] 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.

   4:4 The fulness of the time [to plerOma tou chronou]. Old word from
   [pleroO], 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 [prothesmia] of verse 2. Born of a
   woman [genomenon ek gunaikos]. 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" [ton huion autou], 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 [genomenon
   hupo nomon]. He not only became a man, but a Jew. The purpose [hina] of
   God thus was plainly to redeem [exagorasei], as in 3:13) those under
   the law, and so under the curse. The further purpose [hina] was that we
   (Jew and Gentile) might receive [apolabOmen], second aorist active
   subjunctive of [apolambanO], not get back (Lu 15:27), but get from
   [apo] God the adoption [ten huiothesian]. 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.

   4:6 Because ye are sons [hoti este huioi]. This is the reason for
   sending forth the Son (4:4 and here). We were "sons" in God's elective
   purpose and love. [Hoti] is causal (1Co 12:15; Ro 9:7). The Spirit of
   his Son [to pneuma tou huioi autou]. 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 [krazon Abba ho pater]. The participle agrees with
   [pneuma] 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. [Abba] is the Aramaic word for
   father with the article and [ho pater] 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.

   4:7 No longer a bondservant [ouketi doulos]. 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.

   4:8 To them which by nature are not gods [tois phusei me ousi theois].
   In 1Co 10:20 he terms them "demons," the "so-called gods" (1Co 8:5),
   worshipping images made by hands (Ac 17:29).

   4:9 Now that ye have come to know God [nun de gnontes]. Fine example of
   the ingressive second aorist active participle of [ginOskO], come to
   know by experience through faith in Christ. Rather to be known of God
   [mallon de gnOsthentes hupo theou]. 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 [pOs]. "A question full of
   wonder" (Bengel). See 1:6. Turn ye back again? [epistrephete palin?].
   Present active indicative, "Are ye turning again?" See [metatithesthe]
   in 1:6. The weak and beggarly rudiments [ta asthene kai ptOcha
   stoicheia]. The same [stoicheia] 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 [palin anOthen]. Old word, from above [anO] 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).

   4:10 Ye observe [paratereisthe]. 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.

   4:11 I am afraid of you [phoboumai humas]. He shudders to think of it.
   Lest by any means I have bestowed labour upon you in vain [me pOs eikei
   kekopiaka eis humas]. Usual construction after a verb of fearing about
   what has actually happened [me pOs] and the perfect active indicative
   of [kopiaO], to toil wearily). A fear about the future would be
   expressed by the subjunctive. Paul fears that the worst has happened.

   4:12 Be as I am [ginesthe hOs egO]. Present middle imperative, "Keep on
   becoming as I am." He will not give them over, afraid though he is.

   4:13 Because of an infirmity of the flesh [di' astheneian tes sarkos].
   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" [to
   proteron], 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" [oidate].

   4:14 A temptation to you in my flesh [ton peirasmon humOn en tei sarki
   mou]. "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 [oude exeptusate]. First aorist active indicative of [ekptuO],
   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 [hOs aggelon theou], as Christ Jesus [hOs
   Christon Iesoun]. 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.

   4:15 That gratulation of yourselves [ho makarismos humOn]. "Your
   felicitation." Rare word from [makarizO], 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 [tous ophthalmous humOn exoruxantes edOkate moi].
   This is the conclusion of a condition of the second class without [an]
   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 [an].
   It is strong language and is saved from hyperbole by "if possible" [ei
   dunaton]. Did Paul not have at this time serious eye trouble?

   4:16 Your enemy [echthros humOn]. Active sense of [echthros], 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 [aletheuOn humin]. Present active participle of
   [aletheuO], old verb from [alethes], 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.

   4:17 They zealously seek you [zelousin humas]. [ZeloO] is an old and a
   good word from [zelos] (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 [ekkleisai
   humas]. From Christ as he will show (5:4). That ye may seek them [hina
   autous zeloute]. Probably present active indicative with [hina] as in
   [phusiousthe] (1Co 4:6) and [ginOskomen] (1Jo 5:20). The contraction
   [-oete] would be [-Ote], not [-oute] (Robertson, Grammar, p. 325).

   4:18 To be zealously sought in a good matter [zelousthai en kalOi].
   Present passive infinitive. It is only in an evil matter that it is bad
   as here [ou kalos]. When I am present [en tOi pareinai me]. "In the
   being present as to me."

   4:19 I am in travail [OdinO]. 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 [mechris hou morphOthei Christos en humin].
   Future temporal clause with [mechris hou] (until which time) and the
   first aorist passive subjunctive of [morphoO], 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.

   4:20 I could with [ethelon]. Imperfect active, I was wishing like
   Agrippa's use of [eboulomen] in Ac 25:22, "I was just wishing. I was
   longing to be present with you just now [arti]." To change my voice
   [allaxai ten phOnen mou]. 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 [aporoumai]. I am at a
   loss and know not what to do. [AporeO] is from [a] privative and
   [poros], way. I am lost at this distance from you. About you [en
   humin]. In your cases. For this use of [en] see 2Co 7:16; Ga 1:24.

   4:21 That desire to be under the law [hoi hupo nomon thelontes einai].
   "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"
   [thelontes] 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.

   4:22 By the handmaid [ek tes paidiskes]. From Ge 16:1. Feminine
   diminutive of [pais], 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.

   4:23 Is born [gegennetai]. Perfect passive indicative of [gennaO],
   stand on record so. Through promise [di' epaggelias]. In addition to
   being "after the flesh" [kata sarka].

   4:24 Which things contain an allegory [hatina estin allegoroumena].
   Literally, "Which things are allegorized" (periphrastic present passive
   indicative of [allegoreO]. Late word (Strabo, Plutarch, Philo,
   Josephus, ecclesiastical writers), only here in N.T. The ancient
   writers used [ainittomai] to speak in riddles. It is compounded of
   [allo], another, and [agoreuO], 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 [tupikOs] 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 [hautai
   gar eisin]. Allegorically interpreted, he means. From Mount Sinai [apo
   orous Sina]. Spoken from Mount Sinai. Bearing [gennOsa]. Present active
   participle of [gennaO], 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 [hetis
   estin Hagar]. Allegorically interpreted.

   4:25 This Hagar [to Hagar]. Neuter article and so referring to the word
   Hagar (not to the woman, [he] 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
   [suntoichei]. 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 [sunstoichiai] 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.

   4:26 The Jerusalem that is above [he anO Ierousalem]. 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).

   4:27 Which is our mother [hetis estin meter hemOn]. 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 [euphrantheti]. First aorist passive
   imperative of [euphrainO]. Break forth [rexon]. First aorist active
   imperative of [regnumi], to rend, to burst asunder. Supply
   [euphrosunen] (joy) as in Isa 49:13. The desolate [tes eremou]. 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.

   4:28 Now we [hemeis de]. Some MSS. have [humeis de] (now ye). In either
   case Paul means that Christians (Jews and Gentiles) are children of the
   promise as Isaac was [kata Isaak], after the manner of Isaac).

   4:29 Persecuted [ediOken]. Imperfect active of [diOkO], 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 [houtos kai nun] the Jews were persecuting Paul and all Christians
   (1Th 2:15f.).

   4:30 Cast out [ekbale]. Second aorist active imperative of [ekballO].
   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 [ou me kleronomesei].
   Strong negative [ou me] 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."

   4:31 But of the freewoman [alla tes eleutheras]. We are children of
   Abraham by faith (3:7).
     __________________________________________________________________

Chapter 5

   5:1 With freedom [tei eleutheriai]. 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 [hemas
   Christos eleutherOsen]. Effective aorist active indicative of
   [eleutheroO] (from [erchomai], to go, go free). Stand fast therefore
   [stekete oun]. See on Mr 3:31; 1Co 16:13 for this late word from
   perfect stem of [histemi], "keep on standing therefore," "stay free
   since Christ set you free." Be not entangled again [me palin
   enechesthe]. "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.

   5:2 I Paul [egO Paulos]. 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 [ean peritemnesthe]. 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.

   5:3 A debtor [opheiletes]. Common word from [opheilO], to owe for one
   who has assumed an obligation. See on Mt 6:12. See Ga 3:10. He takes
   the curse on himself.

   5:4 Ye are severed from Christ [katergethete apo Christou]. First
   aorist passive of [katargeO], to make null and void as in Ro 7:2,6. Who
   would be justified by the law [hoitines en nomOi dikaiousthe]. Present
   passive conative indicative, "ye who are trying to be justified in the
   law." Ye are fallen away from grace [tes charitos exepesate]. Second
   aorist active indicative of [ekpiptO] (with [a] 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.

   5:5 For we [hemeis gar]. We Christians as opposed to the legalists.
   Through the Spirit by faith [pneumati ek pisteOs]. By the Spirit (Holy
   Spirit) out of faith (not law). Clear-cut repetition to make it plain.

   5:6 Availeth anything [ischuei ti]. Old word to have strength [isch-s].
   See on Mt 5:13. Neither Jew nor Greek has any recommendation in his
   state. See 3:28. All stand on a level in Christ. Faith working through
   love [pistis di' agapes energoumene]. Middle voice of [energeO] and
   "through love," "the moral dynamic" (Burton) of Paul's conception of
   freedom from law.

   5:7 Who did hinder you? [tis humas enekopsen?]. First aorist active
   indicative of [enkoptO], to cut in on one, for all the world like our
   use of one cutting in on us at the telephone. For this late verb see on
   Ac 24:4; 1Th 2:18. Note the singular [tis]. There was some ringleader
   in the business. Some one "cut in" on the Galatians as they were
   running the Christian race and tried to trip them or to turn them.

   5:8 This persuasion [he peismone]. "The art of persuasion," the effort
   of the Judaizers to persuade you. Only here and in ecclesiastical
   writers.

   5:9 This proverb Paul has in 1Co 5:6. It is merely the pervasive power
   of leaven that is involved in the proverb as in Mt 13:33, not the use
   of leaven as a symbol of evil.

   5:10 Whosoever he be [hostis ean ei]. Indefinite relative clause with
   [ean] and subjunctive. It seems unlikely that Paul knew precisely who
   the leader was. In 1:6 he uses the plural of the same verb [tarassO]
   and see also [anastatountes] in verse 12.

   5:11 Why am I still persecuted? [ti eti diOkomai?]. Some of the
   Judaizers even circulated the slander that Paul preached circumcision
   in order to ruin his influence.

   5:12 I would [ophelon]. Would that, used as conjunction in wishes. See
   on 1Co 4:2; 2Co 11:1. Here a wish about the future with future
   indicative. They which unsettle you [hoi anastatountes humas]. Late
   verb from [anastatos], driven from one's abode, and in papyri in this
   sense as well as in sense of upsetting or disturbing one's mind (boy's
   letter) as here. In Ac 17:6; 21:38 we have it in sense of making a
   commotion. Cut themselves off [apokopsontai]. Future middle of
   [apokoptO], old word to cut off as in Ac 27:32, here to mutilate.

   5:13 Ye were called for freedom [ep' eleutheriai eklethete]. The same
   point as in 5:1 made plainer by the use of [ep'] (on the basis of, for
   the purpose of). See 1Th 4:7 for this use of [epi]. Only use not [monon
   me]. No word for "use" in the Greek. Probably supply [trepete] or
   [strephete], "turn not your liberty into an occasion for the flesh"
   [eis aphormen tei sarki], as a spring board for license. On [aphorme],
   see on 2Co 5:12. Liberty so easily turns to license.

   5:14 Even in this [en tOi]. Just the article with [en], "in the," but
   it points at the quotation from Le 19:18. Jews (Lu 10:29) confined
   "neighbour" [plesion] to Jews. Paul uses here a striking paradox by
   urging obedience to the law against which he has been arguing, but this
   is the moral law as proof of the new love and life. See also Ro 13:8,
   precisely as Jesus did (Mt 22:40).

   5:15 If ye bite and devour one another [ei allelous daknete kai
   katesthiete]. Condition of first class assumed as true. Two common and
   old verbs often used together of wild animals, or like cats and dogs.
   That ye be not consumed one of another [me hup' allelOn analOthete].
   Negative final clause with first aorist passive subjunctive of
   [analiskO], old word to consume or spend. In N.T. only here and Lu
   9:54. There is a famous story of two snakes that grabbed each other by
   the tail and each swallowed the other.

   5:16 Ye shall not fulfil [ou me telesete]. Rather, "Ye will not
   fulfil." Strong double negative with aorist active subjunctive. The
   lust of the flesh [epithumian sarkos]. Bad sense here as usual in Paul,
   but not so in 1Th 2:17; Php 1:23. The word is just craving or longing
   (from [epi, thumos], yearning after).

   5:17 Lusteth against [epithumei kata]. Like a tug of war. This use of
   [sarx] as opposed to the Spirit (Holy Spirit) personifies [sarx].
   Lightfoot argues that [epithumei] cannot be used with the Spirit and so
   some other verb must be supplied for it. But that is wholly needless,
   for the verb, like [epithumia], does not mean evil desire, but simply
   to long for. Christ and Satan long for the possession of the city of
   Man Soul as Bunyan shows. Are contrary the one to the other [allelois
   antikeitai]. Are lined up in conflict, face to face [anti-], a
   spiritual duel (cf. Christ's temptations), with dative case of personal
   interest [allelois]. That ye may not do [hina me poiete]. "That ye may
   not keep on doing" (present active subjunctive of [poieO]. That ye
   would [ha ean thelete]. "Whatever ye wish" (indefinite relative with
   [ean] and present subjunctive).

   5:18 Under the law [hupo nomon]. Instead of "under the flesh" as one
   might expect. See Ga 3:2-6 for contrast between law and spirit. The
   flesh made the law weak (Rom 8:3; Heb 9:10,13). They are one and the
   same in result. See same idea in Ro 8:14. Note present tense of
   [agesthe] (if you are continually led by the Spirit). See verse 23.

   5:19 Manifest [phanera]. Opposed to "hidden" [krupta]. Ancient writers
   were fond of lists of vices and virtues. Cf. Stalker's sermons on The
   Seven Cardinal Virtues and The Seven Deadly Sins. There are more than
   seven in this deadly list in verses 19-21. He makes the two lists in
   explanation of the conflict in verse 17 to emphasize the command in
   verses 13f. There are four groups in Paul's list of manifest vices: (1)
   Sensual sins like fornication [porneia], prostitution, harlotry),
   uncleanness [akatharsia], moral impurity), lasciviousness [aselgeia],
   wantonness), sexual vice of all kinds prevailed in heathenism. (2)
   Idolatry [eidOlatreia], worship of idols) and witchcraft [pharmakeia]
   from [pharmakon], a drug, the ministering of drugs), but the sorcerers
   monopolized the word for a while in their magical arts and used it in
   connection with idolatry. In N.T. only here and Re 18:23. See Ac 19:19
   [perierga], curious arts. (3) Personal relations expressed by eight
   words, all old words, sins of the spirit, like enmities [exthrai],
   personal animosities), strife [eris], rivalry, discord), jealousies
   [zelos] or [zeloi], MSS. vary, our very word), wraths [thumoi],
   stirring emotions, then explosions), factions [eritheiai], from
   [erithos], day labourer for hire, worker in wool, party spirit),
   divisions [dichostasiai], splits in two, [dicha] and [stasis], heresies
   [haireseis], the very word, but really choosings from [haireomai],
   preferences), envyings [phthonoi], feelings of ill-will). Surely a
   lively list. (4) Drunkenness [methai], old word and plural, drunken
   excesses, in N.T. only here and Lu 21:34; Ro 13:13), revellings
   [kOmoi], old word also for drinking parties like those in honour of
   Bacchus, in N.T. only here and Ro 13:13; 1Pe 4:3). And such like [kai
   ta homoia toutois]. And the things like these (associative instrumental
   [toutois] after [homoia], like). It is not meant to be exhaustive, but
   it is representative.

   5:21 Forewarn [prolegO] --did forewarn [proeipon]. Paul repeats his
   warning given while with them. He did his duty then. Gentile churches
   were peculiarly subject to these sins. But who is not in danger from
   them? Practise [prassontes]. [PrassO] is the verb for habitual practice
   (our very word, in fact), not [poieO] for occasional doing. The habit
   of these sins is proof that one is not in the Kingdom of God and will
   not inherit it.

   5:22 The fruit of the Spirit [ho karpos tou pneumatos]. Paul changes
   the figure from works [erga] in verse 19 to fruit as the normal
   out-cropping of the Holy Spirit in us. It is a beautiful tree of fruit
   that Paul pictures here with nine luscious fruits on it: Love [agape].
   Late, almost Biblical word. First as in 1Co 13, which see for
   discussion as superior to [philia] and [erOs]. Joy [chara]. Old word.
   See on 1Th 1:6. Peace [eirene]. See on 1Th 1:1. Long-suffering
   [makrothumia]. See on 2Co 6:6. Kindness [chrestotes]. See on 2Co 6:6.
   Goodness [agathOsune]. See on 2Th 1:11. Faithfulness [pistis]. Same
   word as "faith." See on Mt 23:33; 1Co 13:7,13. Meekness [prautes]. See
   on 1Co 4:21; 2Co 10:1. Temperance [egkrateia]. See on Ac 24:25. Old
   word from [egkrates], one holding control or holding in. In N.T. only
   in these passages and 2Pe 1:6. Paul has a better list than the four
   cardinal virtues of the Stoics (temperance, prudence, fortitude,
   justice), though they are included with better notes struck. Temperance
   is alike, but kindness is better than justice, long-suffering than
   fortitude, love than prudence.

   5:24 Crucified the flesh [ten sarka estaurOsan]. Definite event, first
   aorist active indicative of [stauroO] as in 2:19 (mystical union with
   Christ). Paul uses [sarx] here in the same sense as in verses 16, 17,
   19, "the force in men that makes for evil" (Burton). With [sun].
   "Together with," emphasizing "the completeness of the extermination of
   this evil force" and the guarantee of victory over one's passions and
   dispositions toward evil.

   5:25 By the Spirit let us also walk [pneumati kai stoichOmen]. Present
   subjunctive (volitive) of [stoicheO], "Let us also go on walking by the
   Spirit." Let us make our steps by the help and guidance of the Spirit.

   5:26 Let us not be [me ginOmetha]. Present middle subjunctive
   (volitive), "Let us cease becoming vainglorious" [kenodoxoi], late word
   only here in N.T. [kenos, doxa]. Once in Epictetus in same sense.
   Provoking one another [allelous prokaloumenoi]. Old word [prokaleO], to
   call forth, to challenge to combat. Only here in N.T. and in bad sense.
   The word for "provoke" in Heb 10:24 is [paroxusmon] (our "paroxysm").
   Envying [phthonountes]. Old verb from [phthonos]. Only here in N.T.
     __________________________________________________________________

Chapter 6

   6:1 If a man be overtaken [ean kai prolemphthei anthrOpos]. Condition
   of third class, first aorist passive subjunctive of [prolambanO], old
   verb to take beforehand, to surprise, to detect. Trespass
   [paraptOmati]. Literally, a falling aside, a slip or lapse in the
   papyri rather than a wilful sin. In Polybius and Diodorus. Koine word.
   Ye which are spiritual [hoi pneumatikoi]. See on 1Co 3:1. The
   spiritually led (5:18), the spiritual experts in mending souls. Restore
   [katartizete]. Present active imperative of [katartizO], the very word
   used in Mt 4:21 of mending nets, old word to make [artios], fit, to
   equip thoroughly. Looking to thyself [skopOn seauton]. Keeping an eye
   on as in 2Co 4:18 like a runner on the goal. Lest thou also be tempted
   [me kai su peirastheis]. Negative purpose with first aorist passive
   subjunctive. Spiritual experts (preachers in particular) need this
   caution. Satan loves a shining mark.

   6:2 Bear ye one another's burdens [allelOn ta bare bastazete]. Keep on
   bearing (present active imperative of [bastazO], old word, used of
   Jesus bearing his Cross in Joh 19:17. [Baros] means weight as in Mt
   20:12; 2Co 4:17. It is when one's load ( [phortion], verse 5) is about
   to press one down. Then give help in carrying it.) Fulfil
   [anaplerOsate]. First aorist active imperative of [anapleroO], to fill
   up, old word, and see on Mt 23:32; 1Th 2:16; 1Co 14:16. Some MSS. have
   future indicative [anaplerOsete].

   6:3 Something when he is nothing [ti meden On]. Thinks he is a big
   number being nothing at all (neuter singular pronouns). He is really
   zero. He deceiveth himself [phrenapatai heauton]. Late compound word
   [phren], mind, [apataO], lead astray), leads his own mind astray. Here
   for first time. Afterwards in Galen, ecclesiastical and Byzantine
   writers. He deceives no one else.

   6:5 Each shall bear his own burden [to idion phortion bastasei].
   [Phortion] is old word for ship's cargo (Ac 27:10). Christ calls his
   [phortion] light, though he terms those of the Pharisees heavy (Mt
   23:4), meant for other people. The terms are thus not always kept
   distinct, though Paul does make a distinction here from the [bare] in
   verse 2.

   6:6 That is taught [ho katechoumenos]. For this late and rare verb
   [katecheO], see on Lu 1:4; Ac 18:25; 1Co 14:19. It occurs in the papyri
   for legal instruction. Here the present passive participle retains the
   accusative of the thing. The active [tOi katechounti] joined with the
   passive is interesting as showing how early we find paid teachers in
   the churches. Those who receive instruction are called on to
   "contribute" (better than "communicate" for [koinOneitO] for the time
   of the teacher (Burton). There was a teaching class thus early (1Th
   5:12; 1Co 12:28; Eph 4:11; 1Th 5:17).

   6:7 Be not deceived [me planasthe]. Present passive imperative with
   [me], "stop being led astray" [planaO], common verb to wander, to lead
   astray as in Mt 24:4f.). God is not mocked [ou mukterizetai]. This rare
   verb (common in LXX) occurs in Lysias. It comes from [mukter] (nose)
   and means to turn the nose up at one. That is done towards God, but
   never without punishment, Paul means to say. In particular, he means
   "an evasion of his laws which men think to accomplish, but, in fact,
   cannot" (Burton). Whatsoever a man soweth [ho ean speirei anthrOpos].
   Indefinite relative clause with [ean] and the active subjunctive
   (either aorist or present, form same here). One of the most frequent of
   ancient proverbs (Job 4:8; Arist., Rhet. iii. 3). Already in 2Co 9:6.
   Same point in Mt 7:16; Mr 4:26f. That [touto]. That very thing, not
   something different. Reap [therisei]. See on Mt 6:26 for this old verb.

   6:8 Corruption [phthoran]. For this old word from [phtheirO], see on
   1Co 15:42. The precise meaning turns on the context, here plainly the
   physical and moral decay or rottenness that follows sins of the flesh
   as all men know. Nature writes in one's body the penalty of sin as
   every doctor knows. Eternal life [zOen aiOnion]. See on Mt 25:46 for
   this interesting phrase so common in the Johannine writings. Plato used
   [aiOnios] for perpetual. See also 2Th 1:9. It comes as nearly meaning
   "eternal" as the Greek can express that idea.

   6:9 Let us not be weary in well-doing [to kalon poiountes me
   enkakOmen]. Volitive present active subjunctive of [enkakeO] on which
   see Lu 18:1; 2Th 3:13; 2Co 4:1,16 [en, kakos], evil). Literally, "Let
   us not keep on giving in to evil while doing the good." It is curious
   how prone we are to give in and to give out in doing the good which
   somehow becomes prosy or insipid to us. In due season [kairOi idiOi].
   Locative case, "at its proper season" (harvest time). Cf. 1Ti 2:6; 6:15
   (plural). If we faint not [me ekluomenoi]. Present passive participle
   (conditional) with [me]. Cf. [ekluO], old verb to loosen out.
   Literally, "not loosened out," relaxed, exhausted as a result of giving
   in to evil [enkakOmen].

   6:10 As we have opportunity [hOs kairon echOmen]. Indefinite
   comparative clause (present subjunctive without [an]. "As we have
   occasion at any time." Let us work that which is good [ergazOmetha to
   agathon]. Volitive present middle subjunctive of [ergazomai], "Let us
   keep on working the good deed." Of the household of faith [tous
   oikeious tes pisteOs]. For the obvious reason that they belong to the
   same family with necessary responsibility.

   6:11 With how large letters [pelikois grammasin]. Paul now takes the
   pen from the amanuensis (cf. Ro 16:22) and writes the rest of the
   Epistle (verses 11-18) himself instead of the mere farewell greeting
   (2Th 3:17; 1Co 16:21; Col 4:18). But what does he mean by "with how
   large letters"? Certainly not "how large a letter." It has been
   suggested that he employed large letters because of defective eyesight
   or because he could only write ill-formed letters because of his poor
   handwriting (like the print letters of children) or because he wished
   to call particular attention to this closing paragraph by placarding it
   in big letters (Ramsay). This latter is the most likely reason.
   Deissmann, ( St. Paul, p. 51) argues that artisans write clumsy
   letters, yes, and scholars also. Milligan ( Documents, p. 24;
   Vocabulary, etc.) suggests the contrast seen in papyri often between
   the neat hand of the scribe and the big sprawling hand of the
   signature. I have written [egrapsa]. Epistolary aorist. With mine own
   hand [tei emei cheiri]. Instrumental case as in 1Co 16:21.

   6:12 To make a fair show [euprosOpesai]. First aorist active infinitive
   of [euprosOpeO], late verb from [euprosOpos], fair of face [eu,
   prosOpon]. Here only in N.T., but one example in papyri (Tebt. I. 19 12
   B.C. 114) which shows what may happen to any of our N.T. words not yet
   found elsewhere. It is in Chrysostom and later writers. They compel
   [anagkazousin]. Conative present active indicative, "they try to
   compel." For the cross of Christ [tOi staurOi tou Christou].
   Instrumental case (causal use, Robertson, Grammar, p. 532). Cf. 2Co
   2:13. "For professing the cross of Christ" (Lightfoot).

   6:13 They who receive circumcision [hoi peritemnomenoi]. Present
   causative middle of [peritemnO], those who are having themselves
   circumcised. Some MSS. read [hoi peritetmemenoi], "they who have been
   circumcised" (perfect passive participle). Probably the present
   [peritemnomenoi] is correct as the harder reading.

   6:14 Far be it from me [emoi me genoito]. Second aorist middle optative
   of [ginomai] in a negative [me] wish about the future with dative case:
   "May it not happen to me." See 2:17. The infinitive [kauchasthai] (to
   glory) is the subject of [genoito] as is common in the LXX, though not
   elsewhere in the N.T. Hath been crucified unto me [emoi estaurOtai].
   Perfect passive indicative of [stauroO], stands crucified, with the
   ethical dative again [emoi]. This is one of the great sayings of Paul
   concerning his relation to Christ and the world in contrast with the
   Judaizers. Cf. 2:19f.; 3:13; 4:4f.; 1Co 1:23f.; Ro 1:16; 3:21ff.; 4:25;
   5:18. World [kosmos] has no article, but is definite as in 2Co 5:19.
   Paul's old world of Jewish descent and environment is dead to him (Php
   3:3f.).

   6:15 A new creature [kaine ktisis]. For this phrase see on 2Co 5:17.

   6:16 By this rule [tOi kanoni toutOi]. For [kanOn], see on 2Co 10:13,
   15f.

   6:17 From henceforth [tou loipou]. Usually [to loipon], the accusative
   of general reference, "as for the rest" (Php 3:1; 4:8). The genitive
   case (as here and Eph 6:10) means "in respect of the remaining time."
   The marks of Jesus [ta stigmata tou Iesou]. Old word from [stizO], to
   prick, to stick, to sting. Slaves had the names or stamp of their
   owners on their bodies. It was sometimes done for soldiers also. There
   were devotees also who stamped upon their bodies the names of the gods
   whom they worshipped. Today in a round-up cattle are given the owner's
   mark. Paul gloried in being the slave of Jesus Christ. This is probably
   the image in Paul's mind since he bore in his body brandmarks of
   suffering for Christ received in many places (2Co 6:4-6; 11:23ff.),
   probably actual scars from the scourgings (thirty-nine lashes at a
   time). If for no other reason, listen to me by reason of these scars
   for Christ and "let no one keep on furnishing trouble to me."

   6:18 The farewell salutation is much briefer than that in 2Co 13:13,
   but identical with that in Phm 1:25. He calls them "brethren"
   [adelphoi] in spite of the sharp things spoken to them.
     __________________________________________________________________

                                    Indexes
     __________________________________________________________________

Index of Scripture References

   Genesis

   [1]12:3   [2]13:15   [3]15:6   [4]15:13   [5]16:1   [6]18:18
   [7]21:9   [8]21:10

   Exodus

   [9]12:40

   Leviticus

   [10]19:18

   Deuteronomy

   [11]21:23   [12]27:26   [13]28:54   [14]33:2

   Joshua

   [15]10:26

   Job

   [16]4:8

   Psalms

   [17]143:2

   Isaiah

   [18]49:13   [19]54:1   [20]66:23

   Matthew

   [21]1:1-16   [22]3:7   [23]4:21   [24]5:13   [25]6:12   [26]6:23
   [27]6:26   [28]6:26   [29]7:16   [30]8:12   [31]11:1   [32]13:22
   [33]13:33   [34]13:38   [35]14:2   [36]15:6   [37]18:6   [38]20:8
   [39]20:12   [40]20:19   [41]21:38   [42]22:40   [43]23:4   [44]23:28
   [45]23:32   [46]23:33   [47]24:4   [48]25:46   [49]26:28   [50]26:29
   [51]26:45   [52]27:44   [53]27:51

   Mark

   [54]3:31   [55]4:26   [56]7:1-23   [57]7:13   [58]11:32   [59]14:36
   [60]15:32

   Luke

   [61]1:3   [62]1:4   [63]1:13   [64]1:57   [65]3:7   [66]5:6   [67]6:7
   [68]7:47   [69]9:54   [70]10:29   [71]12:42   [72]12:45   [73]15:1-32
   [74]15:27   [75]18:1   [76]18:32   [77]21:34   [78]23:31   [79]24:34

   John

   [80]8:37-44   [81]10:1-42   [82]11:50   [83]15:1-6   [84]15:26
   [85]16:22   [86]16:24   [87]19:17   [88]19:32   [89]20:28

   Acts

   [90]1:13   [91]1:25   [92]2:20   [93]3:25   [94]5:30   [95]5:30
   [96]6:7   [97]7   [98]7:5   [99]7:6   [100]7:38   [101]7:52
   [102]9:4-6   [103]9:22   [104]9:24   [105]9:26-30   [106]9:26-30
   [107]9:30   [108]9:31   [109]9:31   [110]10:39   [111]11:1
   [112]11:1-18   [113]11:1-18   [114]11:2   [115]11:30   [116]11:30
   [117]12   [118]12:1   [119]12:17   [120]13   [121]13:39   [122]14
   [123]14:2   [124]14:5   [125]14:12   [126]14:19   [127]14:22
   [128]15   [129]15:1   [130]15:1-41   [131]15:2   [132]15:2
   [133]15:4   [134]15:4   [135]15:5   [136]15:6-29   [137]15:6-29
   [138]15:10   [139]15:10   [140]15:37   [141]15:39   [142]17:6
   [143]17:8   [144]17:24   [145]17:29   [146]18:25   [147]19:19
   [148]20:20   [149]20:27   [150]21:20   [151]21:38   [152]22:3
   [153]22:7   [154]22:14   [155]23:27   [156]24:4   [157]24:25
   [158]25:22   [159]26:16   [160]27:10   [161]27:32

   Romans

   [162]1   [163]1:1   [164]1:3   [165]1:16   [166]2:23   [167]3:9
   [168]3:10-19   [169]3:15   [170]3:21   [171]3:26   [172]4:3
   [173]4:6   [174]4:9   [175]4:16   [176]4:25   [177]5:6   [178]5:18
   [179]5:20   [180]6   [181]6:4   [182]6:4-6   [183]6:6   [184]6:8
   [185]7   [186]7:2   [187]7:4   [188]7:6   [189]7:6   [190]7:7
   [191]7:25   [192]8:3   [193]8:9   [194]8:14   [195]8:14   [196]8:15
   [197]8:15   [198]8:15   [199]8:23   [200]8:23   [201]8:26   [202]8:38
   [203]9:4   [204]9:5   [205]9:7   [206]11:32   [207]11:32   [208]11:36
   [209]13:8   [210]13:12   [211]13:13   [212]13:13   [213]13:14
   [214]14:23   [215]16:22   [216]16:23   [217]16:27

   1 Corinthians

   [218]1:23   [219]1:28   [220]2:2   [221]2:6   [222]3:1   [223]3:1
   [224]3:3   [225]3:13   [226]3:22   [227]3:22   [228]4:2   [229]4:2
   [230]4:6   [231]4:15   [232]4:21   [233]5:6   [234]6:20   [235]7:23
   [236]7:26   [237]8:5   [238]9:1   [239]9:1   [240]9:2   [241]9:6
   [242]9:8   [243]10:11   [244]10:20   [245]11:23   [246]11:25
   [247]12:3   [248]12:6   [249]12:15   [250]12:28   [251]13:1-13
   [252]13:5   [253]13:7   [254]13:10   [255]13:13   [256]14:11
   [257]14:12   [258]14:16   [259]14:19   [260]14:20   [261]15:2
   [262]15:3   [263]15:3   [264]15:8   [265]15:22   [266]15:24
   [267]15:26   [268]15:32   [269]15:42   [270]16:13   [271]16:21
   [272]16:21

   2 Corinthians

   [273]2:8   [274]2:13   [275]3:6   [276]4:1   [277]4:16   [278]4:17
   [279]4:18   [280]5:11   [281]5:12   [282]5:14   [283]5:17   [284]5:19
   [285]6:4-6   [286]6:6   [287]6:6   [288]7:16   [289]8:6   [290]8:9
   [291]9:3   [292]9:6   [293]9:10   [294]9:13   [295]10   [296]10:1
   [297]10:1   [298]10:13   [299]10:15   [300]11:1   [301]11:4
   [302]11:4   [303]11:10   [304]11:13   [305]11:20   [306]11:23
   [307]11:32   [308]12:7   [309]13:3   [310]13:13

   Galatians

   [311]1   [312]1:1   [313]1:6   [314]1:6   [315]1:6   [316]1:6
   [317]1:6   [318]1:15   [319]1:16   [320]1:16   [321]1:22   [322]1:22
   [323]1:23   [324]1:23   [325]1:23   [326]1:24   [327]1:24   [328]2
   [329]2:4   [330]2:4   [331]2:5   [332]2:5   [333]2:5   [334]2:6
   [335]2:6   [336]2:8   [337]2:15-21   [338]2:17   [339]2:19
   [340]2:19   [341]2:20   [342]2:21   [343]2:21   [344]3:2   [345]3:2
   [346]3:2-6   [347]3:3   [348]3:5   [349]3:6   [350]3:7   [351]3:7
   [352]3:7-14   [353]3:9   [354]3:10   [355]3:10   [356]3:10
   [357]3:13   [358]3:13   [359]3:13   [360]3:13   [361]3:14   [362]3:15
   [363]3:16   [364]3:18   [365]3:22   [366]3:22   [367]3:22   [368]3:22
   [369]3:23   [370]3:23   [371]3:23   [372]3:28   [373]3:29   [374]3:29
   [375]4:2   [376]4:3   [377]4:3   [378]4:4   [379]4:4   [380]4:4
   [381]4:5   [382]4:6   [383]4:9   [384]4:11   [385]4:11   [386]4:15
   [387]4:17   [388]4:27   [389]4:31   [390]5:1   [391]5:1   [392]5:4
   [393]5:4   [394]5:7   [395]5:12   [396]5:13   [397]5:16   [398]5:17
   [399]5:17   [400]5:18   [401]5:19   [402]5:19   [403]5:19-21
   [404]5:23   [405]5:24   [406]6:2   [407]6:5   [408]6:11-18
   [409]6:14   [410]17:7   [411]18:18   [412]21:12

   Ephesians

   [413]1:5   [414]1:10   [415]3:1   [416]3:21   [417]4:11   [418]4:13
   [419]4:15   [420]4:22-24   [421]5:16   [422]6:6   [423]6:10
   [424]6:11   [425]6:14

   Philippians

   [426]1:6   [427]1:18   [428]1:19   [429]1:19   [430]1:23   [431]1:30
   [432]2:5-11   [433]2:6   [434]2:13   [435]3:1   [436]3:3   [437]3:4-6
   [438]3:15   [439]4:8   [440]4:21

   Colossians

   [441]1:23   [442]2:8   [443]2:8   [444]2:12   [445]2:20   [446]2:20
   [447]2:20   [448]3:9   [449]3:22   [450]4:5   [451]4:18

   1 Thessalonians

   [452]1:1   [453]1:1   [454]1:6   [455]1:9   [456]2:4   [457]2:7
   [458]2:8   [459]2:13   [460]2:15   [461]2:16   [462]2:16   [463]2:17
   [464]2:18   [465]3:5   [466]4:7   [467]5:8   [468]5:12   [469]5:17

   2 Thessalonians

   [470]1:9   [471]1:11   [472]2:12   [473]2:15   [474]3:13   [475]3:17

   1 Timothy

   [476]1:16   [477]1:17   [478]2:5   [479]2:6   [480]3:15   [481]6:15

   2 Timothy

   [482]2:16   [483]3:9   [484]3:13

   Titus

   [485]1:5   [486]1:11

   Philemon

   [487]1:25

   Hebrews

   [488]2:2   [489]5:12   [490]8:6   [491]9:9   [492]9:10   [493]9:13
   [494]9:15   [495]9:16   [496]10:24   [497]10:38   [498]12:24

   James

   [499]1:2   [500]1:12   [501]1:24   [502]2:23   [503]3:10   [504]4:9

   1 Peter

   [505]1:15   [506]2:24   [507]4:3   [508]5:9

   2 Peter

   [509]1:5   [510]1:6   [511]2:14   [512]3:10   [513]3:15   [514]3:17

   1 John

   [515]3:12   [516]3:12   [517]3:20   [518]5:20

   Jude

   [519]1:16

   Revelation

   [520]10:1   [521]12:2   [522]18:23   [523]21:2

   2 Maccabees

   [524]2:21   [525]4:27   [526]8:1   [527]14:38

   4 Maccabees

   [528]4:16
     __________________________________________________________________

Index of Scripture Commentary

   Galatians

   [529]1   [530]2   [531]3   [532]4   [533]5   [534]6
     __________________________________________________________________

            This document is from the Christian Classics Ethereal
               Library at Calvin College, http://www.ccel.org,
                   generated on demand from ThML source.

References

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  28. file:///ccel/r/robertson_at/wp_gal/cache/wp_gal.html3?scrBook=Matt&scrCh=6&scrV=26#vii-p6.6
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