Galatians 3

by on Feb.14, 2010, under Commentary, Exegesis notes, Translation

Argument from Experience (Gal 3:1-5)

1 Ὦ ἀνόητοι Γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾿ ὀφθαλμοὺς Ἰησοῦς Χριστὸς προεγράφη ἐσταυρωμένος; O foolish Galatians, who has bewitched you, to whom according to the eyes Jesus Christ was portrayed as having been crucified?
2 τοῦτο μόνον θέλω μαθεῖν ἀφ᾿ ὑμῶν· ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως; This only I want to learn from you; did you receive the Spirit from works of law or from hearing faith?
3 οὕτως ἀνόητοί ἐστε, ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε; Are you in this way foolish, having begun with the Spirit are you now being perfected by the flesh?
4 τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ. Did you suffer so many things in vain? If indeed it was in vain.
5 ὁ οὖν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν, ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως; Therefore does he who supplies the Spirit to you and works powerful things among you, [do so] from works of law or from hearing faith?

Structure:

  • Rebuke (1a)
  • What are your eyes on? (1b)
  • How did you begin? (2)
  • How will you finish? (3)
  • Have you suffered in vain? (4)
  • Does God work by works of law or by faith? (5)

Purpose: Having defended his gospel at length, Paul now argues that the Galatians have moved a long way from that which was preached at first. He asks a series of rhetorical questions that appeal to the Galatians’ own experience, knowing the response they must give.

Gal 3:1. The insult here (Ὦ ἀνόητοι Γαλάται) is typical of Hellenistic and Jewish diatribe,1 and should not be taken too seriously. Paul’s intent is to motivate the Galatians to a response, and to direct their attention to what is to follow. In particular, it is clear that the antitheses to be presented next are no mere minor distinctions; one side is to be considered ‘foolish’, and Paul leaves no room for doubt which it is.

The link between the two clauses that make up the rest of the sentence is the eyes. βασκαίνω meant to ‘exert an evil influence through the eye’2 and to ‘be resentful of something enjoyed by another’3. Paul thus, at one fell swoop, characterises the agitators as envious (cf. Gal 2:4?) and evil. Over against this, Paul reminds the Galatians of Christ crucified. Had they kept their eyes on him as they ought, they would have been proof against the ‘evil eye’.

Gal 3:2. In using μαθεῖν (‘to learn’), Paul ironically casts himself as a student desiring to learn from the ‘wise’ Galatians. Again, the question he asks of them relates to their own experience, this time what they heard, rather than what they saw. The Galatians had received the Spirit, the undeniable proof of the fulfilment of God’s eschatological promises to Abraham and his descendants. That this occurred before their newfound desire to submit to works of the law, and so the latter must be superfluous to entering covenantal relationship with God (cf. 3:14).

The antithesis between Spirit and law is found only in Paul, and then only in Galatians and Romans (Rom 7:5-6; 8:2-3; Gal 3:2, 5, 12-14; 5:18),4 but would have been unusual to his Galatian audience. This unfamiliarity he resolves by appeal to the more familiar antithesis between πνεῦμα and σάρξ, to which Paul next appeals.

Gal 3:3. Paul draws out his implication more fully with a further question: If you have begun with the Spirit, why expect to finish by the flesh? Whilst cast in the interrogative, when coupled with the insult in 3:1 (note the repeated ἀνόητοι) this constitutes an accusation.

In shifting the contrast from πνεῦμα/νόμος to πνεῦμα/σάρξ, Paul has inseparably identified the law with the flesh. That the specific issue at hand is one of observance of the law by a mark of the flesh may be deliberate on Paul’s part, but is probably coincidental as circumcision is not specifically in view here.

Gal 3:4.

Gal 3:5

6 Καθὼς Ἀβραὰμ ἐπίστευσεν τῷ θεῷ, καὶ ἐλογίσθη αὐτῷ εἰς δικαιοσύνην· Just as Abarham believed in God, and it was reckoned to him for righteousnes;
7 γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὗτοι υἱοί εἰσιν Ἀβραάμ. Know therefore that the ones of faith, these ones are sons of Abraham.
8 προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς, προευηγγελίσατο τῷ Ἀβραὰμ ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη· The Scriptures foretold that from faith God would justify the nations, and proclaimed in advance to Abraham the good news: “All the nations will be blessed in you.”
9 ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῷ πιστῷ Ἀβραάμ. Thus the ones of faith are blessed with the faithful one, Abraham.
10 Ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν, ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά. For as many as are of works of law, they are under a curse; for it stands written: “Cursed are all who do not continue with all the things written in the book of the law and do them.”
11 ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῷ θεῷ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται· Now, that in law noone is justified with God is clear: “The righteous one will live of faith.”
12 ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾿ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς. But the law is not of faith, but rather the one who does them lives in them.
13 Χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπται· ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου, Christ redeemed us from the curse of the law by becoming for us a curse, (since it stands written: “Cursed is everyone who is hanging upon a tree.”)
14 ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ Ἀβραὰμ γένηται ἐν Χριστῷ Ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως. so that the blessing of Abraham might be for the nations in Christ Jesus, so that we might receive the promise of the spirit through faith.
15 Ἀδελφοί, κατὰ ἄνθρωπον λέγω· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται. Brothers [and sisters], according to a human thing I say: though a covenant is established of a man, no one annuls or adds to it.5
16 τῷ δὲ Ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαι καὶ τῷ σπέρματι αὐτοῦ. οὐ λέγει· καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν ἀλλ᾿ ὡς ἐφ᾿ ἑνός· καὶ τῷ σπέρματί σου, ὅς ἐστιν Χριστός. Now the promises were spoken to Abraham and to his seed. It does not say, ‘And to the seeds’, as though concerning many but as though concerning one, ‘And to your seed’, who is Christ.
17 τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν. Now this I say: The law, introduced 430 years afterward, does not set aside the covenant previously established by God, so as to annul the promise.
18 εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῷ δὲ Ἀβραὰμ δι᾿ ἐπαγγελίας κεχάρισται ὁ θεός. For if from law comes the inheritances, nothing [comes] from promise; but God gave freely to Abraham through a promise.
19 Τί οὖν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὗ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι᾿ ἀγγέλων ἐν χειρὶ μεσίτου. Why then the law? It was added because of disobedience, until the one should come, the seed promised to him [Abraham]. It was commanded by God through angels in the hand of a mediator.
20 ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν. Now a mediator is not one, but God is one.
21 ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο. εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζῳοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη· Therefore, is the law opposed to the promises of God? In no way! For if a law had been given able to make alive, there would indeed have been righteousness from law.
22 ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν, ἵνα ἡ ἐπαγγελία ἐκ πίστεως Ἰησοῦ Χριστοῦ δοθῇ τοῖς πιστεύουσιν. But Scripture imprisoned all things under sin, so that the promise from faith in Jesus Christ was given to the ones believing.
23 Πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι, Now before the appearance of faith,6 we were guarded by the law, held prisoner for the imminent faith to be revealed.
24 ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς Χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν· So then, the law became our guardian until Christ, so that we might be justified from faith.
25 ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν. But now that faith has come, we are no longer under a guardian.
26 Πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν Χριστῷ Ἰησοῦ· For you are all sons of God through faith in Christ Jesus.
27 ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε. For as many as were baptised into Christ, the have put on Christ.
28 οὐκ ἔνι Ἰουδαῖος οὐδὲ Ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν Χριστῷ Ἰησοῦ. There is neither Jew nor Greek, neither slave nor free, neither male nor female; for you are all one in Christ Jesus.
29 εἰ δὲ ὑμεῖς Χριστοῦ, ἄρα τοῦ Ἀβραὰμ σπέρμα ἐστέ, κατ᾿ ἐπαγγελίαν κληρονόμοι. But if you are of Christ, you are thus seeds of Abraham, heirs according to the promise.


Endnotes

  1. FIXME?
  2. BDAG, “βασκαίνω” 1
  3. BDAG, “βασκαίνω” 2
  4. cf. Especially Rom 8:2, where Paul can speak of ὁ νόμος τοῦ πνεύματος, almost as a ‘rival’ law, though he clarifies this a few verses later in 8:6, where Spirit implicitly allows one to satisfy the requirements of the law (cf. Gal 5:22-3).
  5. cf. BDAG s.v. ὅμως.
  6. cf. Richard N. Longenecker, Galatians (WBC 41; Accordance/Thomas Nelson electronic ed. Waco: Word Books, 1990), 145. According to Longenecker, this is a ‘prepositional phrase’ meaning “before the coming”.
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