Verse by Verse

15 What then was the blessing you enjoyed? For I bear you witness that, if possible, you would have plucked out your own eyes and given them to me.

16 Have I therefore become your enemy because I tell you the truth?

17 They zealously court you, but for no good; yes, they want to exclude you, that you may be zealous for them.

18 But it is good to be zealous in a good thing always, and not only when I am present with you.

blessing (v.15) — spiritual prosperity and happiness. They had declared themselves happy.

I tell you the truth (v.16) = I deal faithfully with you. The word, in Greek, includes integrity of conduct and speech.

The Galatians had been willing to do anything for Paul. He, throughout, dealt faithfully with them. But now, suddenly, they see him as an enemy, as one hostile to them.

they (v.17) — the Judaizers

zealously court (v.17) = take a warm interest in, although the word can also mean “jealous.”

for no good (v.17) — The methods and motives of the Judaizers were not intended to further the interests of the Galatians, in contrast to Paul’s behavior. Not honorable.

exclude (v. 17) — from assurance of salvation

that you may be zealous for them (v.17) — Once the Judaizers convinced the Galatians to doubt their salvation, the Galatians would be forced to seek the Judaizers to gain it.

Verse 18 — Paul says that it is good when the Galatians are warmly sought, if the motive is good, and not only when he is involved. It’s OK with him if others minister the truth to them (1 Corinthians 3:5; Philippians 1:15-18).

This is just the difference between proselytizing and evangelizing; in the one there is zeal for a creed, in the other for a person. The Judaizers paid court to the Galatians in order to attach them to a party; Paul took an interest in them in order that he might win them to, and preserve them for, Christ. — Vine, page 216

11 I am afraid for you, lest I have labored for you in vain.

12 Brethren, I urge you to become like me, for I became like you. You have not injured me at all.

13 You know that because of physical infirmity I preached the gospel to you at the first.

14 And my trial which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus.

afraid for you (v.11) — apprehensive about you. They were in danger and he was concerned.

vain (v.11) — to no purpose

become like me (v.12) = become as I. Paul laid aside his reliance on, and pride in, the law and now encourages them to do the same (1 Corinthians 9:21).

not injured (v.12) — When Paul was in Galatia, they treated him justly. In fact (v.14), they received him with kindness in spite of his infirmity. It was probably because of this infirmity that he ended up in Galatia at all. Paul was sick in Galatia , perhaps with an unappealing eye condition (Galatians 6:11), but he took the opportunity to preach.

His words in Galatians 6:11, “Ye see with what large letters I have written to you with my own hand,” confirm this, the large Greek letters being necessary because of his impaired vision. A further confirmation of this is found in the fact that in the lowlands of Pamphylia, a region through which Paul had just passed on his way to Pisidian Antioch, an oriental eye disease called ophthalmia was prevalent. In addition to all this, the Greek words translated despised and rejected indicate that the illness caused him to have a repulsive appearance, which answers to the symptoms of ophthalmia. — Wuest, page 125.

trial (v.14) — Paul’s infirmity was such as to normally cause repugnance to those who saw it.

despise (v.14) = spit out, reject, spurn

reject (v.14) = to hold and treat as of no account.

received me as an angel (v.14) — received him as they would have received an angel. When Paul and Barnabas healed the lame man at Lystra (Galatians 1:8), the Galatians thought they were Greek gods.

Paul, born a Jew, set aside his faith (recognizing its emptiness), and placed himself on a level with the Gentiles. Now he exhorts the Gentiles to lay aside the supposed superiority the Judaizers are pushing and become like him.

8 But then, indeed, when you did not know God, you served those which by nature are not gods.

9 But now after you have known God, or rather are known by God, how is it that you turn again to the weak and beggarly elements, to which you desire again to be in bondage?

10 You observe days and months and seasons and years.

then (v.8) — before they trusted Christ

did not know (v.8) — hadn’t grasped the fact, unknowing

nature (v.8) — belongs by virtue of origin, essential character

not gods (v.8) — idols, demons, men, anything worshiped which was not God and could not possibly be a god

now (v.9) — since salvation

known God (v.9) — know Christ (John 14:8-10), trust

known by God (v.9) — acknowledged by God, personal relationship with Him. We know God only by His finding of us. It isn’t by our effort. Salvation is all of God.

how is it that you turn again (v.9) — How does it come about that you are turning? How is it possible? Question of wonder. After being rescued from paganism and being in a personal relationship with full access to God, how is it possible that they could want to return to powerless bondage to the law?

In this respect the heathen religions, so far as they added anything of their own to that sense of dependence upon God which is innate in man and which they could not entirely crush (Acts 14:17; 17:23, 27-28; Romans 1:19-20), were wholly bad; they were profligate and soul-destroying, were the prompting of devils. On the contrary, in the Mosaic law, the spiritual element was most truly divine. But this does not enter into our reckoning here, for Christianity has appropriated all that was spiritual in its predecessor. The Mosaic dispensation was a foreshadowing, a germ of the gospel: and thus, when Christ came, its spiritual element was of necessity extinguished or rather absorbed by its successor. Deprived of this, it was a mere mass of lifeless ordinances, differing only in degree, not in kind, from any other ritualistic system. — Wuest, page 121.

weak (v.9) — powerless to produce results

beggarly (v.9) — powerless to enrich, poverty-stricken

elements (v.9) = rudiments, inefficient and incompetent for meeting needs (Romans 3:19-20)

again to be in bondage (v.9) — to enter into bondage, about to happen, this time to the law instead of to idols.

Paul’s point isn’t that the Galatians were returning to the law. They weren’t under it before. But by turning to the law, they were returning to a weak and beggarly system that was as ineffective as their old idolatry.

observe (v.10) — for their own profits

days (v.10) — sabbaths; months — new moons; seasons — feasts; years —  years of sabbath and jubilee. Once the Galatians admitted any of the law, they would be under all of it (Colossians 2:16-17)

6 And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out,  “Abba, Father!”

7 Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.

you are sons (v.6) — the Galatians were saved (Romans 8:14).

Spirit of His Son (v.6) — Romans 8:16

Abba (v.6) = father in Aramaic — familiar. Father (pater) = father in Greek — title.  So, “Abba, our Father.”

The Spirit enables believers to call God “Father.” It is the Spirit in us who cries “Abba, Father!”

therefore (v.7) = with the effect that …

no longer (v.7) —  you once were

To know God is to acknowledge Him as Father. To be known by God is to be acknowledged as a son.

Paul is urging the Galatians to remember their positions as heirs and sons by grace and not to return to servanthood to the law.

4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,

5 to redeem those who were under the law, that we might receive the adoption as sons.

fullness of the time (v.4) — end of an appointed period. God had promised to send a Redeemer and knew, but had not announced, when that Redeemer would come (Acts 1:7).

sent forth (v.4) = with a commission and credentials — the same Greek word from which we get “apostles.”

sent forth His Son (v.4) — Shows the preexistence of the eternal Son

born (v.4) — became

of a woman (v.4) 1 fulfillment of Genesis 3:15. Also, that woman is mentioned and not man points to the virgin birth and sinlessness of Christ.

under the law (v.4) — born a Jew and during the time when the Jews were under the law

redeem (v.5) = buy out of slavery

those who were under the law (v.5) — the Jews, and the Gentiles who had to become Jews to be saved

we (v.5) — believers

adoption (v.5) — not by birth but as a result of God’s grace. Lit. = the place and condition of a son to one to whom it does not belong by natural descent

The Lord Jesus was born  under the law, lived under the law, and died under the penalty of the law which we broke, and in paying our penalty, He delivered us from any claims which the law had against us. He died under law, and in His resurrection, was raised into a realm where law as a legalistic system does not exist. This He did, in order that He might not only deliver us from the law but also raise believers with Himself into a realm where law does not operate. Instead therefore of being children (immature ones, nepios) under law, we became adult sons (huios) under grace. We received the adoption of sons. This expression in the Greek is literally, “in order that we might receive the adult son-placing.”  We could paraphrase it “in order that we might be placed as adult sons.” Thus, we have presented to us the status of a person under grace as compared to that of a person under law. The latter is in his minority, the former in his majority, the latter treated like a minor, the former like an adult. — Wuest, page 116.

1 Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,

2 but is under guardians and stewards until the time appointed by the father.

3 Even so we, when we were children, were in bondage under the elements of the world.

child (v.1) — minor, immature

does not differ (v.1) — has the same privileges and responsibilities as a slave

though he is master (v.1) — even though all property is willed to him or even if the father is dead and he’s already inherited.

guardians (v.2) — one to whom something is committed

stewards (v.2) — governors — with responsibility for property

These terms cover both the person and the property of the heir.

When the law was in effect, people were in a state in regard to it that corresponded to childhood.

time appointed by the father (v.2) — In the life of the Hebrew boy there came a time, appointed by the father, when “adoption” proceedings took place and the boy was declared to be the son and heir of the father.

Before that time he had been a son, indeed, but “under tutors and governors.” He had been told what he must and must not do, as well was what he may and may not do. In this he differed nothing from a servant.

But finally the “time appointed” arrives. He is a grown son now. It is assumed that he will no longer need overseers to keep him in check. There will be natural understanding and cooperation between father and son. And so the “adoption” proceedings take place — a declaration that the son now enters into all the rights and privileges of full sonship. — Stam, page 211

elements (v.3) — principles of religion. For Jews, the ceremonial aspects of their religion. For Gentiles, the practices of paganism.

of the world (v.3) — the order of human affairs

Paul is wishing to show his Galatian readers that their desire to adopt these Jewish rites, as grounds of acceptance with God, would be merely a proof and an indication that they lacked the maturity which belonged to the true followers of Christ. There are some Christians today who fail to realize that trust in ritual observances or in moral achievement or in doctrinal orthodoxy may indicate merely a relapse into second childhood on the part of those who should know the freedom of full-grown sons. — Erdman, page 81.

26 For you are all sons of God through faith in Christ Jesus.

27 For as many of you as were baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.

all (v.26) — inclusive, whether circumcised or not

sons (v.26) — and, therefore, free from bondage to the law

through faith (v.26) — and not by circumcision

for (v.27) — not “and.” This verse isn’t in addition to verse 26 but because of verse 26.

baptized into Christ (v.27) — 1 Corinthians 12:13; Colossians 2:9-12. Not water baptism (Romans 6:3). If Paul had meant water baptism (an outward ritual), he would have been doing exactly what the Judaizers were doing.

put on (v.27) = clothed oneself with, as a stage actor takes on the dress and character of the person he portrays — but actual in this case

there is neither (v.28) = there cannot be. Neither national, social or gender distinction matter in salvation. All are one (one body) in Christ.

if you are Christ’s (v.29) — members of His Body

seed/heirs (v.29) — both lack the article because Gentiles weren’t the only seed.

Christ was Abraham’s seed and we are in Christ, so we are Abraham’s seed.

23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed.

24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.

25 But after faith has come, we are no longer under a tutor.

faith (v.23) — The faith of verse 22 — Christ and His worthiness to be believed. So “before faith came” is before Christ came and especially before Paul’s message of what Christ’s death and resurrection meant.

we (v.23) — Jews, who were under the law, and Gentiles, who had to become Jews to be saved.

kept under (v.23) — a military term for preventing escape and providing protection

kept for (v.23) — a constant state

afterward = to be about to be. Imminent. Throughout the period of the law, the revelation of faith through Christ could have occurred at any moment.

tutor (v.24) = schoolmaster, child-leader. Not a teacher but a supervisor who was responsible for the moral and physical well-being of a child. Inferior in position but responsible for discipline. Paul is saying that the law didn’t bring knowledge but gave severe discipline.

bring us to Christ (v.24) — The meaning may be expressed in a paraphrase: “We were kept in ward under law … with the coming of Christ in view.” The “shutting up” was not an end in itself, it was necessary that they should know and feel the constraints of the taskmaster in order that they might welcome the Deliverer when He appeared — Galatians, by W.E. Vine, page 193.

justified by faith (v.24) — out of bondage to the law and able, by Christ, to enter into the blessing.

faith (v.25) = “the” faith. Again, the faith of verse 23. Faith has always been the means of salvation, but this faith looks back at the finished work of Christ.

It [the law] is subordinate to the gospel. It is inferior to the gospel, yet it makes men ready for the gospel. Its function is that of a “tutor.” Probably this is the best translation of the Greek word paidagogos, which Paul here employs. For this word there is no exact equivalent in English. It defines an office which does not exist in modern life. The pedagogue, in the days of Paul, was a trusted servant, usually a slave, whose duty was not merely to lead his young master to school but in some measure to supervise his manners and morals. He was not qualified to instruct, nor was he given authority to control, but he was appointed to attend and to safeguard the child until his charge attained maturity and was no longer in need of guidance and discipline.

Such, according to Paul, was the place and function of the Mosaic law. It was a stern tutor intended for the guidance of the Jewish race. It regulated outward actions. it prescribed right conduct. It imposed certain checks upon evil until those under its guidance were ready for the spiritual freedom to be found in Christ. — The Epistle of Paul to the Galatians, by Charles E. Erdman, page 75.

21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.

22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.

The law came after the promise and was inferior to it. Was the law in opposition to the promise?

Certainly not! (v.21) — God forbid. It is incomprehensible. The law reflects God’s righteousness. The promise reflects God’s grace.

life (v.21) — lit. make alive, spiritual life

truly (v.21) = really, not just seemingly or pretending

righteousness (v.21) = (here) life — all that came via the promise

Romans 8:3-5 — For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.

The failure of the law to give life wasn’t due to a fault in the law but in those to whom it was given.

Scripture (v.22) — Deuteronomy 27:26; Psalm 143:2; Romans 3:9-20

confined (v.22) = shut up, as fish in a net — with no excuse

under sin (v.22) — under sin’s dominion

that (v.22) = in order that

promise by faith (v.22) — promise (which is given) by faith

faith in Jesus Christ (v.22) — His worthiness to be believed

The law demanded righteousness but could not give it.

The apostle then asks the question, “Is the law then against the promises of God?” The answer is that the law and the promises are not in conflict because each has a distinct function. The law is a ministry of condemnation. The promises are a ministry of salvation. The law judges a person on the basis of obedience or disobedience. The promises judge man on a basis of faith. The law, whose ministry is one of condemnation, was not intended to express God’s attitude towards man. God’s attitude towards man is one of grace. The law is not the basis of God’s judgment of man. A sinner who rejects Christ, goes to the Lake of Fire for all eternity, not because he has broken God’s laws, for his sin is paid for. He goes to a lost eternity because he rejects God’s grace in the Lord Jesus. The law is a revelation of the sinner’s legal standing, and as such condemns him. It cannot therefore justify him, as the Judaizers claim. — Wuest, page 107.

19 What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.

20 Now a mediator does not mediate for one only, but God is one.

What purpose then does the law serve? — if the law cannot procure the gift of the Spirit, v.2, if it does not give evidence of possessing any inherent power, v.5, if no man is justified by it, if no man obtains life by its means, if no one is brought into the enjoyment of blessing by it, vs. 11, 12, 14, then what purpose was it intended to serve? With what object was it given? The question arises here naturally, for it cannot be supposed that God gave this law gratuitously, purposelessly, and yet the apostle had denied to the law every advantage claimed, and left it without any ostensible reason for its existence — Vine, page 191.

added (v.19) = placed beside. The law was given in addition to the promise.

because of (v.19) = to provoke

transgressions (v.19) = breach of the law, to step beyond a fixed point into forbidden territory. The law didn’t make men sinners, but it did make them transgressors. (Romans 5:13; 7:8) Man did not realize his sinfulness under the promise, so the law was given so sin could not be mistaken or confused.

the Seed (v.19) = Christ. The promise is eternal, but the law only continued until Christ came.

appointed (v.19) = ordained, administered. The law, administered by angels (Deuteronomy 33:2; Hebrews 2:2) is inferior to the promise, administered by God.

by the hand (v.19) = by agency of

mediator (v.19) — Moses (Exodus 20:19; Deuteronomy 5:5).

The object of this section of the apostle’s argument seems to be to demonstrate the inferiority of the old economy, glorious thought it was, to the new, and to this end he enumerates four points of difference:

1. the law was given in order to justify God in His condemnation of men;

2. it was a temporary expedient;

3. it was given through the agency of angels;

4. it was received by a human mediator.

Whereas:

1. the gospel of grace, wherein the promise is embodied and potentially fulfilled, is given for the salvation of men;

2. it is final and permanent;

3. it is ministered directly by God Himself, apart from angelic agency;

4. it is received by men, apart from  human mediation.

Thus the words of the apostle, written in another connection are true also in this: “If the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory,” 2 Corinthians 3:9. — Vine, page 192-193.

not mediate for one (v.20) — Only where two parties take on mutual obligations is a mediator needed. Two parties — mediator. God is one. The promise was given by one party, God, to Abraham without a mediator. So, again, the law is inferior to the promise.

The very idea of a mediation supposed two persons at least between whom the mediation is carried on. The law, then is of the nature of a contract between two parties, God on the one hand, and the Jewish people on the other. It is valid only so long as both parties fulfill the terms of the contract. It is therefore contingent, and not absolute …  Unlike the law, the promise is absolute and unconditional. It depends on the sole decree of God. There are not two contracting parties. There is nothing of the nature of a stipulation. The give is everything, the recipient nothing. — Vine, page 193.