05950
 \\Dissembled likewise with him\\ (\\sunupekrithˆsan aut“i 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\\
 (\\h“ste kai Barnabas\\). Actual result expressed by \\h“ste\\ and the
 indicative and \\kai\\ clearly means "even." \\Was carried away with\\
 \\their dissimulation\\ (\\sunapˆchthˆ aut“n tˆi hupokrisei\\). First
 aorist passive indicative of \\sunapag“\\, 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.

05951
 \\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." \\Orthopode“\\ (\\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 tˆn alˆtheian tou euaggeliou\\). Just as in
 # 2:5
 Paul brought them to face (\\pros\\) that. \\I said unto Cephas before\\
 \\them all\\ (\\eipon t“i Kˆphƒi emprosthen pant“n\\). \\Being a Jew\\
 (\\Ioudaios huparch“n\\, 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\\ (\\ethnik“s\\). Late adverb, here only in N.T.
 Like Gentiles. \\As do the Jews\\ (\\Ioudaik“s\\). 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 15:39; 1Co 9:6
 though they soon separated over John Mark.

05952
 \\Not sinners of the Gentiles\\ (\\ouk ex ethn“n hamart“loi\\). 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."

05953
 \\Is not justified\\ (\\ou dikaioutai\\). Present passive indicative of
 \\dikaio“\\, an old causative verb from \\dikaios\\, righteous (from
 \\dike\\, right), to make righteous, to declare righteous. It is made
 like \\axio“\\, to deem worthy, and \\koino“\\, to consider common. It is
 one of the great Pauline words along with \\dikaiosunˆ\\,
 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 \\dikaio“\\, employed. It is the heart of his
 message in all his Epistles. The terms faith (\\pistis\\),
 righteousness (\\dikaiosunˆ\\), 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 mˆ\\). Except. \\Even we\\
 (\\kai hˆmeis\\). 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 15:10
 He quotes
 # Ps 143:2
 Paul uses \\dikaiosunˆ\\ 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.

05954
 \\We ourselves were found sinners\\ (\\heurethˆmen kai autoi\\
 \\hamart“loi\\). 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\\ (\\mˆ genoito\\).
 Literally, "May it not happen." Wish about the future (\\mˆ\\ and the
 optative).

05955
 \\A transgressor\\ (\\parabatˆn\\). 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.

05956
 \\I through the law died to the law\\ (\\eg“ dia nomou nom“i\\
 \\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.

05957
 \\I have been crucified with Christ\\ (\\Christ“i sunestaur“mai\\). One
 of Paul's greatest mystical sayings. Perfect passive indicative
 of \\sustauro“\\ with the associative instrumental case (\\Christ“i\\).
 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 eg“\\). 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\\ (\\tˆi 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).

05958
 \\I do not make void the grace of God\\ (\\ouk athet“ tˆn charin tou\\
 \\theou\\). Common word in LXX and Polybius and on, to make
 ineffective (\\a\\ privative and \\tithˆmi\\, 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 d“rean 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 (\\d“rean\\), unnecessarily. Adverbial accusative of
 \\d“rea\\, 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.

05959
 \\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
 \\baskain“\\, old word kin to \\phask“\\ (\\bask“\\), 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 \\abaskant“s\\ (unharmed by the evil eye), the
 substantive \\baskania\\ (witchcraft). \\Before whose eyes Jesus Christ\\
 \\was openly set forth crucified\\ (\\hois kat' ophthalmous Iˆsous\\
 \\Christos proegraphˆ estaur“menos\\). Literally, "to whom before
 your very eyes Jesus Christ was portrayed as crucified." Second
 aorist passive indicative of \\prograph“\\, 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. \\Graph“\\ was sometimes used in the sense of painting, but no
 example of \\prograph“\\ 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. \\Estaur“menos\\ is perfect passive participle of
 \\stauro“\\, the common verb to crucify (from \\stauros\\, stake, cross),
 to put on the cross
 # Mt 20:19
 same form as in
 # 1Co 2:2

05960
 \\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.

05961
 \\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.

05962
 \\Did ye suffer?\\ (\\epathete?\\). Second aorist active indicative of
 \\pasch“\\, 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 eikˆi\\). On \\eikˆi\\ see
 # 1Co 15:2; Ga 4:11
 Paul clings to hope about them with alternative fears.

05963
 \\Supplieth\\ (\\epichorˆg“n\\). It is God.
 See note on "2Co 9:10"
  for this present active participle. Cf.
 # Php 1:19; 2Pe 1:5
 \\Worketh miracles\\ (\\energ“n dunameis\\). On the word \\energe“\\ 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."

05964
 \\It was reckoned unto him for righteousness\\ (\\elogisthˆ eis\\
 \\dikaiosunˆn\\). First aorist passive indicative of \\logizomai\\.
 See note on "1Co 13:5"
  for this old word. He quotes
 # Ge 15:6
 and uses it at length in
 # Ro 4:3
 to prove that the faith of Abraham was reckoned "for" (\\eis\\, good
 _Koin‚_ 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.

05965
 \\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 piste“s\\), 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

05966
 \\Foreseeing\\ (\\proidousa\\). Second aorist active participle of
 \\proora“\\. 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\\ (\\proeuˆggelisato\\). 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 ethnˆ\\ (all the nations) in
 # 18:18
 for \\pƒsai 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
 \\eneuloge“\\ (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).

05967
 \\With\\ (\\sun\\). Along with, in fellowship with. \\The faithful\\ (\\t“i\\
 \\pist“i\\). Rather, "the believing" (cf. verse
 # 6

05968
 \\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 t“i bibli“i\\. The idea is made clearer by the
 participle (\\gegrammenois\\) and \\bibli“i\\ (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" (\\pƒsin\\).

05969
 \\In the sight of God\\ (\\para t“i the“i\\). 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.

05970
 \\The law is not of faith\\ (\\ho nomos ouk estin ek piste“s\\). Law
 demands complete obedience and rests not on mercy, faith, grace.

05971
 \\Redeemed us\\ (\\hˆmas exˆgorasen\\). First aorist active of the
 compound verb \\exagoraz“\\ (Polybius, Plutarch, Diodorus), to buy
 from, to buy back, to ransom. The simple verb \\agoraz“\\
 # 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 tˆs 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 hˆm“n 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 5:14
 \\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 note on "Mt 18:6"
 See note on "Ac 5:30"

05972
 \\That upon the Gentiles\\ (\\hina eis ta ethnˆ\\). Final clause (\\hina\\
 and \\genˆtai\\, aorist middle subjunctive). \\That we might receive\\
 (\\hina lab“men\\). 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.

05973
 \\After the manner of men\\ (\\kata anthr“pon\\). 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\\ (\\hom“s anthr“pou\\
 \\kekur“menˆn diathˆkˆn\\). Literally, "Yet a man's covenant
 ratified." On \\Diathˆkˆ\\ as both covenant and will
 See note on "Mt 26:28"
 See note on "1Co 11:25"
 See note on "2Co 3:6"
 See note on "Heb 9:16"
 ... and verses following
 On \\kuro“\\, to ratify, to make valid,
 See note on "2Co 2:8"
 Perfect passive participle here, state of completion,
 authoritative confirmation. \\Maketh it void\\ (\\athetei\\).
 See note on "Ga 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, diatagˆ, 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\\).

05974
 \\But as of one\\ (\\all' h“s 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
 # 17:7

05975
 \\Now this I say\\ (\\touto de leg“\\). 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\\
 (\\prokekur“menˆn hupo tou theou\\). Perfect passive participle of
 \\prokuro“\\, 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 etˆ\\). 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 \\akuro“\\, in N.T. only here and
 # Mt 15:6; Mr 7:13
 (from \\a\\ privative and \\kuros\\, authority). On \\katargˆsai\\ see
 # 1Co 1:28; 2:6; 15:24,26

05976
 \\The inheritance\\ (\\hˆ klˆronomia\\). Old word from \\klˆronomos\\, heir
 (\\kleros\\, lot, \\nemomai\\, to distribute).
 See note on "Mt 21:38"
 See note on "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.

05977
 \\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\\ (\\t“n\\
 \\parabase“n charin prosetethˆ\\). First aorist passive of
 \\prostithˆmi\\, old verb to add to. It is only in apparent
 contradiction to verses
 # 15
 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
 \\parabain“\\, 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 elthˆi 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\\ (\\epˆggeltai\\). Probably impersonal
 perfect passive rather than middle of \\epaggellomai\\ as in II Macc.
 4:27. \\Ordained through angels\\ (\\diatageis di' aggel“n\\). Second
 aorist passive participle of \\diatass“\\ (
 See note 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. \\Mesitˆs\\, 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

05978
 \\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!

05979
 \\Against the promises\\ (\\kata t“n epaggeli“n\\). A pertinent question
 again. Far from it (\\mˆ genoito\\). \\Which could make alive\\ (\\ho\\
 \\dunamenos z“opoiˆsai\\). First aorist active infinitive of
 \\z“opoie“\\, late compound (\\z“os\\, alive, \\poie“\\, to make) verb for
 which see
 # 1Co 15:22
 Spiritual life, he means, here and hereafter. \\Verily\\ (\\ont“s\\).
 "Really" (cf.
 # Mr 11:32; Lu 24:34
 Condition and conclusion (\\an ˆn\\) of second class, determined as
 unfulfilled. He had already said that Christ died to no purpose
 in that case
 # 2:21

05980
 \\Hath shut up\\ (\\sunekleisen\\). Did shut together. First aorist
 active indicative of \\sunklei“\\, 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\\ (\\dothˆi\\). First aorist passive subjunctive of \\did“mi\\
 with \\hina\\.

05981
 \\Before faith came\\ (\\pro tou elthein tˆn 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 \\phroure“\\, to guard (from \\phrouros\\, a guard).
 See note on "Ac 9:24"
 See note on "2Co 11:32"
 It was a long progressive imprisonment. \\Unto the faith which\\
 \\should afterwards be revealed\\ (\\eis tˆn mellousan pistin\\
 \\apokaluphthˆnai\\). "Unto the faith (verse
 # 22
 again) about to be revealed." \\Mell“\\ and the first aorist passive
 infinitive (regular idiom).

05982
 \\Our tutor unto Christ\\ (\\paidag“gos hum“n 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 piste“s\\
 \\dikai“th“men\\). This is the ultimate purpose of the law as
 paedagogue. \\Now that faith is come\\ (\\elthousˆs tˆs piste“s\\).
 Genitive absolute, "the faith (the time of the faith spoken of in
 verse
 # 23
 having come." \\Under a tutor\\ (\\hupo paidag“gon\\). The pedagogue is
 dismissed. We are in the school of the Master.

05983
05984
 \\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 tˆs\\
 \\piste“s en Christ“i Iˆsou\\). 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

05985
 \\Were baptized into Christ\\ (\\eis Christon ebaptisthˆte\\). First
 aorist passive indicative of \\baptiz“\\. Better, "were baptized unto
 Christ" in reference to Christ. \\Did put on Christ\\ (\\Christon\\
 \\enedusasthe\\). First aorist middle indicative of \\endu“\\ (\\-n“\\). 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 3:9; 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

05986
 \\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."

05987
 \\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.

05988
 \\So long as\\ (\\eph' hoson chronon\\). "For how long a time,"
 incorporation of the antecedent (\\chronon\\) into the relative
 clause. \\The heir\\ (\\ho klˆronomos\\). Old word (\\klˆros\\, lot,
 \\nemomai\\, to possess). Illustration from the law of inheritance
 carrying on the last thought in
 # 3:29
 \\A child\\ (\\nˆpios\\). One that does not talk (\\nˆ, 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 note on "Mt 6:26"
 \\Though he is lord of all\\ (\\Kurios pant“n “n\\). Concessive
 participle \\“n\\, "being legally owner of all" (one who has the
 power, \\ho ech“n kuros\\).

05989
 \\Under guardians\\ (\\hupo epitropous\\). Old word from \\epitrep“\\, 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 tˆs prothesmias tou patros\\).
 Supply \\hˆmeras\\ (day), for \\prothesmios\\ is an old adjective
 "appointed beforehand" (\\pro, thesmos\\, from \\tithˆmi\\). 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.

05990
 \\When we were children\\ (\\hote ˆmen nˆpioi\\). 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\\ (\\hˆmeis ˆmetha dedoul“menoi\\). Periphrastic
 past perfect of \\doulo“\\, 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 note on "Mt 13:38"
 See note on "Ac 17:24"
 See note on "1Co 3:22"
 All were in the elementary stage before Christ came.

05991
 \\The fulness of the time\\ (\\to plˆr“ma tou chronou\\). Old word from
 \\plˆro“\\, 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 (\\exagorasˆi\\, 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 (\\apolab“men\\,
 second aorist active subjunctive of \\apolamban“\\), not get back
 # Lu 15:27
 but get from (\\apo\\) God the adoption (\\tˆn 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.

05992
05993
 \\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 8:9
 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 patˆr\\). 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 patˆr\\ 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.

05994
 \\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.

05995
 \\To them which by nature are not gods\\ (\\tois phusei mˆ 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

05996
 \\Now that ye have come to know God\\ (\\nun de gnontes\\). Fine example
 of the ingressive second aorist active participle of \\gin“sk“\\,
 come to know by experience through faith in Christ. \\Rather to be\\
 \\known of God\\ (\\mallon de gn“sthentes 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\\ (\\p“s\\). "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 asthenˆ kai pt“cha\\
 \\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 an“then\\). Old word,
 from above (\\an“\\) 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).

05997
 \\Ye observe\\ (\\paratˆreisthe\\). 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.

05998
 \\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\\ (\\mˆ p“s\\
 \\eikˆi kekopiaka eis humas\\). Usual construction after a verb of
 fearing about what has actually happened (\\mˆ p“s\\ and the perfect
 active indicative of \\kopia“\\, to toil wearily). A fear about the
 future would be expressed by the subjunctive. Paul fears that the
 worst has happened.

05999
 \\Be as I am\\ (\\ginesthe h“s eg“\\). Present middle imperative, "Keep
 on becoming as I am." He will not give them over, afraid though
 he is.