Գաղատացիներին / Galatians - 3 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. II. He proves the doctrine which he had reproved them for departing from--that of justification by faith without the works of the law, 1. From the example of Abraham's justification. 2. From the nature and tenour of the law. 3. From the express testimony of the Old Testament; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, "Wherefore then serveth the law?" he answers, (1.) It was added because of transgressions. (2.) It was given to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter by acquainting us with the privilege of Christians under the gospel state.
Adam Clarke: Commentary on the Bible - 1831
The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Gal 3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Gal 3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Gal 3:10-14. For the covenant is not by the works of the law, but by promise, Gal 3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Gal 3:19-25. It is by faith only that any become children of God, Gal 3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Gal 3:27-29.
Albert Barnes: Notes on the Bible - 1834
3:0: The address of Paul to Peter, as I suppose, was closed at the last verse of Gal. 2. The apostle in this chapter, in a direct address to the Galatians, pursues the argument on the subject of justification by faith. In the pRev_ious chapters he had shown them fully that he had received his views of the gospel directly from the Lord Jesus, and that he had the concurrence of the most eminent among the apostles themselves. He proceeds to state more fully what his views were; to confirm them by the authority of the Old Testament; and to show the necessary effect of an observance of the laws of Moses on the great doctrine of justification by faith. This subject is pursued through this chapter and the following. This chapter comprises the following subjects:
(1) A severe reproof of the Galatians for having been so easily seduced by the arts of cunning men from the simplicity of the gospel, Gal 3:1. He says that Christ had been plainly set forth crucified among them, and it was strange that they had so soon been led astray from the glorious doctrine of salvation by faith.
(2) he appeals to them to show that the great benefits which they had received had not been in consequence of the observance of the Mosaic rites, but had come solely by the hearing of the gospel. Gal 3:2-5. Particularly, the Holy Spirit, with all his miraculous and converting and sanctifying influences, had been imparted only in connection with the gospel. This was the most rich and most valuable endowment which they had ever received; and this was solely by the preaching of Christ and him crucified.
(3) in illustration of the doctrine of justification by faith, and in proof of the truth of it, he refers to the case of Abraham, and shows that he was justified in this manner, and that the Scripture had promised that others would be justified in the same way, Gal 3:6-9.
(4) he shows that the Law pronounced a curse upon all those who were under it, and that, consequently, it was impossible to be justified by it. But Christ had redeemed us from that curse, having taken the curse on himself, so that now we might be justified in the sight of God. In this way, says he, the blessing of Abraham might come on the Gentiles, and they all might be saved in the same manner that he was, Gal 3:10-14.
(5) this view he confirms by showing that the promise made to Abraham was made before the giving of the Law. It was a mode of justification in existence before the Law of Moses was given. It was of the nature of a solemn compact or covenant on the part of God. It referred particularly to the Messiah, and to the mode of justification in him. And, since it was of the nature of a covenant, it was impossible that the Law given many years after could disannul it or render it void, Gal 3:15-18.
(6) it might then be asked, what was the use of the Law? Why was it given? It was added, Paul says, on account of transgressions, and was designed to restrain people from sin, and to show them their guilt. It was, further, not superior to the promise of a Mediator, or to the Mediator, for it was appointed by the instrumentality of angels, and it was in the hand of the Mediator himself, under him, and subject to him. It could not therefore be superior to him, and to the plan of justification through him, Gal 3:19-20.
(7) yet Paul answers an important objection here, and a very obvious and material inquiry. It is, whether he means to teach that the Law of God is contradictory to his promises? Whether the Law and the gospel are rival systems? Whether it is necessary, in order to hold to the excellency of the one to hold that the other is contradictory, evil, and worthless? To all this he answers; and says, by no means. He says the fault was not in the Law. The view which he had taken, and which was Rev_ealed in the Bible, arose from the nature of the case. The Law was as good a law as could be made, and it answered all the purposes of law. It was so excellent, that, if it had been possible that people could be justified by law at all, that was the Law by which it would have been done. But it was not possible. The effect of the Law, therefore, was to show that all people were sinners, and to shut them up to the plan of justification by the work of a Redeemer. It was appointed, therefore, not to justify people, but to lead them to the Saviour, Gal 3:21-24.
(8) the effect of the plan of justification by faith in the Lord Jesus was to make the mind free. It was no longer under a schoolmaster. They who are justified in this way become the children of God. They all become one in the Redeemer. There is neither Jew nor Greek, but they constitute one great family, and are the children of Abraham, and heirs according to the promise, Gal 3:25-29.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Gal 3:1, He asks what moved them to leave the faith, and hang upon the law; Gal 3:6, They that believe are justified, Gal 3:9, and blessed with Abraham; Gal 3:10, And this he shows by many reasons.
John Gill
INTRODUCTION TO GALATIANS 3
In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirms the doctrine of justification by faith, by various arguments; shows the use of the law, and the abrogation of it, and makes mention of several privileges which belong to believers in Christ. He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Gal 3:1, and by the fruit and effect of it, they having received the Spirit by it, and not by the preaching of the law of works, Gal 3:2 and it still increased their folly, that whereas they had begun with the Spirit of God, and set out in a dependence on him and his grace, they seemed now as if they would end in a carnal and legal way, Gal 3:3. To which is added, the consideration of their having suffered many things for the sake of the Gospel, which must be suffered in vain should they relinquish the Gospel, though the apostle hoped otherwise of them, Gal 3:4, nay, they had not only received through the preaching of the Gospel the Spirit, and his graces, but even extraordinary gifts attended it, for the confirmation of it, Gal 3:5, so that this case of theirs was a very aggravated one, and they were guilty of great folly and madness: from hence the apostle passes to the main thing in dispute, the great truth of justification by faith in the righteousness of Christ, which these persons were departing from, and which he establishes by several arguments; and first from the instance and example of Abraham, who was justified by faith, as appears from that which he believed, being imputed to him as his justifying righteousness, Gal 3:6, and as many as are believers in Christ are his spiritual children, and so undoubtedly are justified the same way their father was, Gal 3:7, and particularly that the Gentiles are justified by faith is clear from the preaching of the Gospel to Abraham, and the promise made unto him, that in his seed all nations should be blessed; that is, with the blessing of justification, Gal 3:8. The conclusion of which instance and example is, that as faithful Abraham was blessed with a justifying righteousness through faith, so all that believe are blessed along with him with the same blessing, Gal 3:9, and that no man can be justified by the works of the law is certain, since the law is so far from justifying any on account of obedience to it, that it pronounces a curse upon all that do not perfectly and constantly fulfil it, Gal 3:10. And this is still further evident from a passage in the prophecy of Hab 2:4 which declares, that the just live by faith, or that those who are truly righteous are such who are justified by it, Gal 3:11. And this is illustrated by the law and faith being contrary; for if a just man lives by faith, then not by the law, for the law does not direct a man to believe, but to work, and to live by his works, Gal 3:12. And the apostle having spoken of the law as a cursing law, takes the opportunity of showing how believers are delivered from the curse of it, which is done by Christ's being made a curse for them; and that he was, appears from his being crucified and hanged on a tree; the ends of which were, that the same blessing of justification Abraham had, might come upon the Gentiles through Christ, and that they might by faith receive the promise of the Spirit, Gal 3:13 so that it is clear from hence, that the blessing of justification is through Christ's being made a curse, and is received by faith, and is not by the works of the law. The apostle next argues from the inheritance being by covenant, testament, or promise, and therefore not by the law: he observes, that a man's covenant or testament, when confirmed, can neither be disannulled, nor have anything added to it, and much less can the covenant or testament of God, confirmed of him in Christ, be disannulled by the law, or the promise in it be made of none effect by that which was several hundred years after a declaration of it to Abraham, to whom, and to whose seed, the promises were made; so that it unavoidably follows, that since the inheritance or blessing of life is by promise, as is clear from its being given to Abraham by promise, then it is not of the law, Gal 3:15. And whereas an objection might arise, if this be the case, of what use and service can the law be? to what purpose, or for what end, was that given? The apostle answers, that it was added because of transgressions; and that it was to endure until Christ should come, to whom the promise was made; and accordingly it was published in a very grand and solemn manner by angels, and was put into the hands of a mediator, Moses, who stood between God as one party, and the people of Israel as another, Gal 3:19. Moreover, as it might be further objected, that, according to this way of reasoning, the law is against the promises; the apostle replies in a way of detestation and abhorrence of any such thing, and by an argument from the insufficiency of the law to justify, since it cannot give life, Gal 3:21. And then proceeds to point out another use of the law, which is to conclude men under sin, or convince men of it, that they, seeing their need of righteousness and life by Christ might receive the promise of it through faith in him Gal 3:22, and so far were men from being justified by the law under the former dispensation, that they were kept under it as in a garrison, and shut up in it as in a prison, until Christ, the object of faith, was revealed, and released them, Gal 3:23, and was moreover as a rigid and severe schoolmaster; and so it continued until the times of Christ; and these therefore being the uses of the law, it is a clear case that justification is by faith, and not by that, Gal 3:24. Besides, Christ being now come, the Jews themselves are no more under this law as a schoolmaster; it is now abolished, and therefore there is no justification by it, Gal 3:25. And that this is the case of true believers in Christ is evident, because such are the children of God, and are taught and led by the Spirit of God, and are free, and not under the law as a schoolmaster, Gal 3:26. Besides, as they are baptized into Christ, they have put him on, as the Lord their righteousness, and so profess to be justified by him, and him only, Gal 3:27, and these, let them be of what nation, sex, state, and condition soever, are all one in Christ, and are all justified in one and the same way; and being Christ's they are Abraham's spiritual seed, and so heirs of the same promise of righteousness and life as he, Gal 3:28.
3:13:1: Ո՞ անմիտ Գաղատացիք, ո՞ նախանձ արար զձեզ. որոց գրեթէ առաջի աչա՛ց Յիսուս Քրիստոս գրեցաւ ՚ի խաչ ելեալ[4210]։ [4210] Ոսկան յաւելու. Արար զձեզ՝ ոչ հնազանդիլ ճշմարտութեան, որոց գրե՛՛։ Ոմանք. Գրեցաւ Քրիստոս Յիսուս։
1 Ո՛վ անմիտ գաղատացիներ, ո՞վ հրապուրեց ձեզ, որոնց աչքերի առաջ Յիսուս Քրիստոս նկարագրուեց խաչը ելած:
3 Ո՜վ անմիտ Գաղատացիներ, ո՞վ ձեզ հրապուրեց*, որոնց աչքերուն առջեւ Յիսուս Քրիստոս ձեր մէջ խաչը ելած նկարագրուեցաւ։
Ո անմիտ Գաղատացիք, ո՞ նախանձ արար զձեզ[8]. որոց գրեթէ առաջի աչաց Յիսուս Քրիստոս գրեցաւ ի խաչ ելեալ:

3:1: Ո՞ անմիտ Գաղատացիք, ո՞ նախանձ արար զձեզ. որոց գրեթէ առաջի աչա՛ց Յիսուս Քրիստոս գրեցաւ ՚ի խաչ ելեալ[4210]։
[4210] Ոսկան յաւելու. Արար զձեզ՝ ոչ հնազանդիլ ճշմարտութեան, որոց գրե՛՛։ Ոմանք. Գրեցաւ Քրիստոս Յիսուս։
1 Ո՛վ անմիտ գաղատացիներ, ո՞վ հրապուրեց ձեզ, որոնց աչքերի առաջ Յիսուս Քրիստոս նկարագրուեց խաչը ելած:
3 Ո՜վ անմիտ Գաղատացիներ, ո՞վ ձեզ հրապուրեց*, որոնց աչքերուն առջեւ Յիսուս Քրիստոս ձեր մէջ խաչը ելած նկարագրուեցաւ։
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3:11: О, несмысленные Галаты! кто прельстил вас не покоряться истине, [вас], у которых перед глазами предначертан был Иисус Христос, [как] [бы] у вас распятый?
3:1  ὦ ἀνόητοι γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾽ ὀφθαλμοὺς ἰησοῦς χριστὸς προεγράφη ἐσταυρωμένος;
3:1. Ὦ (Oh) ἀνόητοι ( Un-considered ) Γαλάται , ( Galatians ,"τίς (what-one) ὑμᾶς (to-ye) ἐβάσκανεν, (it-mesmerized," οἷς ( unto-which ) κατ' (down) ὀφθαλμοὺς (to-eyes) Ἰησοῦς (an-Iesous) Χριστὸς (Anointed) προεγράφη (it-had-been-scribed-before) ἐσταυρωμένος; (having-had-come-to-be-en-staked?"
3:1. o insensati Galatae quis vos fascinavit ante quorum oculos Iesus Christus proscriptus est crucifixusO senseless Galatians, who hath bewitched you that you should not obey the truth: before whose eyes Jesus Christ hath been set forth, crucified among you?
1. O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?
3:1. O senseless Galatians, who has so fascinated you that you would not obey the truth, even though Jesus Christ has been presented before your eyes, crucified among you?
O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you:

1: О, несмысленные Галаты! кто прельстил вас не покоряться истине, [вас], у которых перед глазами предначертан был Иисус Христос, [как] [бы] у вас распятый?
3:1  ὦ ἀνόητοι γαλάται, τίς ὑμᾶς ἐβάσκανεν, οἷς κατ᾽ ὀφθαλμοὺς ἰησοῦς χριστὸς προεγράφη ἐσταυρωμένος;
3:1. o insensati Galatae quis vos fascinavit ante quorum oculos Iesus Christus proscriptus est crucifixus
O senseless Galatians, who hath bewitched you that you should not obey the truth: before whose eyes Jesus Christ hath been set forth, crucified among you?
3:1. O senseless Galatians, who has so fascinated you that you would not obey the truth, even though Jesus Christ has been presented before your eyes, crucified among you?
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6. С 1-го стиха третьей главы и по 12-й стих пятой идет отдел догматико-полемический, в котором Апостол выясняет, что христиане свободны от подчинения закону Моисееву. Прежде всего Ап. обличает читателей в непостоянстве, какое они обнаруживают теперь в отношении к проповеданному у них Павлом Евангелию. Именно они, начавши жить верою, теперь ищут оправдания через исполнение закона Моисеева, не обращая внимания на то, что даже родоначальник того народа, который получил закон, сам был оправдан Богом благодаря вере.

1. Чувствуя раздражение против читателей, Ап. не называет их "братьями", как в I гл. 11: ст., а просто "Галатами", т. е. обитателями провинции, в которой жили различные народности: Фригийцы, Ликаонцы, Кельты, римские колонисты и Евреи. Он называет их "несмысленными" по их поведению в отношении к Евангелию (ср. ст. 3-й). - Кто прельстил вас. Поступок Галатов так поразил Апостола Павла, что он видит в этом что-то таинственное (прельстил - точнее: сглазил - ebaskanen), какое то действие волшебства или темной демонской силы (ср. 2Кор. XI:3, 13-15: и 1: Сол III:5). - Не покоряться истине, т. е. истинному учению, принесенному в Галатию Ап. Павлом (этих слов, впрочем, во многих кодексах не имеется). - Предначертан был..., т. е. изображен со всею живостью Павлом, так что стоял у Галатов перед глазами как бы пред ними распятый (у вас, т. е. между вами. Это выражение не читается во многих кодексах). Ап., таким образом, хочет сказать, что в высшей степени непонятно, как Галаты, пережив сильное впечатление, полученное ими от проповеди Павла о распятом Христе, поняв все значение смерти Христа, все-таки отпадают к иному благовествованию...
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Justification by Faith.A. D. 56.
1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? 2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? 3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? 4 Have ye suffered so many things in vain? if it be yet in vain. 5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacrifices and purifications to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault.

He reproves them, and the reproof is very close and warm: he calls them foolish Galatians, v. 1. Though as Christians they were Wisdom's children, yet as corrupt Christians they were foolish children. Yea, he asks, Who hath bewitched you? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared was that they did not obey the truth; that is, they did not adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians.

1. Jesus Christ had been evidently set forth as crucified among them; that is, they had had the doctrine of the cross preached to them, and the sacrament of the Lord's supper administered among them, in both which Christ crucified had been set before them. Now, it was the greatest madness that could be for those who had acquaintance with such sacred mysteries, and admittance to such great solemnities, not to obey the truth which was thus published to them, and signed and sealed in that ordinance. Note, The consideration of the honours and privileges we have been admitted to as Christians should shame us out of the folly of apostasy and backsliding.

2. He appeals to the experiences they had had of the working of the Spirit upon their souls (v. 2); he puts them in mind that, upon their becoming Christians, they had received the Spirit, that many of them at least had been made partakers not only of the sanctifying influences, but of the miraculous gifts, of the Holy Spirit, which were eminent proofs of the truth of the Christian religion and the several doctrines of it, and especially of this, that justification is by Christ only, and not by the works of the law, which was one of the peculiar and fundamental principles of it. To convince them of the folly of their departing from this doctrine, he desires to know how they came by these gifts and graces: Was it by the works of the law, that is, the preaching of the necessity of these in order to justification? This they could not say, for that doctrine had not then been preached to them, nor had they, as Gentiles, any pretence to justification in that way. Or was it by the hearing of faith, that is, the preaching of the doctrine of faith in Christ as the only way of justification? This, if they would say the truth, they were obliged to own, and therefore must be very unreasonable if they should reject a doctrine of the good effects of which they had had such experience. Note, (1.) It is usually by the ministry of the gospel that the Spirit is communicated to persons. And, (2.) Those are very unwise who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage.

3. He calls upon them to consider their past and present conduct, and thence to judge whether they were not acting very weakly and unreasonably (v. 3, 4): he tells them that they had begun in the Spirit, but now were seeking to be made perfect by the flesh; they had embraced the doctrine of the gospel, by means of which they had received the Spirit, and wherein only the true way of justification is revealed. And thus they had begun well; but now they were turning to the law, and expected to be advanced to higher degrees of perfection by adding the observance of it to faith in Christ, in order to their justification, which could end in nothing but their shame and disappointment: for this, instead of being an improvement upon the gospel, was really a perversion of it; and, while they sought to be justified in this way, they were so far from being more perfect Christians that they were more in danger of becoming no Christians at all; hereby they were pulling down with one hand what they had built with the other, and undoing what they had hitherto done in Christianity. Yea, he further puts them in mind that they had not only embraced the Christian doctrine, but suffered for it too; and therefore their folly would be the more aggravated, if now they should desert it: for in this case all that they had suffered would be in vain--it would appear that they had been foolish in suffering for what they now deserted, and their sufferings would be altogether in vain, and of no advantage to them. Note, (1.) It is the folly of apostates that they lose the benefit of all they have done in religion, or suffered for it. And, (2.) It is very sad for any to live in an age of services and sufferings, of sabbaths, sermons, and sacraments, in vain; in this case former righteousness shall not be mentioned.

4. He puts them in mind that they had had ministers among them (and particularly himself) who came with a divine seal and commission; for they had ministered the Spirit to them, and wrought miracles among them: and he appeals to them whether they did it by the works of the law or by the hearing of faith, whether the doctrine that was preached by them, and confirmed by the miraculous gifts and operations of the Spirit, was that of justification by the works of the law or by the faith of Christ; they very well knew that it was not the former, but the latter; and therefore must needs be inexcusable in forsaking a doctrine which had been so signally owned and attested, and exchanging it for one that had received no such attestations.
Adam Clarke: Commentary on the Bible - 1831
3:1: O foolish Galatians - O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated - they are led blindly and unresistingly on to their own destruction.
That ye should not obey the truth - This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, "It should certainly be expunged." There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth.
Among you? - Εν ὑμιν is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out."
Albert Barnes: Notes on the Bible - 1834
3:1: O foolish Galatians - That is, foolish for having yielded to the influence of the false teachers, and for having embraced doctrines that tended to subvert the gospel of the Redeemer. The original word used here (ἀνόητοι anoē toi) denotes void of understanding; and they had shown it in a remarkable manner in rejecting the doctrine of the apostles, and in embracing the errors into which they had fallen. It will be remembered that this is an expression similar to what was applied to them by others; see the introduction, Section I. Thus, Callimachus in his hymns calls them "a foolish people," and Hillary, himself a Gaul, calls them Gallos indociles, expressions remarkably in accordance with that used here by Paul. It is implied that they were without stability of character. The particular thing to which Paul refers here is that they were so easily led astray by the arguments of the false teachers.
Who hath bewitched you - The word used here (ἐβάσκανεν ebaskanen) properly means, to prate about anyone; and then to mislead by pretences, as if by magic arts; to fascinate; to influence by a charm. The idea here is, that they had not been led by reason and by sober judgment, but that there must have been some charm or fascination to have taken them away in this manner from what they had embraced as true, and what they had the fullest evidence was true. Paul had sufficient confidence in them to believe that they had not embraced their present views under the unbiassed influence of judgment and reason, but that there must have been some fascination or charm by which it was done. It was in fact accomplished by the arts and the plausible pretences of those who came from among the Jews.
That ye should not obey the truth - The truth of the gospel. That you should yield your minds to falsehood and error. It should be observed, however, that this phrase is lacking in many manuscripts. It is omitted in the Syriac version; and many of the most important Greek and Latin Fathers omit it. Mill thinks it should be omitted; and Griesbach has omitted it. It is not essential to the passage in order to the sense; and it conveys no truth which is not elsewhere taught fully. It is apparently added to show what was the effect of their being bewitched or enchanted.
Before whose eyes - In whose very presence. That is, it has been done so clearly that you may be said to have seen it.
Jesus Christ hath been evidently set forth - By the preaching of the gospel. He has been so fully and plainly preached that you may be said to have seen him. The effect of his being preached in the manner in which it has been done, ought to have been as great as if you had seen him crucified before your eyes. The word rendered "hath been evidently set forth" (προεγράφῃ proegraphē), means properly to write before; and then to announce beforehand in writing; or to announce by posting up on a tablet. The meaning here is, probably, that Christ has been announced among them crucified, as if the doctrine was set forth in a public written tablet - Robinson's Lexicon. There was the utmost clearness and distinctness of view, so that they need not make any mistake in regard to him. The Syriac renders it, "Christ has been crucified before your eyes as if he had been represented by painting." According to this, the idea is, that it was as plain as if there had been a representation of him by a picture. This has been done chiefly by preaching. I see no reason, however, to doubt that Paul means also to include the celebration of the Lord's supper, in which the Lord Jesus is so clearly exhibited as a crucified Saviour.
Crucified among you - That is, represented among you as crucified. The words "among you," however, are lacking in many manuscripts and obscure the sense. If they are to be retained, the meaning is, that the representations of the Lord Jesus as crucified had been as clear and impressive among them as if they had seen him with their own eyes, The argument is, that they had so clear a representation of the Lord Jesus, and of the design of his death, that it was strange that they had so soon been perverted from the belief of it. Had they seen the Saviour crucified; had they stood by the cross and witnessed his agony in death on account of sin, how could they doubt what was the design of his dying, and how could they be seduced from faith in his death, or be led to embrace any other method of justification? How could they now do it, when, although they had not seen him die, they had the fullest knowledge of the object for which he gave his precious life? The doctrine taught in this verse is that a faithful exhibition of the sufferings and death of the Saviour ought to exert an influence over our minds and hearts as if we had seen him die; and that they to whom such an exhibition has been made should avoid being led astray by the blandishments of false doctrines and by the arts of man. If we had seen the Saviour expire, we could never have forgotten the scene! Let us endeavor to cherish a remembrance of his sufferings and death as if we had seen him die.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: Foolish: Gal 3:3; Deu 32:6; Sa1 13:13; Mat 7:26; Luk 24:25; Eph 5:15; Ti1 6:4 *marg.
who: Gal 1:6, Gal 4:9, Gal 5:7, Gal 5:8; Mat 24:24; Act 8:9-11; Co2 11:3, Co2 11:13-15; Eph 4:14; Th2 2:9-12; Pe2 2:18; Rev 2:20, Rev 13:13, Rev 13:14, Rev 18:3
ye: Gal 2:14, Gal 5:7; Act 6:7; Rom 2:8, Rom 6:17, Rom 10:16; Co2 10:5; Th2 1:8; Heb 5:9; Heb 11:8; Pe1 1:22, Pe1 4:17
Jesus Christ: Co1 1:23, Co1 1:24, Co1 2:2, Co1 11:26; Eph 3:8
Geneva 1599
3:1 O (1) foolish Galatians, who hath bewitched you, that ye should not obey the truth, (a) before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
(1) The third reason or argument taken of those gifts of the Holy Spirit, with which they were endued from heaven after they had heard and believed the gospel by Paul's ministry. And seeing that they were so evident to all men's eyes, that they were as it were graphic images, in which they might behold the truth of the doctrine of the Gospel, just as much as if they had beheld with their eyes Christ himself crucified, in whose only death they ought to have their trust, he marvels how it could be that they could be so bewitched by the false apostles.
(a) Christ was laid before you so notably and so plainly that you had a graphic image of him as it were represented before your eyes, as if he had been crucified before you.
John Gill
3:1 O foolish Galatians,.... Referring not to any national character, as some have thought, by which they were distinguished from others for their rudeness in knowledge, their ignorance and folly, as the Cretians for their lying, &c. nor to their former state in unregeneracy, it being common to all men, to God's elect themselves, before conversion, to be foolish in a moral and spiritual sense; but to their present stupidity about the article of justification, it being an instance of most egregious folly to leave Christ for Moses, the Gospel for the law, and the doctrine of free justification by the righteousness of Christ, which brings so much solid peace and comfort with it, for the doctrine of justification, by the works of the law, which naturally leads to bondage. Now this was said, not rashly, nor in anger, or on purpose to reproach and provoke, and so not at all contrary to Mt 5:22 but in like manner as Christ said to his disciples, "O fools, and slow of heart to believe", &c. Lk 24:25. So the apostle here, as pitying the Galatians, grieved for them, and as one surprised and astonished that ever people of such light, that had had the Gospel so clearly preached to them, should ever give into such a notion.
Who hath bewitched you? some false teacher or another had, or it cannot be conceived how their heads should ever have been turned this way; which must be understood, not in a literal and proper sense, as Simon Magus bewitched the people of Samaria with his sorceries, but in a figurative and improper one; that as sorcerers and enchanters cast a mist before people's eyes, or, by some evil arts or juggling tricks, deceive their sight, and make objects seem to appear which do not, or in a different form than they really do, so these deceitful workers, who had transformed themselves into the apostles of Christ, as Satan sometimes transforms himself into an angel of light, had set this doctrine in a false light before them, thereby to corrupt their minds from the simplicity that is in Christ. Though the apostle reproves the Galatians for their folly and weakness in giving in so easily to such deceptions, yet he imputes the chief fault unto, and lays the greatest blame on the false teachers; whom he represents as sorcerers and enchanters, and their doctrine, particularly that of justification by works, as witchcraft; it being pleasing to men, a gratifying of carnal reason, and operating as a charm upon the pride of human nature. What Samuel said to Saul, 1Kings 15:22 may be applied to the present case, "to obey" the truth "is better than sacrifice", than all the rituals of the ceremonial law: "and to hearken" to the Gospel of Christ, "than the fat of rams", or any of the legal institutions; "for rebellion" against, and opposition to any of the doctrines of the Gospel, and especially to this of justification by the righteousness of Christ, "is as the sin of witchcraft". The Greek word, signifies "to envy", and hence, "to bewitch"; because the mischief, by witchcrafts, generally proceeds from envy; and so the Syriac version, which the Arabic follows, renders it, , "who hath envied you", which suggests this sense, that the false apostles envying their light and knowledge in the Gospel, their faith, peace, comfort, and happiness, had endeavoured to introduce another doctrine among them, subversive of all this.
That ye should not obey the truth. This clause is left out in the Alexandrian copy, and in some others, and in the Syriac version. By "the truth" is meant, either the whole Gospel, often so called, in opposition to the law, and the types and shadows of it; and because it is contained in the Scriptures of truth, and comes from the God of truth; the substance of it is Christ, who is the truth, and is what the Spirit of truth leads into; or else particularly the doctrine of justification by the righteousness of Christ, which is the truth the apostle is establishing, and these Galatians seemed to be going off from, through the artful insinuations of the false teachers. Formerly these people had not only heard this truth, but embraced it: they received the love of it, were strongly affected to it, and firmly believed but now they began to hesitate and doubt about it; they were not so fully persuaded of it as heretofore; they seemed ready to let it go, at least did not hold it fast, and the profession of it, without wavering as before; they were fallen from some degree of the steadfastness of their faith in, and of the obedience of it to this truth, which is what was the design of the false apostles, and is here charged upon the Galatians. The aggravations of which follow in this, and in some subsequent verses,
before whose eyes Jesus Christ hath been evidently set forth; meaning in the ministry of the Gospel, in the clear preaching of it by the apostle; Jesus Christ was the sum and substance of his ministry, in which he was set forth and described, and, as it were, painted to the life by him; the glories and excellencies of his divine person, the nature of his office, as Mediator, the suitableness of him as a Saviour, the fulness of his grace, the efficacy of his blood, sacrifice, and righteousness, were so fully, and in such a lively manner expressed, that it was as if Christ was personally and visibly present with them; yea, he was so described in his sufferings and death, as hanging, bleeding, dying on the accursed tree, that he seemed to be as it were, as the apostle adds,
crucified among you: for this cannot be understood literally, for he was crucified without the gates of Jerusalem; nor does it respect the sin of the Galatians in departing from the Gospel, as if that was a crucifying of him again, and a putting him to open shame; nor their sufferings for the sake of Christ, as if he, in that sense, was crucified in them, and with them: but it intends the clear Gospel revelation of a crucified Christ, in the preaching of him by the apostle, which was such that no picture, no image, no crucifix would come up to, and which, where such preaching is, are altogether vain and needless; and the clear view these saints had, by faith, in the glass of the Gospel of Christ, and him crucified, which so realized the object, as if it was present and before the natural eye. Now this was an aggravation of their weakness and folly, that after such clear preaching, and clear sight, they had of the Gospel, and of Christ in it, that they should in the least degree depart from it.
John Wesley
3:1 O thoughtless Galatians - He breaks in upon them with a beautiful abruptness. Who hath bewitched you - Thus to contradict both your own reason and experience. Before whose eyes Jesus Christ hath been as evidently set forth - By our preaching, as if he had been crucified among you.
Robert Jamieson, A. R. Fausset and David Brown
3:1 REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29)
that ye should not obey the truth--omitted in the oldest manuscripts.
bewitched--fascinated you so that you have lost your wits. THEMISTIUS says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.
you--emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (Gal 2:19-20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.
3:23:2: Զայս միայն կամիմ ուսանել ՚ի ձէնջ. ՚ի գործո՞ց օրինաց զՀոգին ընկալարուք՝ թէ ՚ի լրոյ հաւատոց[4211]։ [4211] Բազումք. Եթէ ՚ի լրոյ հաւա՛՛։
2 Ա՛յս բանն եմ միայն ուզում իմանալ ձեզնից. օրէնքի գործերո՞վ Հոգին ընդունեցիք, թէ՞ հաւատի քարոզութեամբ:
2 Ասիկա միայն կ’ուզեմ ձեզի հարցնել. «Օրէնքին գործերո՞վը դուք Հոգին առիք՝ թէ հաւատքին լսելովը»։
Զայս միայն կամիմ ուսանել ի ձէնջ. ի գործո՞ց օրինաց զՀոգին ընկալարուք, եթէ ի լրոյ հաւատոց:

3:2: Զայս միայն կամիմ ուսանել ՚ի ձէնջ. ՚ի գործո՞ց օրինաց զՀոգին ընկալարուք՝ թէ ՚ի լրոյ հաւատոց[4211]։
[4211] Բազումք. Եթէ ՚ի լրոյ հաւա՛՛։
2 Ա՛յս բանն եմ միայն ուզում իմանալ ձեզնից. օրէնքի գործերո՞վ Հոգին ընդունեցիք, թէ՞ հաւատի քարոզութեամբ:
2 Ասիկա միայն կ’ուզեմ ձեզի հարցնել. «Օրէնքին գործերո՞վը դուք Հոգին առիք՝ թէ հաւատքին լսելովը»։
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Сие только хочу знать от вас: через дела ли закона вы получили Духа, или через наставление в вере?
3:2  τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως;
3:2. τοῦτο (To-the-one-this) μόνον (to-alone) θέλω (I-determine) μαθεῖν (to-have-had-learned) ἀφ' (off) ὑμῶν, (of-ye,"ἐξ (out) ἔργων (of-works) νόμου (of-a-parcelee) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) ἐλάβετε (ye-had-taken) ἢ (or) ἐξ (out) ἀκοῆς (of-a-hearing) πίστεως; (of-a-trust?"
3:2. hoc solum volo a vobis discere ex operibus legis Spiritum accepistis an ex auditu fideiThis only would I learn of you: Did you receive the Spirit by the works of the law or by the hearing of faith?
2. This only would I learn from you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3:2. I wish to know only this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith:

2: Сие только хочу знать от вас: через дела ли закона вы получили Духа, или через наставление в вере?
3:2  τοῦτο μόνον θέλω μαθεῖν ἀφ᾽ ὑμῶν, ἐξ ἔργων νόμου τὸ πνεῦμα ἐλάβετε ἢ ἐξ ἀκοῆς πίστεως;
3:2. hoc solum volo a vobis discere ex operibus legis Spiritum accepistis an ex auditu fidei
This only would I learn of you: Did you receive the Spirit by the works of the law or by the hearing of faith?
3:2. I wish to know only this from you: Did you receive the Spirit by the works of the law, or by the hearing of faith?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2. Желая показать Галатам нелепость их образа действий, Ап. спрашивает их только о том (toϋto monon - самый важный пункт доказательства), откуда они получили Духа, каким и сейчас обладают, т. е. Духа Святаго со всем разнообразием духовных дарований (Рим VIII:2-16; 1Кор.XII:13: и 1Кор.I:7) - от того ли, что исполняли дела закона, или от того, что с верою услышали, т. е. приняли проповедь Павла (akohV pistewV = верующего слушания). Этими дарами Галаты, конечно, чрезвычайно дорожили, и потому Ап. прежде всего ссылается на них, чтобы доказать пользу Евангелия, благодаря которому они получены. Конечно, Галаты должны были дать на вопрос Павла ответ только утвердительный. Да, они получили духовные дарования не через закон, а через Евангелие.
Adam Clarke: Commentary on the Bible - 1831
3:2: Received ye the Spirit by the works of the law - This may refer to the miraculous gifts of the Spirit, which were very common in the apostolic Church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts? or was it by the hearing of the Gospel, prescribing faith in Christ crucified? It may also refer to the spirit of adoption, and consequently to their sonship.
Albert Barnes: Notes on the Bible - 1834
3:2: This only would I learn of you - I would ask this of you; retaining still the language of severe reproof. The design here, and in the following verses, is, to prove to them that the views which they had at first embraced were correct, and that the views which they now cherished were false To show them this, he asks them the simple question, by what means they had obtained the exalted privileges which they enjoyed? Whether they had obtained them by the simple gospel, or whether by the observance of the Law? The word "only" here (μόνον monon) implies that this was enough to settle the question. The argument to which he was about to appeal was enough for his purpose. He did not need to go any further. They had been converted. They had received the Holy Spirit. They had had abundant evidence of their acceptance with God, and the simple matter of inquiry now was, whether this had occurred as the regular effect of the gospel, or whether it had been by obeying the Law of Moses?
Received ye the Spirit - The Holy Spirit. He refers here, doubtless, to all the manifestations of the Spirit which had been made to them, in renewing the heart, in sanctifying the soul, in comforting them in affliction, and in his miraculous agency among them. The Holy Spirit had been conferred on them at their conversion (compare Act 10:44; Act 11:17) and this was to them proof of the favor of God, and of their being accepted by him.
By the works of the law - By obeying the Law of Moses or of any law. It was in no way connected with their obeying the Law. This must have been so clear to them that no one could have any doubt or the subject. The inestimably rich and precious gift of the Holy Spirit had not been conferred on them in consequence of their obeying the Law.
Or by the hearing of faith - In connection with hearing the gospel requiring faith as a condition of salvation. The Holy Spirit was sent down only in connection with the preaching of the gospel. It was a matter of truth, and which could not be denied, that those influences had not been imparted under the Law, but had been connected with the gospel of the Redeemer; compare Acts 2. The doctrine taught in this verse is, that the benefits resulting to Christians from the gift of the Holy Spirit are enough to prove that the gospel is from God, and therefore true. This was the case with regard to the miraculous endowments communicated in the early ages of the church by the Holy Spirit; for the miracles which were performed, the knowledge of languages imparted, and the conversion of thousands from the error of their ways, proved that the system was from heaven; and it is true now. Every Christian has had ample proof, from the influences of the Spirit on his heart and around him, that the system which is attended with such benefits is from heaven.
His own renewed heart; his elevated and sanctified affections; his exalted hopes; his consolations in trial; his peace in the prospect of death, and the happy influences of the system around him in the conversion of others, and in the intelligence, order, and purity of the community, are ample proof that the religion is true. Such effects do not come from any attempt to keep the Law; they result from no other system. No system of infidelity produces them; no mere system of infidelity can produce them. It is only by that pure system which proclaims salvation by the grace of God; which announces salvation by the merits of the Lord Jesus, that such effects are produced. The Saviour promised the Holy Spirit to descend after his ascension to heaven to apply his work; and everywhere, under the faithful preaching of the simple gospel, that Spirit keeps up the evidence of the truth of the system by his influences on the hearts and lives of people.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: Received: Gal 3:5, Gal 3:14; Act 2:38, Act 8:15, Act 10:44-47, Act 11:15-18, Act 15:8, Act 19:2-6; Co1 12:7-13; Co2 11:4; Eph 1:13, Eph 1:14; Heb 2:4, Heb 6:4; Pe1 1:12
by the hearing: Rom 1:17, Rom 10:16, Rom 10:17
Geneva 1599
3:2 This only would I learn of you, Received ye the (b) Spirit by the works of the law, or by the hearing of (c) faith?
(b) Those spiritual graces and gifts, which were a seal as it were to the Galatians that the Gospel which was preached to them was true.
(c) Of the doctrine of faith.
John Gill
3:2 This one thing would I learn of you,.... Though there were many things he could have put to them, yet he would only ask this one question, which, if rightly attended to, and honestly answered, must expose their folly, and put an end to the controversy upon this head:
received ye the Spirit by the works of the law, or by the hearing of faith? This question supposes they had received the Spirit; that is, the Spirit of God, as a spirit of wisdom and knowledge in the revelation of Christ; as a spirit of regeneration and sanctification; as a spirit of faith and adoption; and as the earnest, seal, and pledge of their future glory. Now the apostle asks, whether they received this Spirit "by the works of the law"; meaning, either whether they could imagine, that they by their obedience to the law had merited and procured the Spirit of God; or whether they thought that the Spirit came to them, and into their hearts, through the doctrine or preaching of the law: the former could not be true, for if they could not obtain righteousness and life by the works of the law, then not the Spirit; besides, works done without the Spirit of God, are not properly good works: not the latter, for though by the law is the knowledge of sin, yet this leaves nothing but a sense of wrath and damnation in the conscience; it is the killing letter, and a ministration of condemnation and death, and not of the Spirit, and of life; this belongs to the Gospel, "or the hearing of faith"; for by "faith", is meant the Gospel, and particularly the doctrine of justification by faith in Christ's righteousness; and by "the hearing" of it, the preaching of it, the report of it, Is 53:1 which, in the Hebrew text, is "our hearing", that by which the Gospel is heard and understood. Now in this way the Spirit of God is received; while the Gospel is preaching he falls on them that hear it, conveys himself into their hearts, and begets them again by the word of truth: and in this way the Galatians came by the Spirit, and which is another aggravation of their folly, that they should enjoy so great an advantage by the Gospel, and yet be so easily removed from it.
John Wesley
3:2 This only would I learn of you - That is, this one argument might convince you. Did ye receive the witness and the fruit of the Spirit by performing the works of the law, or by hearing of and receiving faith?
Robert Jamieson, A. R. Fausset and David Brown
3:2 "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, Gal 3:5; Mk 16:17; Heb 2:4; and by spiritual graces, Gal 3:14; Gal 4:5-6; Eph 1:13), or by the hearing of faith?" The "only" implies, "I desire, omitting other arguments, to rest the question on this alone"; I who was your teacher, desire now to "learn" this one thing from you. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [BENGEL].
hearing of faith--Faith consists not in working, but in receiving (Rom 10:16-17).
3:33:3: Այդչափ անմի՞տ էք. սկսեալ հոգւով՝ եւ արդ մարմնո՛վ վախճանիք[4212]։ [4212] Ոմանք. Անմիտք էք։
3 Այդչափ անմի՞տ էք. սկսեցիք հոգով, իսկ հիմա մարմնո՞վ էք վերջացնում:
3 Այդչափ անմի՞տ էք. հոգիով սկսաք ու հիմա մարմնո՞վ կը վերջացնէք։
Այդչափ անմի՞տ էք. սկսեալ հոգւով, եւ արդ մարմնո՞վ վախճանիք:

3:3: Այդչափ անմի՞տ էք. սկսեալ հոգւով՝ եւ արդ մարմնո՛վ վախճանիք[4212]։
[4212] Ոմանք. Անմիտք էք։
3 Այդչափ անմի՞տ էք. սկսեցիք հոգով, իսկ հիմա մարմնո՞վ էք վերջացնում:
3 Այդչափ անմի՞տ էք. հոգիով սկսաք ու հիմա մարմնո՞վ կը վերջացնէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: Так ли вы несмысленны, что, начав духом, теперь оканчиваете плотью?
3:3  οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε;
3:3. οὕτως (Unto-the-one-this) ἀνόητοί ( un-considered ) ἐστε; (ye-be) ἐναρξαμενοι ( having-firsted-in ) πνεύματι (unto-a-currenting-to) νῦν (now) σαρκὶ (unto-a-flesh) ἐπιτελεῖσθε ; ( ye-finish-upon-unto ?"
3:3. sic stulti estis cum Spiritu coeperitis nunc carne consummaminiAre you so foolish that, whereas you began in the Spirit, you would now be made perfect by the flesh?
3. Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?
3:3. Are you so foolish that, though you began with the Spirit, you would now end with the flesh?
Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh:

3: Так ли вы несмысленны, что, начав духом, теперь оканчиваете плотью?
3:3  οὕτως ἀνόητοί ἐστε; ἐναρξάμενοι πνεύματι νῦν σαρκὶ ἐπιτελεῖσθε;
3:3. sic stulti estis cum Spiritu coeperitis nunc carne consummamini
Are you so foolish that, whereas you began in the Spirit, you would now be made perfect by the flesh?
3:3. Are you so foolish that, though you began with the Spirit, you would now end with the flesh?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3. Но раз Галаты начали жизнь в духе, то нелепо поступают, когда хотят завершить ее во плоти. В самом деле, их новая христианская жизнь имеет свою основу в духовных, внутренних событиях их жизни (ср. V:5, 16, 25; Рим II:29; Ин IV:23), а та жизнь, какую они ведут сейчас, вся состоит из внешних действий, зависит прямо от материальных причин. Даже нехристианин, лицемер и нечестивец может исполнять дела закона...
Adam Clarke: Commentary on the Bible - 1831
3:3: Having begun in the Spirit - Having received a spiritual religion, which refined and purified your hearts; and having received the Holy Spirit of God, by which ye were endued with various miraculous influences; and the spirit of adoption, by which he were assured of the remission of sins, and incorporation with the family of God:
Are ye now made perfect by the flesh? - Are ye seeking to complete that spiritual religion, and to perfect these spiritual gifts, by the carnal rite of circumcision? It appears that by the Spirit, here, not only the Holy Spirit, but his gifts, are to be understood; and by the flesh, illud membrum in quo circumcisio peragitur; and, by a metonymy, circumcision itself.
Albert Barnes: Notes on the Bible - 1834
3:3: Are ye so foolish? - Can it be that you are so unwise? The idea is, that Paul hardly thought it credible that they could have pursued such a course. They had so cordially embraced the gospel when he preached to them, they had given such evidences that they were under its influence, that he regarded it as hardly possible that they should have so far abandoned it as to embrace such a system as they had done.
Having begun in the Spirit - That is, when the gospel was first preached to them. They had commenced their professedly Christian life under the influence of the Holy Spirit, and with the pure and spiritual worship of God. They had known the power and spirituality of the glorious gospel. They had been renewed by the Spirit; sanctified in some measure by him; and had submitted themselves to the spiritual influences of the gospel.
Are ye now made perfect - Tyndale renders this, "ye would now end." The word used here (ἐπιτελέω epiteleō) means properly, to bring through to an end, to finish; and the sense here has probably been expressed by Tyndale. The idea of perfecting, in the sense in which we now use that word, is not implied in the original. It is that of finishing, ending, completing; and the sense is: "You began your Christian career under the elevated and spiritual influences of Christianity, a system so pure and so exalted above the carnal ordinances of the Jews. Having begun thus, can it be that you are finishing your Christian course, or carrying it on to completion by the observance of those ordinances, as if they were more pure and elevating than Christianity? Can it be that you regard them as an advance on the system of the gospel?"
By the flesh - By the observance of the carnal rites of the Jews, for so the word here evidently means. This has not ever been an uncommon thing. Many have been professedly converted by the Spirit, and have soon fallen into the observance of mere rites and ceremonies, and depended mainly on them for salvation. Many churches have commenced their career in an elevated and spiritual manner, and have ended in the observance of mere forms. So many Christians begin their course in a spiritual manner, and end it "in the flesh" in another sense. They soon conform to the world. They are brought under the influence of worldly appetites and propensities. They forget the spiritual nature of their religion; and they live for the indulgence of ease, and for the gratification of the senses. They build them houses, and they "plant vineyards," and they collect around them the instruments of music, and the bowl and the wine is in their feasts, and they surrender themselves to the luxury of living: and it seems as if they intended to perfect their Christianity by drawing around them as much of the world as possible. The beautiful simplicity of their early piety is gone. The blessedness of those moments when they lived by simple faith has fled. The times when they sought all their consolation in God are no more; and they now seem to differ from the world only in form. I dread to see a Christian inherit much wealth, or even to be thrown into very prosperous business. I see in it a temptation to build himself a splendid mansion, and to collect around him all that constitutes luxury among the people of the world. How natural for him to feel that if he has wealth like others, he should show it in a similar manner! And how easy for the most humble and spiritually-minded Christian, in the beginning of his Christian life, to become conformed to the world (such is the weakness of human nature in its best forms); and having begun in the spirit, to end in the flesh!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: having: Gal 4:7-10, Gal 5:4-8, Gal 6:12-14; Heb 7:16-19, Heb 9:2, Heb 9:9, Heb 9:10
Geneva 1599
3:3 (2) Are ye so foolish? having begun in the Spirit, are ye now made perfect by the (d) flesh?
(2) The fourth argument mixed with the former, and it is twofold. If the Law is to be joined with faith, this were not to go forward, but backward, seeing that those spiritual gifts which were bestowed upon you are more excellent than any that could proceed from yourselves. And moreover, it would follow, that the Law is better than Christ, because it would perfect and bring complete that which Christ alone began.
(d) By the "flesh" he means the ceremonies of the Law, against which he sets the Spirit, that is, the spiritual working of the Gospel.
John Gill
3:3 Are ye so foolish?.... Is it possible you should be so stupid? and do you, or can you continue so?
having begun in the Spirit; that is, either in the Spirit of God, whom they had received through the preaching of the Gospel. They set out in a profession of religion in the light, under the influence, and by the assistance of the Spirit; they began to worship the Lord in spirit, and in truth, without any confidence in the flesh; they entered upon the service of God, and a newness of life, a different conversation than before, a spiritual way of living in a dependence on the grace and help of the divine Spirit: or in the Gospel, which is the Spirit that gives life, is the ministration of the Spirit of God, and contains spiritual doctrines, and gives an account of spiritual blessings, and is attended with the Holy Ghost, and with power. This was first preached unto them, and they embraced it; this they begun and set out with in their Christian profession, and yet it looked as if they sought to end with something else:
are you now made perfect by the flesh? or "in" it; not in carnality, in the lusts of the flesh, as if they now walked and lived after the flesh, in a carnal, dissolute, wicked course of life; for the apostle is not charging them with immoralities, but complaining of their principles: wherefore, by "the flesh" is meant, either the strength of mere nature, in opposition to the Spirit of God, by which they endeavoured to perform obedience to the law; or else the law itself, in distinction from the Gospel; and particularly the ceremonial law, the law of a carnal commandment, and which consisted of carnal ordinances, and only sanctified to the purifying of the flesh; and also their obedience to it; yea, even all their own righteousness, the best of it, which is but flesh, merely external, weak, and insufficient to justify before God. This is a third aggravation of their folly, that whereas they begun their Christian race depending upon the Spirit and grace of God, now they seemed to be taking a step as if they thought to finish it in the mere strength of nature; and whereas they set out with the clear Gospel of Christ, and sought for justification only by his righteousness, they were now verging to the law, and seeking to make their justifying righteousness perfect, by joining the works of the law unto it, which needed them not, but was perfect without them.
John Wesley
3:3 Are ye so thoughtless - As not to consider what you have yourselves experienced? Having begun in the Spirit - Having set out under the light and power of the Spirit by faith, do ye now, when ye ought to be more spiritual, and more acquainted with the power of faith, expect to be made perfect by the flesh? Do you think to complete either your justification or sanctification, by giving up that faith, and depending on the law, which is a gross and carnal thing when opposed to the gospel?
Robert Jamieson, A. R. Fausset and David Brown
3:3 begun--the Christian life (Phil 1:6).
in the Spirit--Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? [ESTIUS]. Compare Rom 2:28; Phil 3:3; Heb 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [ELLICOTT], in contrast to "the flesh," the element in which the law works [ALFORD]. Having begun your Christianity in the Spirit, that is, in the divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, namely, outward ceremonies? [NEANDER]. No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [BENGEL].
3:43:4: Եւ ա՛յնչափ անցք անցին ընդ ձեզ զուր, եթէ իցէ զուր[4213]։ [4213] Ոմանք. Ընդ ձեզ ՚ի զուր։
4 Եւ այդքան փորձութիւններ ի զո՞ւր անցան ձեր գլխով, - եթէ անշուշտ ի զուր էին:
4 Այնչափ դիպուածները պարապ տե՞ղ ձեր վրայէն անցան, (եթէ պարապ ըլլայ ալ)։
Եւ այնչափ անցք անցին ընդ ձեզ զո՞ւր, եթէ իցէ զուր:

3:4: Եւ ա՛յնչափ անցք անցին ընդ ձեզ զուր, եթէ իցէ զուր[4213]։
[4213] Ոմանք. Ընդ ձեզ ՚ի զուր։
4 Եւ այդքան փորձութիւններ ի զո՞ւր անցան ձեր գլխով, - եթէ անշուշտ ի զուր էին:
4 Այնչափ դիպուածները պարապ տե՞ղ ձեր վրայէն անցան, (եթէ պարապ ըլլայ ալ)։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: Столь многое потерпели вы неужели без пользы? О, если бы только без пользы!
3:4  τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.
3:4. τοσαῦτα (To-the-one-which-the-ones-these) ἐπάθετε (ye-had-experienced) εἰκῇ; (unto-resembled?"εἴ (If) γε (too) καὶ (and) εἰκῇ. (unto-resembled)
3:4. tanta passi estis sine causa si tamen sine causaHave you suffered so great things in vain? If it be yet in vain.
4. Did ye suffer so many things in vain? if it be indeed in vain.
3:4. Have you been suffering so much without a reason? If so, then it is in vain.
Have ye suffered so many things in vain? if [it be] yet in vain:

4: Столь многое потерпели вы неужели без пользы? О, если бы только без пользы!
3:4  τοσαῦτα ἐπάθετε εἰκῇ; εἴ γε καὶ εἰκῇ.
3:4. tanta passi estis sine causa si tamen sine causa
Have you suffered so great things in vain? If it be yet in vain.
3:4. Have you been suffering so much without a reason? If so, then it is in vain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4. Странным представляется Апостолу и то, как Галаты могут забыть о претерпенных ими за Евангелие страданиях (несомненно и читателям послания приходилось переживать то же, что о страданиях христиан южной Галатии говорится в Деян XIII:50: и сл. ; XIV:2, 5, 19, 22; 2Тим. III:11). Без пользы - точнее: "напрасно, без цели". Такими страдания Галатов за Христа оказывались теперь, когда они отпадали от Христа и становились под иго закона Моисеева. - О, если бы только без пользы - точнее: "если дело - чего я не хочу допустить - действительно находится в таком положении" (ср. IV:11: боюсь за вас)... Апостол все еще не хочет поверить в то, что Галаты серьезно и окончательно пошли новою дорогою.
Adam Clarke: Commentary on the Bible - 1831
3:4: Have ye suffered so many things in vain? - Have ye received and lost so much good? The verb πασχων, as compounded with ευ, well, or κακως, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye received all these in vain? if yet in vain - if it be credible that ye have sacrificed so many excellent benefits for an imaginary good.
Albert Barnes: Notes on the Bible - 1834
3:4: Have ye suffered so many things in vain? - Paul reminds them of what they had endured on account of their attachment to Christianity. He assures them, that if the opinions on account of which they had suffered were false, then their sufferings had been in vain. They were of no use to them - for what advantage was it to suffer for a false opinion? The opinions for which they had suffered had not been these which they now embraced. They were not those connected with the observance of the Jewish rites. They had suffered on account of their having embraced the gospel, the system of justification by a crucified Redeemer; and now, if those sentiments were wrong, why, their sufferings had been wholly in vain; see this argument pursued at much greater length in Co1 15:18-19, Co1 15:29-32. If it be yet in vain. That is, I trust it is not in vain. I hope you have not so far abandoned the gospel, that all your sufferings in its behalf have been of no avail. I believe the system is true; and if true, and you are sincere Christians, it will not he in vain that you have suffered in its behalf, though you have gone astray. I trust, that although your principles have been shaken, yet they have not been wholly overthrown, and that you will not reap the reward of your having suffered so much on account of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: ye: Eze 18:24; Heb 6:4-6, Heb 10:32-39; Pe2 2:20-22; Jo2 1:8
so many: or, so great
Geneva 1599
3:4 (3) Have ye suffered so many things in vain? if [it be] yet in vain.
(3) An exhortation by manner of reproach, so that they do not in vain suffer so many conflicts.
John Gill
3:4 Have ye suffered so many things in vain?.... These Galatians had suffered great reproach, many afflictions and persecutions for the sake of the Gospel, as all that embrace it must expect to do; and which to them that persevere in the faith of the Gospel will not be in vain, they will be followed with eternal life and glory; not that these things are meritorious of such happiness, or deserve such a reward; the reward of them is not of debt, but of grace. But, if such who have made a profession, and have suffered for it, should after all relinquish it, their sufferings for it are in vain; they will come short of that glory which is promised to them that suffer for righteousness sake: and this is another aggravation of the folly of these persons, that they should suffer so much persecution for the Gospel, which, if not true, they must have suffered in vain, and might as well have avoided it; and, if true, by relinquishing it not only sustain a great loss, but bring great hurt and damage to themselves:
if it be yet in vain; by which words the apostle does, as it were, correct himself, and expresses his hope of them, that they would see their mistake, revoke their error, and abide by the truth of the Gospel.
John Wesley
3:4 Have ye suffered - Both from the zealous Jews and from the heathens. So many things - For adhering to the gospel. In vain - So as to lose all the blessings which ye might have obtained, by enduring to the end. If it be yet in vain - As if he had said, I hope better things, even that ye will endure to the end.
Robert Jamieson, A. R. Fausset and David Brown
3:4 Have ye suffered so many things--namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion.
in vain--fruitlessly, needlessly, since ye might have avoided them by professing Judaism [GROTIUS]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (Gal 4:11; 1Cor 15:2, 1Cor 15:17-19, 1Cor 15:29-32; Th2 1:5-7; 2Jn 1:8)?
yet--rather, "If it be really (or 'indeed') in vain" [ELLICOTT]. "If, as it must be, what I have said, 'in vain,' is really the fact" [ALFORD]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [ESTIUS]. For "God has given you the Spirit and has wrought mighty works among you" (Gal 3:5; Heb 10:32-36) [BENGEL].
3:53:5: Իսկ արդ՝ որ բաշխեաց ՚ի ձեզ զՀոգին, եւ աջողեաց ՚ի ձեզ զզօրութիւնս. ՚ի գործո՞ց օրինաց է՝ եթէ ՚ի լրոյ հաւատոց[4214]։[4214] Ոմանք. Ով բաշխեաց... եւ յաջողեաց ՚ի ձեզ զօրութիւն... օրինաց էր թէ ՚ի լրոյն հաւա՛՛։
5 Իսկ արդ, նա, որ Հոգին բաշխեց ձեզ եւ զօրութիւններ գործեց ձեր մէջ, օրէնքի գործերո՞վ էր, թէ՞ հաւատի քարոզութեամբ:
5 Ուստի ան որ ձեզի Հոգին բաշխեց եւ ձեր մէջ զօրութիւններ գործեց, օրէնքին գործերո՞վն էր՝ թէ հաւատքին լսելովը։
Իսկ արդ որ բաշխեաց ի ձեզ զՀոգին եւ յաջողեաց ի ձեզ զզօրութիւնս` ի գործո՞ց օրինաց էր, եթէ ի լրոյ հաւատոց:

3:5: Իսկ արդ՝ որ բաշխեաց ՚ի ձեզ զՀոգին, եւ աջողեաց ՚ի ձեզ զզօրութիւնս. ՚ի գործո՞ց օրինաց է՝ եթէ ՚ի լրոյ հաւատոց[4214]։
[4214] Ոմանք. Ով բաշխեաց... եւ յաջողեաց ՚ի ձեզ զօրութիւն... օրինաց էր թէ ՚ի լրոյն հաւա՛՛։
5 Իսկ արդ, նա, որ Հոգին բաշխեց ձեզ եւ զօրութիւններ գործեց ձեր մէջ, օրէնքի գործերո՞վ էր, թէ՞ հաւատի քարոզութեամբ:
5 Ուստի ան որ ձեզի Հոգին բաշխեց եւ ձեր մէջ զօրութիւններ գործեց, օրէնքին գործերո՞վն էր՝ թէ հաւատքին լսելովը։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: Подающий вам Духа и совершающий между вами чудеса через дела ли закона [сие производит], или через наставление в вере?
3:5  ὁ οὗν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3:5. ὁ (The-one) οὖν (accordingly) ἐπιχορηγῶν (chorus-leading-upon-unto) ὑμῖν (unto-ye) τὸ (to-the-one) πνεῦμα (to-a-currenting-to) καὶ (and) ἐνεργῶν (working-in-unto) δυνάμεις (to-abilities) ἐν (in) ὑμῖν (unto-ye,"ἐξ (out) ἔργων (of-works) νόμου (of-a-parcelee) ἢ (or) ἐξ (out) ἀκοῆς (of-a-hearing) πίστεως; (of-a-trust?"
3:5. qui ergo tribuit vobis Spiritum et operatur virtutes in vobis ex operibus legis an ex auditu fideiHe therefore who giveth to you the Spirit and worketh miracles among you: doth he do it by the works of the law or by the hearing of the faith?
5. He therefore that supplieth to you the Spirit, and worketh miracles among you, by the works of the law, or by the hearing of faith?
3:5. Therefore, does he who distributes the Spirit to you, and who works miracles among you, act by the works of the law, or by the hearing of the faith?
He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith:

5: Подающий вам Духа и совершающий между вами чудеса через дела ли закона [сие производит], или через наставление в вере?
3:5  ὁ οὗν ἐπιχορηγῶν ὑμῖν τὸ πνεῦμα καὶ ἐνεργῶν δυνάμεις ἐν ὑμῖν ἐξ ἔργων νόμου ἢ ἐξ ἀκοῆς πίστεως;
3:5. qui ergo tribuit vobis Spiritum et operatur virtutes in vobis ex operibus legis an ex auditu fidei
He therefore who giveth to you the Spirit and worketh miracles among you: doth he do it by the works of the law or by the hearing of the faith?
3:5. Therefore, does he who distributes the Spirit to you, and who works miracles among you, act by the works of the law, or by the hearing of the faith?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5. Дары Духа Святого еще проявляются среди Галатов (на это указывает наст. время прич. epicorhgwn и energwn). Бог продолжает посылать Галатам Св. Духа или духовные силы, необходимые для развития Церкви (ср. 1Кор.I:4-7) и производит среди них чудеса (ср. Мф VII:22; XI:20: и сл.). - Через наставление - правильнее: через слушание с верою (akohV pistewV). Так сам Павел тогда исцелил в Листре хромого, когда тот услышал речь Павла и когда Павел увидел, что хромой имеет веру, достаточную для того, чтобы быть исцеленным (Деян XIV:9). - Ответ на поставленный вопрос не приводится, но он мог быть только один и состоять в повторении последних слов 5-го стиха.
Adam Clarke: Commentary on the Bible - 1831
3:5: He therefore that ministereth to you the Spirit - The apostle means himself: he had been the means of conveying the Holy Spirit to them, and by that Spirit he wrought miracles among them; and he did all this, not as a Jew, (for as such he had no power), but he did all as a believer in Christ. The word επιχορηγων, which we translate ministereth, is very emphatic, and signifies leading up the chorus, bringing up one after another, adding grace to grace, benefit to benefit; so that it appears that they had not only some, but many benefits; God, by means of his apostle, having greatly enriched them with various spiritual blessings.
Albert Barnes: Notes on the Bible - 1834
3:5: He therefore that ministereth ... - This verse contains substantially a repetition of the argument in Gal 3:2. The argument is, that the gift of the Holy Spirit to them was not imparted in consequence of the observance of the Law of Moses, but in connection with the preaching of the gospel. By the word "he" in this place, Clarke, Doddridge, Bloomfield, Chandler, Locke and many others, suppose that the apostle means himself Bloomfield says, that it is the common opinion of "all the ancient commentators." But this seems to me a strange opinion. The obvious reference, it seems to me, is to God, who had furnished or imparted to them the remarkable influences of the Holy Spirit, and this had been done in connection with the preaching of the gospel, and not by the observance of the Law. If, however, it refers to Paul, it means that he had been made the agent or instrument in imparting to them those remarkable endowments, and that this had been done by one who had not enforced the necessity of obeying the Law of Moses, but who had preached to them the simple gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: that: Gal 3:2; Co2 3:8
worketh: Act 14:3, Act 14:9, Act 14:10, Act 19:11, Act 19:12; Rom 15:19; Co1 1:4, Co1 1:5; Co2 10:4, Co2 12:12, Co2 13:3
by the works: Gal 3:2
Geneva 1599
3:5 (4) He therefore that ministereth to you the Spirit, and worketh miracles among you, [doeth he it] by the works of the law, or by the hearing of faith?
(4) He repeats the third argument which was taken of the effects, because he had included certain other arguments along the way.
John Gill
3:5 He therefore that ministereth to you the Spirit,.... By whom he means not himself, nor any other minister of the Gospel, in whose power it does not lie to minister the Spirit, either the ordinary or the extraordinary gifts of it unto men; but either God or Christ who had ministered, and still continued to minister the grace of the Spirit through the preaching of the Gospel; or rather the extraordinary gifts of the Spirit, which were manifested at the first preaching of the Gospel to them for the confirmation of it, and which they were still supplied with, as the following words show:
and worketh miracles among you; so that this is a distinct argument from that in Gal 3:2 and a further proof and aggravation of the folly and stupidity of the members of this church, who had not only received through the Gospel the Spirit, as a spirit of regeneration, at least many of them, but had seen the Gospel confirmed by the extraordinary gifts, signs, and wonders of the Holy Ghost, and which were still among them; and yet they were departing from this Gospel, through which all this was done: for it is asked,
doth he it by the works of the law, or by the hearing of faith? and the apostle's meaning is, that these extraordinary gifts of the Spirit, and these miracles done among them, did not attend the preaching of the law, or the doctrine of justification by works, taught by the false apostles, but the doctrine of faith, of justification by faith in the righteousness of Christ, delivered by him and others, for the truth of which he appeals to themselves; and therefore they must be guilty of the most egregious folly, once to think of, or take anyone step towards a departure from that doctrine. The Alexandrian copy reads here, as in Gal 3:2, "received ye the Spirit by the works of the law, or by the hearing of faith?"
John Wesley
3:5 And, at the present time, Doth he that ministereth the gift of the Spirit to you, and worketh miracles among you, do it by the works of the law - That is, in confirmation of his preaching justification by works, or of his preaching justification by faith?
Robert Jamieson, A. R. Fausset and David Brown
3:5 He . . . that ministereth--or "supplieth," God (2Cor 9:10). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (Mk 9:38-39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 1Co. 12:1-31).
worketh miracles among you--rather, "IN you," as Gal 2:8; Mt 14:2; Eph 2:2; Phil 2:13; at your conversion and since [ALFORD].
doeth he it by the works of the law--that is, as a consequence resulting from (so the Greek) the works of the law (compare Gal 3:2). This cannot be because the law was then unknown to you when you received those gifts of the Spirit.
3:63:6: Որպէս Աբրահամ հաւատաց յԱստուած՝ եւ համարեցաւ նմա յարդարութիւն[4215]։ [4215] Ոմանք յաւելուն. Որպէս եւ գրեալ է. թէ Աբրահամ հաւատաց յԱստուած։
6 Այսպէս՝ «Աբրահամը հաւատաց Աստծուն, եւ այդ նրան համարուեց որպէս արդարութիւն»[72]:[72] Ծննդոց 15. 6:
6 Ինչպէս Աբրահամ Աստուծոյ հաւատաց ու անոր արդարութիւն սեպուեցաւ։
Որպէս Աբրահամ հաւատաց յԱստուած, եւ համարեցաւ նմա յարդարութիւն:

3:6: Որպէս Աբրահամ հաւատաց յԱստուած՝ եւ համարեցաւ նմա յարդարութիւն[4215]։
[4215] Ոմանք յաւելուն. Որպէս եւ գրեալ է. թէ Աբրահամ հաւատաց յԱստուած։
6 Այսպէս՝ «Աբրահամը հաւատաց Աստծուն, եւ այդ նրան համարուեց որպէս արդարութիւն»[72]:
[72] Ծննդոց 15. 6:
6 Ինչպէս Աբրահամ Աստուծոյ հաւատաց ու անոր արդարութիւն սեպուեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Так Авраам поверил Богу, и это вменилось ему в праведность.
3:6  καθὼς ἀβραὰμ ἐπίστευσεν τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
3:6. καθὼς (Down-as) Ἀβραὰμ (an-Abraam) ἐπίστευσεν ( it-trusted-of ) τῷ ( unto-the-one ) θεῷ , ( unto-a-Deity ," καὶ ( and ) ἐλογίσθη ( it-was-fortheed-to ) αὐτῷ ( unto-it ) εἰς ( into ) δικαιοσύνην . ( to-a-course-belongedness )
3:6. sicut Abraham credidit Deo et reputatum est ei ad iustitiamAs it is written: Abraham believed God: and it was reputed to him unto justice.
6. Even as Abraham believed God, and it was reckoned unto him for righteousness.
3:6. It is just as it was written: “Abraham believed God, and it was reputed to him unto justice.”
Even as Abraham believed God, and it was accounted to him for righteousness:

6: Так Авраам поверил Богу, и это вменилось ему в праведность.
3:6  καθὼς ἀβραὰμ ἐπίστευσεν τῶ θεῶ, καὶ ἐλογίσθη αὐτῶ εἰς δικαιοσύνην.
3:6. sicut Abraham credidit Deo et reputatum est ei ad iustitiam
As it is written: Abraham believed God: and it was reputed to him unto justice.
3:6. It is just as it was written: “Abraham believed God, and it was reputed to him unto justice.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6. К предполагаемому ответу присоединяется придаточное предложение, из которого состоит 6-й стих (по-русски неправильно: так - по-гречески caqwV = как, подобно тому как). К тому, что говорит собственный опыт Галатов, Ап. присоединяет еще исторический факт, свидетельствующий о том, что вообще спасение или оправдание получалось через веру. Таким именно способом был оправдан сам Авраам. Пример Авраама, которому вменена была именно вера, а не дела в праведность (Быт XV:6: по перев. 70-ти) должен был особенно подействовать на читателей, которым иудействующие, без сомнения, успели уже внушить, что, исполняя закон, они через это самое сделаются истинными чадами Авраама, в особенности же через принятие обрезания, которое первый принял сам Авраам. Положим, что вера Авраама была не то, что вера, какой требовал Павел: это не была вера во Христа как Сына Божия, Который Своею смертью должен спасти весь род человеческий. Но все же Авраам верил в будущие счастливые времена, какие наступят с явлением обетованного праотцам Мессии, видел день Его (Ин VIII:56), и вот за эту веру и получил оправдание [Для многих современных богословов доказательство, приводимое здесь Апостолом, не имеет никакого значения. Они, прежде всего, и на Авраама смотрят не как на личность историческую, а как на мифический образ, а потом говорят, что слова Ап. Павла не могут быть убедительны для нашего времени, хотя может быть он убедил ими своих противников. Ведь - таковы основания критики - вера Авраама относилась к обетованию о том, что от него произойдет многочисленное телесное потомство и, следов., не имела ничего общего с спасающей верой Ап. Павла. Затем слова: "и это вменилось ему в правду" значат только, что "Авраам угодил Богу этою верою", а это совсем не то, что оправдывающая вера Ап. Павла... Но странно, во-первых, утверждение современных критиков, что они лучше понимают Ветхий Завет, чем ученик Гамалиила и в тоже время Богопросвещенный Апостол. А потом, в настоящем случае важно не то, во что веровал Авраам, а то, что именно он веровал - самый факт его веры, и что именно эта вера, как твердая уверенность в исполнении божественных обетований, вменена была ему в праведность... Сущность спасающей веры Ап. Павла ведь тоже состоит не в чем либо ином, как именно в такой уверенности. Наконец, нет никакого различия и между результатами веры Авраама и Павла: в обоих случаях приобретается "благоволение" Божие, т. е. спасение или, иначе, оправдание. Таким образом придирки современной критики к доказательству, приводимому Апостолом из жизни Авраама, остаются не чем иным, как совершенно пустыми, ни на чем не основанными, придирками...].
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Justification by Faith.A. D. 56.
6 Even as Abraham believed God, and it was accounted to him for righteousness. 7 Know ye therefore that they which are of faith, the same are the children of Abraham. 8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. 9 So then they which be of faith are blessed with faithful Abraham. 10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them. 11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. 12 And the law is not of faith: but, The man that doeth them shall live in them. 13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree: 14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. 15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto. 16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. 18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.

I. From the example of Abraham's justification. This argument the apostle uses, Rom. iv. Abraham believed God, and that was accounted to him for righteousness (v. 6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (v. 7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen. xii. 3), In thee shall all nations be blessed, had a reference hereunto, v. 8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (v. 9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.

II. He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us. If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, v. 10, and Deut. xxvii. 26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as v. 12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, v. 13) hath redeemed us from the curse of the law, &c. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deut. xxi. 22. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ--that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note, 1. The misery which as sinners we are sunk into--we are under the curse and condemnation of the law. 2. The love and grace of our Lord Jesus Christ towards us--he has submitted to be made a curse for us, that he might redeem us from the curse of the law. 3. The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And, 4. That it is only through faith in him that we can hope to obtain this favour.

III. To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, v. 11. The place referred to is Habak. ii. 4, where it is said, The just shall live by faith; it is again quoted, Rom. i. 17, and Heb. x. 38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness--that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith--that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev. xviii. 5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.

IV. To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, v. 15, &c. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (v. 8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diatheke signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (v. 16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person--that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (v. 18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Adam Clarke: Commentary on the Bible - 1831
3:6: Abraham believed God - This is quoted from Gen 15:6 (note); and St. Paul produces it, Rom 4:3-5 (note). Abraham, while even uncircumcised, believed in God, and his faith was reckoned to him for justification; and Abraham is called the father of the faithful, or, of believers. If, then, he was justified without the deeds of the law, he was justified by faith; and if he was justified by faith, long before the law was given then the law is not necessary to salvation.
It is remarkable that the Jews themselves maintained that Abraham was saved by faith. Mehilta, in Yalcut Simeoni, page 1, fol. 69, makes this assertion: "It is evident that Abraham could not obtain an inheritance either in this world or in the world to come, but by faith."
Albert Barnes: Notes on the Bible - 1834
3:6: Even as Abraham believed God ... - see this passage fully explained in the notes at Rom 4:3. The passage is introduced here by the apostle to show that the most eminent of the patriarchs was not saved by the deeds of the Law. He was saved by faith, and this fact showed that it was possible to be saved in that way, and that it was the design of God to save people in this manner. Abraham believed God, and was justified, before the Law of Moses was given. It could not, therefore, be pretended that the Law was necessary to justification; for if it had been, Abraham could not have been saved. But if not necessary in his case, it was in no other; and this instance demonstrated that the false teachers among the Galatians were wrong even according to the Old Testament.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: as: Gal 3:9; Gen 15:6; Rom 4:3-6, Rom 4:9, Rom 4:10, Rom 4:21, Rom 4:22, Rom 9:32, Rom 9:33; Jam 2:23
accounted: or, imputed, Rom 4:6, Rom 4:11, Rom 4:22, Rom 4:24; Co2 5:19-21
Geneva 1599
3:6 (5) Even as (e) Abraham believed God, and it was accounted to him for righteousness.
(5) The fifth argument which is of great force, and has three grounds. The first, that Abraham was justified by faith, that is, by free imputation of righteousness according to the promise apprehended by faith.
(e) See (Rom. 4:1-25).
John Gill
3:6 Even as Abraham believed God,.... The apostle having observed, that the special grace and extraordinary gifts of the Spirit were received not through the preaching of the law, but through the doctrine of faith; by an easy transition, passes on to a further confirmation of the doctrine of justification by faith, by producing the instance of Abraham, what the Scripture says of him, and the promise made unto him; which is very appropriate to his purpose, since Abraham was certainly a righteous man, the first of the circumcision, and the head of the Jewish nation; and whom the false teachers much gloried in, and boasted of their being his seed, and of being circumcised as he was; and would fain have persuaded the Gentiles to the same practice, in imitation of him, and as necessary to their justification before God; whereas the apostle here shows, referring to Gen 15:6 that Abraham was justified by faith, and not by any works whatever, much less by circumcision; for what he here refers to, was many years before his circumcision; and since therefore he was a justified person, declared to be so, before it and without it, it was not necessary to his justification, nor is it to any other person's: he
believed God. The object of faith is God, Father, Son, and Spirit; here Jehovah the Son seems principally intended, who in Gen 15:1 is called the "Word of the Lord"; the essential Word, who was with God from everlasting, and was God, and in the fulness of time was made flesh and dwelt among men; and "Abraham's shield", the same the apostle in Eph 6:16 calls "the shield of faith"; meaning not the grace of faith, but Christ the object of faith; which faith lays hold on, and makes use of as a shield against the temptations of Satan: and also his "exceeding great reward"; his all in all, being made to him, as to all believers, wisdom, righteousness, sanctification, and redemption: him he believed, not only that he was God, but he believed his word of promise, and in his power and faithfulness to fulfil it; which regarded not only his natural offspring, and a numerous race, the enjoyment of the land of Canaan, and many temporal good things in it, but the Messiah, and spiritual blessings in him: he "believed in the Lord", Gen 15:6 in Jehovah the Word, in him as his shield, and exceeding great reward, in him as the Lord his righteousness:
and it was accounted to him for righteousness; that is, by God, whom he believed; for the sense is, not that Abraham ascribed righteousness to God, and celebrated his justice and faithfulness, as some; nor, as others, that Abraham was accounted a righteous man by the world; but that something was accounted by God to Abraham as his righteousness, which could not be the act of his faith; for faith is not a man's righteousness, neither in whole nor in part; faith and righteousness are two distinct things, and are often distinguished one from another in Scripture: besides, that which was accounted to Abraham for righteousness, is imputed to others also; see Rom 4:23 which can never be true of the act of his faith; but is of the object of it, the word of the Lord, his shield and exceeding great reward, the Lord his righteousness and strength, who is made or accounted, as to him, so to others, righteousness. The righteousness of Christ, whom he believed in, was accounted to him as his justifying righteousness now for faith to be accounted for righteousness, is all one as to be justified by faith; that is, by Christ, or by his righteousness imputed and received by faith; and if Abraham was justified this way, as he was, the apostle has his argument against the false teachers.
John Wesley
3:6 Doubtless in confirmation of that grand doctrine, that we are justified by faith, even as Abraham was. The Apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham: the rather, because from Abraham the Jews drew their great argument, as they do this day, both for their own continuance in Judaism, and for denying the gentiles to be the church of God. Gen 15:6
Robert Jamieson, A. R. Fausset and David Brown
3:6 The answer to the question in Gal 3:5 is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed," &c. (Gen 15:4-6; Rom 4:3). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works (Gal 3:6, Gal 3:8, Gal 3:16; Gal 4:22, Gal 4:26, Gal 4:28). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also.
3:73:7: Գիտիցէ՛ք արդեւք. զի որք ՚ի հաւատոց անտի են, նոքա՛ են որդիք Աբրահամու[4216]։ [4216] Ոմանք. Գիտացէք արդեւք... ՚ի հաւատոյ անտի են։
7 Գիտէ՞ք արդեօք, որ Աբրահամի որդիները նրանք են, որոնք այդ հաւատից են:
7 Ուրեմն գիտցէ՛ք թէ անոնք որ հաւատքէն են՝ անոնք են Աբրահամին որդիները։
[9]Գիտիցէ՞ք արդեւք``, զի որք ի հաւատոց անտի են, նոքա են որդիք Աբրահամու:

3:7: Գիտիցէ՛ք արդեւք. զի որք ՚ի հաւատոց անտի են, նոքա՛ են որդիք Աբրահամու[4216]։
[4216] Ոմանք. Գիտացէք արդեւք... ՚ի հաւատոյ անտի են։
7 Գիտէ՞ք արդեօք, որ Աբրահամի որդիները նրանք են, որոնք այդ հաւատից են:
7 Ուրեմն գիտցէ՛ք թէ անոնք որ հաւատքէն են՝ անոնք են Աբրահամին որդիները։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Познайте же, что верующие суть сыны Авраама.
3:7  γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὖτοι υἱοί εἰσιν ἀβραάμ.
3:7. Γινώσκετε (Ye-should-acquaint) ἄρα (thus) ὅτι (to-which-a-one) οἱ (the-ones) ἐκ (out) πίστεως, (of-a-trust,"οὗτοι (the-ones-these) υἱοί (sons) εἰσιν (they-be) Ἀβραάμ. (of-an-Abraam)
3:7. cognoscitis ergo quia qui ex fide sunt hii sunt filii AbrahaeKnow ye, therefore, that they who are of faith, the same are the children of Abraham.
7. Know therefore that they which be of faith, the same are sons of Abraham.
3:7. Therefore, know that those who are of faith, these are the sons of Abraham.
Know ye therefore that they which are of faith, the same are the children of Abraham:

7: Познайте же, что верующие суть сыны Авраама.
3:7  γινώσκετε ἄρα ὅτι οἱ ἐκ πίστεως, οὖτοι υἱοί εἰσιν ἀβραάμ.
3:7. cognoscitis ergo quia qui ex fide sunt hii sunt filii Abrahae
Know ye, therefore, that they who are of faith, the same are the children of Abraham.
3:7. Therefore, know that those who are of faith, these are the sons of Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7-14. По-видимому, достаточно было уже, если Ап. доказал, что всякий может подобно Аврааму получить оправдание через веру. Но этого Апостолу казалось мало. Он хотел доказать, что именно только люди веры и могут быть чадами Авраама и что такими не могут быть те, которые утверждаются на делах закона.

7. Что верующие - точнее: "что именно (outoi) верующие и суть сыны (конечно в духовном смысле) Авраама". Никто другой не заслуживает такого наименования.
Albert Barnes: Notes on the Bible - 1834
3:7: Know ye therefore ... - Learn from this case. It is an inference which follows, that all they who believe are the children of Abraham.
They which are of faith - Who believe, and who are justified in this manner.
Are the children of Abraham - Abraham was the "father of the faithful." The most remarkable trait in his character was his unwavering confidence in God. They who evinced the same trait, therefore were worthy to be called his children. They would be justified in the same way, and in the same manner meet the approbation of God. It is implied here, that it was sufficient for salvation to have a character which would render it proper to say that we are the children of Abraham. If we are like him, if we evince the same spirit and character, we may be sure of salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: Know: Psa 100:3; Luk 21:31; Heb 13:23
they: Gal 3:26-29; Joh 8:39; Rom 4:11-16, Rom 4:24, Rom 9:7, Rom 9:8
Geneva 1599
3:7 (6) Know ye therefore that they which are of faith, the same are the children of Abraham.
(6) The second, that the sons of Abraham must be esteemed and considered as his sons by faith.
John Gill
3:7 Know ye therefore,.... Or "ye know"; this is a thing known by you, at least may, or should be; it ought not to be contradicted or disputed, it is so plain a case, and so clear a point:
that they which are of faith; of the faith of Abraham, as in Rom 4:16 have the same faith as he had, for nature and kind; though it may not be to the same degree, yet exercised on the same object, Jehovah the Word, the Lord our righteousness, and wrought by the same Spirit; or who are of the faith of Christ, believers in him with all their hearts, and for themselves; who look to him for righteousness and life, who seek for justification by his righteousness, and trust in him alone for it, and not in the works of the law:
the same are the children of Abraham; his spiritual seed, though they may not be his natural offspring; for he is the father of all that believe, whether of the circumcision or the uncircumcision, and of none else in a spiritual sense: in this the apostle strikes at the false teachers, who boasted of their being the seed of Abraham, his natural descendants, which they might be, and yet not his spiritual children; for none are such, but they that are of faith, or seek for righteousness by faith; not they that are of the law, or seek for justification by the works of it, and so not heirs of the blessing; were they, faith would be made void, and the promise of none effect, Rom 5:14 and his view herein is to prove, that the Gentiles, who believe, are the true seed of Abraham, the children of the promise, those in many nations, he was promised to be the father of; and his further view is to observe, that as the father of the faithful was justified, so are all his children; and that as he was justified by faith, so are they.
John Wesley
3:7 Know then that they who are partakers of his faith, these, and these only, are the sons of Abraham, and therefore heirs of the promises made to him.
Robert Jamieson, A. R. Fausset and David Brown
3:7 they which are of faith--as the source and starting-point of their spiritual life. The same phrase is in the Greek of Rom 3:26.
the same--these, and these alone, to the exclusion of all the other descendants of Abraham.
children--Greek, "sons" (Gal 3:29).
3:83:8: Յառաջագոյն գիտէր գիր, եթէ ՚ի հաւատո՛ց անտի արդարացուցանէ Աստուած զհեթանոսս, յառաջագոյն խոստացաւ Աստուած Աբրահամու. թէ ՚ի քե՛զ օրհնեսցին ամենայն ազգք[4217]։ [4217] ՚Ի բազումս պակասի. Խոստացաւ Աստուած Աբրա՛՛։
8 Սուրբ Գիրքը կանխատեսում էր, թէ Աստուած հեթանոսներին հաւա՛տով է արդարացնելու. նախապէս խոստացաւ Աբրահամին, թէ՝ «Բոլոր ազգերը քեզնով են օրհնուելու»:
8 Գիրքը նախապէս գիտնալով թէ Աստուած հեթանոսները հաւատքով կ’արդարացնէ, կանուխէն աւետիս տուաւ Աբրահամին՝ թէ «Քեզմով պիտի օրհնուին բոլոր ազգերը»։
Յառաջագոյն գիտէր գիր, եթէ ի հաւատոց անտի արդարացուցանէ Աստուած զհեթանոսս, յառաջագոյն խոստացաւ Աստուած Աբրահամու, թէ` Ի քեզ օրհնեսցին ամենայն ազգք:

3:8: Յառաջագոյն գիտէր գիր, եթէ ՚ի հաւատո՛ց անտի արդարացուցանէ Աստուած զհեթանոսս, յառաջագոյն խոստացաւ Աստուած Աբրահամու. թէ ՚ի քե՛զ օրհնեսցին ամենայն ազգք[4217]։
[4217] ՚Ի բազումս պակասի. Խոստացաւ Աստուած Աբրա՛՛։
8 Սուրբ Գիրքը կանխատեսում էր, թէ Աստուած հեթանոսներին հաւա՛տով է արդարացնելու. նախապէս խոստացաւ Աբրահամին, թէ՝ «Բոլոր ազգերը քեզնով են օրհնուելու»:
8 Գիրքը նախապէս գիտնալով թէ Աստուած հեթանոսները հաւատքով կ’արդարացնէ, կանուխէն աւետիս տուաւ Աբրահամին՝ թէ «Քեզմով պիտի օրհնուին բոլոր ազգերը»։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: И Писание, провидя, что Бог верою оправдает язычников, предвозвестило Аврааму: в тебе благословятся все народы.
3:8  προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῶ ἀβραὰμ ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη.
3:8. προϊδοῦσα (Having-had-seen-before) δὲ (moreover,"ἡ (the-one) γραφὴ (a-scribing,"ὅτι (to-which-a-one) ἐκ (out) πίστεως (of-a-trust) δικαιοῖ (it-en-course-belongeth) τὰ (to-the-ones) ἔθνη (to-nations,"ὁ (the-one) θεὸς (a-Deity,"προευηγγελίσατο (it-was-goodly-messaged-before-to) τῷ (unto-the-one) Ἀβραὰμ (unto-an-Abraam) ὅτι (to-which-a-one," Ἐνευλογηθήσονται ( They-shall-be-goodly-fortheed-in-unto ) ἐν ( in ) σοὶ ( unto-THEE ) πάντα ( all ) τὰ ( the-ones ) ἔθνη . ( nations )
3:8. providens autem scriptura quia ex fide iustificat gentes Deus praenuntiavit Abrahae quia benedicentur in te omnes gentesAnd the scripture, foreseeing that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.
8. And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, , In thee shall all the nations be blessed.
3:8. Thus Scripture, foreseeing that God would justify the Gentiles by faith, foretold to Abraham: “All nations shall be blessed in you.”
And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], In thee shall all nations be blessed:

8: И Писание, провидя, что Бог верою оправдает язычников, предвозвестило Аврааму: в тебе благословятся все народы.
3:8  προϊδοῦσα δὲ ἡ γραφὴ ὅτι ἐκ πίστεως δικαιοῖ τὰ ἔθνη ὁ θεὸς προευηγγελίσατο τῶ ἀβραὰμ ὅτι ἐνευλογηθήσονται ἐν σοὶ πάντα τὰ ἔθνη.
3:8. providens autem scriptura quia ex fide iustificat gentes Deus praenuntiavit Abrahae quia benedicentur in te omnes gentes
And the scripture, foreseeing that God justifieth the Gentiles by faith, told unto Abraham before: In thee shall all nations be blessed.
3:8. Thus Scripture, foreseeing that God would justify the Gentiles by faith, foretold to Abraham: “All nations shall be blessed in you.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8. Здесь Ап. разъясняет мысль предыдущего стиха. Потому он назвал верующих истинными сынами Авраама, что само Слово Божие или Бог предвозвестило (точнее: "прежде благовестило" - proeohggelisato) Аврааму, что в нем благословятся или получать спасение все народы, а не один имевший произойти от него народ еврейский. В его лице получали это обетование все, кто впоследствии имел такую же веру в Бога, какую имел Авраам.
Adam Clarke: Commentary on the Bible - 1831
3:8: The Scripture, foreseeing - See the notes on Rom 4:3-16 (note). As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the doctrine of salvation by faith, before, to Abraham, while he was in his heathen state; and thus he is called the father of believers: therefore it must refer to them who shall believe the same Gospel among the Gentiles; and, as the door of faith was open to all the Gentiles, consequently the promise was fulfilled: In thee shall all the nations of the earth be blessed.
Albert Barnes: Notes on the Bible - 1834
3:8: And the Scripture - The word Scripture refers to the Old Testament; see the note at Joh 5:39. It is here personified, or spoken of as foreseeing. The idea is, that he by whom the scriptures were inspired, foresaw that. It is agreeable, the meaning is, to the account on the subject in the Old Testament. The Syriac renders this, "Since God foreknew that the Gentiles would be justified by faith, he before announced to Abraham, as the scripture saith, In thee shall all nations be blessed."
Foreseeing - That is, this doctrine is contained in the Old Testament. It was foreseen and predicted that the pagan would be justified by faith, and not by the works of the Law.
That God would justify the heathen - Greek: "The nations" - τὰ ἔθνη ta ethnē - the Gentiles. The fact that the pagan, or the Gentiles would be admitted to the privileges of the true religion, and be interested in the benefits of the coming of the Messiah, is a fact which is everywhere abundantly predicted in the Old Testament. As an instance, see Isa 49:6, Isa 49:22-23; 60. I do not know that it is anywhere distinctly foretold that the pagan would be justified by faith, nor does the argument of the apostle require us to believe this. He says that the Scriptures, that is, he who inspired the Scriptures, foresaw that fact, and that the Scriptures were written as if with the knowledge of that fact; but it is not directly affirmed. The whole structure and frame of the Old Testament, however, proceeds on the supposition that it would be so; and this is all that the declaration of the apostle requires us to understand,
Preached before the gospel - This translation does not convey quite the idea to us, which the language of Paul, in the original, would to the people to whom he addressed it. We have affixed a technical sense to the phrase "to preach the gospel." It is applied to the formal and public annunciation of the truths of religion, especially the "good news" of a Saviour's birth, and of redemption by his blood. But we are not required by the language used here to suppose that this was done to Abraham, or that "the gospel" was preached to him in the sense in which we all now use that phrase. The expression, in Greek προευηγγελίσατο proeuē ngelisato, means merely, "the joyful news was announced beforehand to Abraham;" scil. that in him should all the nations of the earth be blessed. It was implied, indeed, that it would be by the Messiah; but the distinct point of the "good news" was not the "gospel" as we understand it, but it was that somehow through him all the nations of the earth would be made happy. Tyndale has well translated it," Showed beforehand glad tidings unto Abraham." This translation should have been adopted in our common version.
In thee shall all nations be blessed - See the Act 3:25 note; Rom 4:13 note. All nations should be made happy in him, or through him. The sense is, that the Messiah was to be descended from him, and the religion of the Messiah, producing peace and salvation, was to be extended to all the nations of the earth: see Gen 12:3; compare the note at Gal 3:16.
Εὐαγγελίζω Euangelizō doubtless here, as elsewhere, signifies to announce glad tidings. And in all the passages where this word occurs, even in those where the author might be disposed to allow that the "gospel technically" was meant, the translation which he proposes here would be very suitable and exact. It was certainly the same gospel that was preached to Abraham, that is now preached to us, though not with, the same fulness of Revelation, in his case. The apostle here affirms that the gospel, that is, the way of justification through Christ, in opposition to the legal system he had been condemning - was, in few words, preached to Abraham, being contained in that promise, "in thee shall all nations be blessed;" see Gen 22:17. The full meaning of the promise, indeed, could not be gathered from the words themselves, but Abraham must have understood their application in a far more extensive sense than that "somehow through him all the nations of the earth would be made happy." Whether the true import were made known to him directly by the Spirit of God, or discerned by him in typical representation, it is certain that Abraham's faith terminated on the promised Seed, that is, Christ whose day he desired to see, and seeing it afar, was glad, Joh 8:56. "Hereof it followeth," says Luther on the place, "that the blessing and faith of Abraham is the same that ours is, that Abraham's Christ is our Christ, that Christ died as well for the sins of Abraham as for us.")
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: the scripture: Gal 3:22, Gal 4:30; Joh 7:38, Joh 7:42, Joh 19:37; Rom 9:17; Ti2 3:15-17
foreseeing: Act 15:15-18
God: Rom 3:28-30, Rom 9:30
preached: Heb 4:2
In: Gal 3:16; Gen 12:3, Gen 18:18, Gen 22:18, Gen 26:4, Gen 28:14, Gen 49:10; Psa 72:7; Isa 6:13, Isa 65:9; Act 2:25, Act 2:26, Act 2:35; Rev 11:15
Geneva 1599
3:8 (7) And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, [saying], (8) In thee shall all nations be (f) blessed.
(7) The third, that all the people that believe are without exception included in the promise of the blessing. (8) A proof of the first and second grounds, from the words of Moses.
(f) Blessing in this place signifies the free promise by faith.
John Gill
3:8 And the Scripture foreseeing,.... This seems to agree with the Jewish forms or citing passages of Scripture, , "what does the Scripture foresee?" and , (n) "what does the law foresee?" The Scripture here, by a "prosopopeia", is represented as foreseeing an event that would come to pass, and accordingly spoke of it before hand, and designs God the author of the Scripture; and so the Syriac version renders it, "for seeing" , "that God" foreknew, &c. and means either the Holy Spirit, who searches the deep things of God, is privy to all his counsels and decrees, and to this of the justification of the Gentiles; or God the Father, who justifies the uncircumcision through faith, according to his own provision and predetermination of it, before the world was; for he was in Christ, reconciling the world, his elect among the Gentiles, from all eternity; when he resolved not to impute their sins to them, but to his Son, who engaged to be their surety: or rather the Son of God, since he was the preacher of this to Abraham; who lay in the bosom of the Father, and was not only acquainted with all his purposes and determinations, but entered into a covenant with him, for, and on the behalf of the people, the chosen ones, among the Gentiles as well as Jews; and undertook to bring in a righteousness for them, by which, being received by faith, they should evidentially, manifestly, in the court of their own consciences, be justified: wherefore the wisdom of God, the eternal Logos, having such a certain foresight, both as God and as Mediator, concerned in the covenant of grace for his people,
that God would justify the Heathen through faith: that is, that whereas a righteousness would be wrought out, and brought in, for the justification of all God's elect, and the doctrine of it be preached among the Gentiles, to whom faith would be given to lay hold on, and receive this righteousness, God would hereby, and hereupon pronounce the sentence of justification in the court of conscience; from whence follow peace and joy in the Holy Ghost; the Scripture, the author, and substance of it, God the Word,
preached before, the Gospel unto Abraham; for not to the Father or the Spirit, as to the Son, can preaching be so well ascribed: Christ was the first preacher of the Gospel that ever was; he first preached it to Adam and Eve in the garden, and afterwards to Abraham: it was Gospel, it was good news to him, that the Messiah should spring from him, and all nations be blessed in him; he rejoiced at it, and by faith saw Christ's day and was glad and particularly that part of the Gospel, and which is a principal part of it, justification by faith; and that, as it concerned the Gentiles, was preached unto him; and before his circumcision, of which that was a sign and seal, namely, that the righteousness of faith should be upon the uncircumcised Gentiles; and before the law of works was given on Mount Sinai, and long before the doctrine of justification by faith was preached unto the Gentiles, and they enjoyed the comfort of it; which shows this to be the Gospel, and to be no new doctrine, nor different from what was so early taught; the sum and substance of which lies in these words, "in thee shall all nations be blessed"; the passage referred to, is in Gen 12:3 and is repeated Gen 18:18 and in
Ge 22:18 is thus expressed,
in thy seed shall all the nations of the earth be blessed; which shows, that this is not to be understood of Abraham personally, but of his seed; and which cannot intend Isaac, the immediate seed of Abraham, in whom it was never verified; and besides, is carried down to his seed, Gen 26:4 as not terminating in him; and for the same reason it cannot design Jacob, the immediate seed of Isaac; see Gen 28:14 nor the whole body of the Jews, the posterity of Jacob, in whom it never had its completion; for when and how have the nations of the earth been blessed in them? either whilst in their own land, when they would have no conversation with them, neither on a civil or sacred account, unless they conformed to their rites; or since their dispersion, so far from it, that their name is used by way of reproach, and as a proverb, a taunt, and a curse everywhere; but it is to be understood of the Messiah, the Lord Jesus Christ, who is the son of Abraham, took upon him the seed of Abraham, and to whom it is applied, Gal 3:16 as by the Apostle Peter, Acts 3:25. The phrase being "blessed in" him, does not signify a blessing of themselves or others, or a proverbial expression that should be used among the Gentiles, "God bless thee as Abraham, or the God of Abraham bless thee, or God bless you as he did the Israelites, or seed of Abraham"; for no one instance can be produced of the nations of the world ever using such a form of blessing; no history, sacred or profane, makes mention that these, or any other Jewish forms of blessing, were ever used among the Gentiles: but here it designs blessings in Christ, and not temporal, but spiritual ones, even all spiritual blessings; as redemption, reconciliation, peace, pardon, adoption, sanctification, and eternal life, and particularly justification; this is the blessedness more especially intended, which comes not upon the circumcision only, but the uncircumcision also; and they that partake of this are blessed indeed; for they are justified from all sin, are free from condemnation, secure from the wrath of God, have a title to eternal life, and shall certainly be glorified: and when it is said that "all nations" shall be thus blessed, the meaning is, not that every individual of all nations shall enjoy this happiness, for all are not in Christ, nor have his righteousness imputed to them, nor have faith in him, there are many that will be condemned with the world; but some of all nations, that God will have saved, and Christ has redeemed by his blood; and these are the many he justifies, even all the elect of God, in the various nations of the world.
(n) Bemidbar Rabba, Parash. 10. fol. 201. 4. Tzeror Hammor, fol. 122. 1.
John Wesley
3:8 And the scripture - That is, the Holy Spirit, who gave the scripture. Foreseeing that God would justify the gentiles also by faith, declared before - So great is the excellency and fulness of the scripture, that all the things which can ever be controverted are therein both foreseen and determined. In or through thee - As the father of the Messiah, shall all the nations be blessed. Gen 12:3
Robert Jamieson, A. R. Fausset and David Brown
3:8 And--Greek, "Moreover."
foreseeing--One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language.
would justify--rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification.
the heathen--rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles.
preached before the gospel--"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare Jn 8:56; Heb 4:2. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter.
In thee--not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [ALFORD]; or "in thee," as Father of the promised seed, namely, Christ (Gal 3:16), who is the Object of faith (Gen 22:18; Ps 72:17), and imitating thy faith (see on Gal 3:9).
all nations--or as above, "all the Gentiles" (Gen 12:3; Gen 18:18; Gen 22:18).
be blessed--an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.
3:93:9: Այսուհետեւ որք ՚ի հաւատոց անտի են, օրհնի՛ն ընդ հաւատացելոյն Աբրահամու[4218]։[4218] Ոմանք. Օրհնէին ընդ հաւա՛՛։
9 Այսպէս ուրեմն, նրանք, որ հաւատից են, օրհնւում են հաւատացեալ Աբրահամի հետ:
9 Ուստի անոնք որ հաւատքէն են, կ’օրհնուին հաւատացեալ Աբրահամին հետ։
Այսուհետեւ որք ի հաւատոց անտի են` օրհնին ընդ հաւատացելոյն Աբրահամու:

3:9: Այսուհետեւ որք ՚ի հաւատոց անտի են, օրհնի՛ն ընդ հաւատացելոյն Աբրահամու[4218]։
[4218] Ոմանք. Օրհնէին ընդ հաւա՛՛։
9 Այսպէս ուրեմն, նրանք, որ հաւատից են, օրհնւում են հաւատացեալ Աբրահամի հետ:
9 Ուստի անոնք որ հաւատքէն են, կ’օրհնուին հաւատացեալ Աբրահամին հետ։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Итак верующие благословляются с верным Авраамом,
3:9  ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῶ πιστῶ ἀβραάμ.
3:9. ὥστε (As-also) οἱ (the-ones) ἐκ (out) πίστεως (of-a-trust) εὐλογοῦνται (they-be-goodly-fortheed-unto) σὺν (together) τῷ (unto-the-one) πιστῷ (unto-trusted) Ἀβραάμ. (unto-an-Abraam)
3:9. igitur qui ex fide sunt benedicentur cum fideli AbrahamTherefore, they that are of faith shall be blessed with faithful Abraham.
9. So then they which be of faith are blessed with the faithful Abraham.
3:9. And so, those who are of faith shall be blessed with faithful Abraham.
So then they which be of faith are blessed with faithful Abraham:

9: Итак верующие благословляются с верным Авраамом,
3:9  ὥστε οἱ ἐκ πίστεως εὐλογοῦνται σὺν τῶ πιστῶ ἀβραάμ.
3:9. igitur qui ex fide sunt benedicentur cum fideli Abraham
Therefore, they that are of faith shall be blessed with faithful Abraham.
3:9. And so, those who are of faith shall be blessed with faithful Abraham.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9. Отсюда, как следствие, выходит то положение, что именно верующие во всех странах и среди всех народов получают благословение с верным или отличавшимся своею верою, твердым в вере, Авраамом. Значит, спасает людей не закон, а вера.
Adam Clarke: Commentary on the Bible - 1831
3:9: They which be of faith - All who believe, as Abraham has believed, are made partakers of Abraham's blessings.
Albert Barnes: Notes on the Bible - 1834
3:9: So then they which be of faith - They whose leading characteristic it is that they believe. This was the leading trait in the character of Abraham, and this is the leading thing required of those who embrace the gospel, and in the character of a true Christian.
Are blessed with faithful Abraham - In the same manner they are interested in the promises made to him, and they will be treated as he was. They are justified in the same manner, and admitted to the same privileges on earth and in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Gal 3:7, Gal 3:8, Gal 3:14, Gal 3:29, Gal 4:28; Rom 4:11, Rom 4:16, Rom 4:24
Geneva 1599
3:9 (9) So then they which be of faith are blessed (g) with faithful Abraham.
(9) The conclusion of the fifth argument: therefore as Abraham is blessed by faith, so are all his children (that is to say, all the Gentiles that believe) blessed, that is to say, freely justified.
(g) With faithful Abraham, and not by faithful Abraham, to show us that the blessing comes not from Abraham, but from him by whom Abraham and all his posterity is blessed.
John Gill
3:9 So then they which be of faith,.... This is the apostle's conclusion upon the whole, from the instance of Abraham, and, the promise made to him; and is an explanation of the preceding clause, and shows that it must be taken in a limited sense, and understood not of every individual; only of those who are of the same faith with Abraham, are believers in Christ, and seek for justification by faith in him, and not by the works of the law:
these are blessed with faithful Abraham; in his seed Christ; they are blessed with a justifying righteousness in Christ as he was, and will be blessed with eternal life as he is; they shall sit with him, and with Isaac and Jacob in the kingdom of heaven. The character of "faithful" given to him, respects not his uprightness and integrity among men, but his faith in God; and does not suppose that he was blessed for his faith, but that it was through faith that he received the blessing of justification, and not by the works of the law; and that in the same way, all that believe enjoy the same favour, for to them it is limited and restrained: nor can the Jews of all men find fault with this interpretation of the apostle's, since they themselves interpret the above clause of some particular persons of the nations of the world, and say in so many words, that
"the meaning is, not that all the men of the world should be blessed, but that every family that is in the world, , "that comes to the obedience and faith of him" (God,) to it shall adhere the blessing and providence. (o)''
(o) Abarbinel in Pentateuch, fol. 54. 1, 2. Vid. R. Isaac Chizzuk Emuna, par. 1. c. 13. p. 135.
John Wesley
3:9 So then all they, and they only, who are of faith - Who truly believe. Are blessed with faithful Abraham - Receive the blessing as he did, namely, by faith.
Robert Jamieson, A. R. Fausset and David Brown
3:9 they--and they alone.
of faith--(See on Gal 3:7, beginning).
with--together with.
faithful--implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification.
3:103:10: Զի որ միանգամ ՚ի գործոց օրինացն են, ընդ անիծի՛ւք են. քանզի գրեա՛լ է, թէ անիծեալ ամենայն մարդ որ ո՛չ կացցէ յամենայն գրեալսն ՚ի գիրս օրինաց՝ առնել զամենայն[4219]։ վջ [4219] Ոմանք. Անիծեալ է ամենայն... ոչ կայցէ յամենայն ՚ի գրեալսն օրինացն։
10 Նրանք, որ օրէնքի գործադրողներն են, անէծքի տակ են, քանզի գրուած է, թէ՝ «Անիծեալ է ամէն մարդ, որ օրէնքի գրքում եղած բոլոր գրուածները չի պահում եւ չի գործադրում»[73]:[73] Երկրորդ Օրէնք 27. 26:
10 Վասն զի անոնք որ օրէնքին գործերէն են, անէծքի տակ են. վասն զի գրուած է թէ՝ «Անիծեալ ըլլայ ամէն մարդ՝ որ օրէնքին գրքին բոլոր գրածներուն մէջ չի կենար, որպէս զի զանոնք կատարէ»։
Զի որ միանգամ ի գործոց օրինացն են, ընդ անիծիւք են. քանզի գրեալ է թէ` Անիծեալ ամենայն մարդ որ ոչ կացցէ յամենայն գրեալսն ի գիրս օրինաց` առնել զամենայն:

3:10: Զի որ միանգամ ՚ի գործոց օրինացն են, ընդ անիծի՛ւք են. քանզի գրեա՛լ է, թէ անիծեալ ամենայն մարդ որ ո՛չ կացցէ յամենայն գրեալսն ՚ի գիրս օրինաց՝ առնել զամենայն[4219]։ վջ
[4219] Ոմանք. Անիծեալ է ամենայն... ոչ կայցէ յամենայն ՚ի գրեալսն օրինացն։
10 Նրանք, որ օրէնքի գործադրողներն են, անէծքի տակ են, քանզի գրուած է, թէ՝ «Անիծեալ է ամէն մարդ, որ օրէնքի գրքում եղած բոլոր գրուածները չի պահում եւ չի գործադրում»[73]:
[73] Երկրորդ Օրէնք 27. 26:
10 Վասն զի անոնք որ օրէնքին գործերէն են, անէծքի տակ են. վասն զի գրուած է թէ՝ «Անիծեալ ըլլայ ամէն մարդ՝ որ օրէնքին գրքին բոլոր գրածներուն մէջ չի կենար, որպէս զի զանոնք կատարէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1010: а все, утверждающиеся на делах закона, находятся под клятвою. Ибо написано: проклят всяк, кто не исполняет постоянно всего, что написано в книге закона.
3:10  ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῶ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά.
3:10. Ὅσοι ( Which-a-which ) γὰρ (therefore) ἐξ (out) ἔργων (of-works) νόμου (of-a-parcelee) εἰσὶν (they-be,"ὑπὸ (under) κατάραν (to-a-cursing-down) εἰσίν, (they-be) γέγραπται (it-had-come-to-be-scribed) γὰρ (therefore) ὅτι (which-a-one," Ἐπικατάρατος ( Cursed-down-upon ) πᾶς ( all ) ὃς ( which ) οὐκ ( not ) ἐμμένει ( it-stayeth-in ) πᾶσιν ( unto-all ) τοῖς ( unto-the-ones ) γεγραμμένοις ( unto-having-had-come-to-be-scribed ) ἐν ( in ) τῷ ( unto-the-one ) βιβλίῳ ( unto-a-paperlet ) τοῦ ( of-the-one ) νόμου ( of-a-parcelee ) τοῦ ( of-the-one ) ποιῆσαι ( to-have-done-unto ) αὐτά . ( to-them )
3:10. quicumque enim ex operibus legis sunt sub maledicto sunt scriptum est enim maledictus omnis qui non permanserit in omnibus quae scripta sunt in libro legis ut faciat eaFor as many as are of the works of the law are under a curse. For it is written: Cursed is every one that abideth, not in all things which are written in the book of the law to do them.
10. For as many as are of the works of the law are under a curse: for it is written, Cursed is every one which continueth not in all things that are written in the book of the law, to do them.
3:10. For as many as are of the works of the law are under a curse. For it has been written: “Cursed is everyone who does not continue in all the things that have been written in the book of the Law, so as to do them.”
For as many as are of the works of the law are under the curse: for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them:

10: а все, утверждающиеся на делах закона, находятся под клятвою. Ибо написано: проклят всяк, кто не исполняет постоянно всего, что написано в книге закона.
3:10  ὅσοι γὰρ ἐξ ἔργων νόμου εἰσὶν ὑπὸ κατάραν εἰσίν· γέγραπται γὰρ ὅτι ἐπικατάρατος πᾶς ὃς οὐκ ἐμμένει πᾶσιν τοῖς γεγραμμένοις ἐν τῶ βιβλίῳ τοῦ νόμου τοῦ ποιῆσαι αὐτά.
3:10. quicumque enim ex operibus legis sunt sub maledicto sunt scriptum est enim maledictus omnis qui non permanserit in omnibus quae scripta sunt in libro legis ut faciat ea
For as many as are of the works of the law are under a curse. For it is written: Cursed is every one that abideth, not in all things which are written in the book of the law to do them.
3:10. For as many as are of the works of the law are under a curse. For it has been written: “Cursed is everyone who does not continue in all the things that have been written in the book of the Law, so as to do them.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10. Теперь Апостол доказывает свою мысль "от противного". Св. Писание - говорит он - проклинает всякого человека, как скоро тот не исполняет закона во всей совокупности его предписаний (Втор XXVII:26). Очевидно, что человек, стоявший под законом, уже не мог рассчитывать на получение обетований. Напротив, он чувствовал постоянно над собою проклятие, висевшее над ним как Дамоклов меч. Правда, проклятие это падало только при том условии, если подчиненный закону не будет исполнять всех предписаний закона, без исключения, - исполнявший же их все получал даже жизнь (ст. 12). Но, как показывает Ап. далее, не было ни одного человека, который бы удовлетворил последнему условию.
Adam Clarke: Commentary on the Bible - 1831
3:10: As many as are of the works of the law - All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God's broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word כל col, All, in Deu 27:26, which answers to the apostle's word πασι, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and De Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.
Albert Barnes: Notes on the Bible - 1834
3:10: For as many as are of the works of the law - As many as are seeking to be justified by yielding obedience to the Law - whether the moral law, or the ceremonial law. The proposition is general; and it is designed to show that, from the nature of the case, it is impossible to be justified by the works of the Law, since, under all circumstances of obedience which we can render, we are still left with its heavy curse resting on us.
Are under the curse - The curse which the Law of God denounces. Having failed by all their efforts to yield perfect obedience, they must, of course, be exposed to the curse which the Law denounces on the guilty. The word rendered "curse" (κατάρα katara) means, as with us, properly, "imprecation," or "cursing." It is used in the Scriptures particularly in the sense of the Hebrew אלה 'alah, malediction, or execration Job 31:30; Jer 29:18; Dan 9:11; of the word מארה me'ē raah Mal 2:2; Rev 22:3; and especially of the common Hebrew word קללה qelaalaah, a curse; Gen 27:12-13; Deu 11:26, Deu 11:28-29; Deu 23:5; Deu 27:13, et scope al. It is here used evidently in the sense of devoting to punishment or destruction; and the idea is, that all who attempt to secure salvation by the works of the Law, must be exposed to its penalty. It denounces a curse on all who do not yield entire obedience; and no partial compliance with its demands can save from the penalty.
For it is written - The substance of these words is found in Deu 28:26; "Cursed be he that confirmeth not all the words of this law to do them." It is the solemn close of a series of maledictions, which Moses denounces in that chapter on the violators of the Law. In this quotation, Paul has given the sense of the passage, but he has quoted literally neither from the Hebrew nor from the Septuagint. The sense, however, is retained, The word "cursed" here means, that the violator of the Law shall be devoted to punishment or destruction. The phrase "that continueth not," in the Hebrew is "that confirmeth not" - that does not establish or confirm by his life. He would confirm it by continuing to obey it; and thus the sense in Paul and in Moses is substantially the same. The word "all" is not expressed in the Hebrew in Deuteronomy, but it is evidently implied, and has been insorted by the English translators. It is found, however, in six manuscripts of Kennicott and DeRossi; in the Samaritan text; in the Septuagint; and in several of the Targums - Clarke.
The book of the law - That is, in the Law. This phrase is not found in the passage in Deuteronomy. The expression there is, "the words of this law." Paul gives it; a somewhat larger sense, and applies it to the whole of the Law of God. The meaning is, that the whole law must be obeyed, or man cannot be justified by it, or will be exposed to its penalty and its curse. This idea is expressed more fully by James Jam 2:10; "Whosoever shall keep the whole law, and yet offend in one point, he is guilty of all;" that is, he is guilty of breaking the Law as a whole, and must be held responsible for such violation. The sentiment here is one that is common to all law, and must be, from the nature of the ease. The idea is, that a man who does not yield compliance to a whole law, is subject to its penalty, or to a curse. All law is sustained on this principle. A man who has been honest, and temperate, and industrious, and patriotic, if he commits a single act of murder, is subject to the curse of the Law, and must meet the penalty. A man who has been honest and honorable in all his dealings, yet if he commits a single act of forgery, he must meet the curse denounced by the laws of his country, and bear the penalty. So, in all matters pertaining to law: no matter what the integrity of the man; no matter how upright he has been, yet, for the one offence the law denounces a penalty, and he must bear it. It is out of the question for him to be justified by it. He cannot plead as a reason why he should not be condemned for the act of murder or forgery, that he has in all other respects obeyed the law, or even that he has been guilty of no such offences before. Such is the idea of Paul in the passage before us. It was clear to his view that man had not in all respects yielded obedience to the Law of God. If he had not done this, it was impossible that he should be justified by the Law, and he must bear its penalty.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: as many: Gal 3:11; Gal 2:16; Luk 18:9-13; Rom 4:15, Rom 7:9-13, Rom 8:7
under: Deu 11:26-28, Deu 29:20; Isa 43:28; Mat 25:41
Cursed: Deu 27:26; Jer 11:3; Eze 18:4; Rom 3:19, Rom 3:20, Rom 6:23; Jam 2:9-11
Geneva 1599
3:10 (10) For as many as are of the works of the law are under the curse: (11) for it is written, Cursed [is] every one that continueth not in all things which are written in the book of the law to do them.
(10) The sixth argument, the conclusion of which is also in the former verse, taken from opposites, is this: they are accursed who are of the works of the Law, that is to say, who consider their righteousness to come from the performance of the Law. Therefore they are blessed who are of faith, that is, those who have righteousness by faith.
(11) A proof of the former sentence or proposition, and the proposition of this argument is this: cursed is he that does not fulfil the whole Law.
John Gill
3:10 For as many as are of the works of the law,.... The apostle does not say, "as many as were of the law", to whom it belonged, who were born and brought up in it, and to whom it was given, the Jews; for there were some of them who believed in Christ, were blessed with Abraham, and not under the curse of the law; nor does he say, "as many as do the works of the law": for the works of the law are to be done, though not in order to obtain righteousness and life by them; yet it is not the doing of them, but the not doing of them, that entails the curse on men: his meaning is, that as many as seek for justification by the works of the law, and trust in their own righteousness for acceptance with God, these are so far from being blessed or justified hereby, that they
are under the curse, that is, of the law; they are under its sentence of condemnation and death, they are deserving of, and liable to the second death, eternal death, the wrath of God, here meant by the curse; to which they are exposed, and which will light upon them, for aught their righteousness can do for them; for trusting in their works, they are trusting in the flesh, and so bring down upon themselves the curse threatened to the man that trusts in man, and makes flesh his arm; not only that trusts in a man of flesh and blood, but in the works of man; his own, or any other mere creature's: besides, by so doing, he rejects Christ and his righteousness, whereby only is deliverance from the curse of the law; nor is it possible by his present obedience to the law, be it ever so good, that he can remove the guilt of former transgressions, and free himself from obligation to punishment for them: nor is it practicable for fallen man to fulfil the law of works, and if he fails but in one point, he is guilty of all, and is so pronounced by the law; and he stands before God convicted, his mouth stopped, and he condemned and cursed by that law he seeks for righteousness by the deeds of:
for it is written, Deut 27:26
cursed is everyone that continues not in all things written in the book of the law to do them. The law requires doing; it is not content with mere theory without practice; it is not enough to know it, or hear it, it must be done. The Jews boasted of their knowledge, and trusted much to the hearing of it read every sabbath day; but not those who had a form of knowledge, and of the truth in the law, or were hearers of it, were just before God, but the doers of it are justified; and it requires perfect obedience, an observance of all things contained in it, which can never be performed by fallen man. The Jews pretend (p), that Abraham their Father , "fulfilled all the whole law"; and the same they say (q) of the Israelites in common, than which nothing is more untrue; for in many things all men offend: moreover, the law requires constant perfect obedience; not only that a man should do all things commanded in it, but that he should continue to do them from his infancy, to the day of his death; and in failure hereof, it pronounces every man cursed, without any respect to persons, or any regard to pleas, taken from the infirmity of human nature, the sincerity of the heart, or repentance for transgressions. It should be observed, that the word "all" is not in the Hebrew text, in Deut 27:26, but is manifestly implied, an indefinite proposition being equal to an universal one; and agreeably to the true sense of the words, it is inserted by the apostle here, as it is in the Septuagint and Samaritan versions there; and perfectly accords with the sense of the best interpreters among the Jews; one of them has this gloss upon the words (r), , "here he (Moses) comprehends all the whole law"; and another (s) says the same thing, almost in the same words; this
"(says he) includes all the commandments which are in the law: and the note of a third is (t), there are some that say, this is to be understood "of the whole law"; and there are others that say, it is to be understood of those things that are mentioned (above), but they say nothing, for it is written "to do them"; and it is right in my eyes, that he curses for the negative commands mentioned, and he curses him who does not keep even secretly the affirmative precepts, wherefore he says "to do them":''
to which may be added, the observation of another of them (u) that these words intimate, that a man ought to honour the law, , "in thought, and word, and in deed": nor should this be thought to be too severe, that the law of God curses men for nonperformance of the whole. The Athenians (w) formerly condemned persons as guilty, though they had not broke the whole law, yet if they had transgressed but one syllable of it: upon the whole it is a clear point, that there can be no justification by the works of the law, since it curses in case of want of perfect and constant obedience to it.
(p) Misn. Kiddushin, c 4. sect 14. T. Bab. Yoma, fol. 28. 2. (q) T. Bab. Avoda Zara, fol. 3. 1. (r) Jarchi in loc. (s) Bechai in loc. (t) Aben Ezra in loc. (u) R. Abraham Seba, Tzeror Hammor, fol. 152. 3, (w) Alex. ab Alex. Genial. Dier. l. 3. c. 5.
John Wesley
3:10 They only receive it. For as many as are of the works of the law - As God deals with on that footing, only on the terms the law proposes, are under a curse; for it is written, Cursed is every one who continueth not in all the things which are written in the law. Who continueth not in all the things - So it requires what no man can perform, namely, perfect, uninterrupted, and perpetual obedience. Deut 27:26
Robert Jamieson, A. R. Fausset and David Brown
3:10 Confirmation of Gal 3:9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," Deut 27:26, Septuagint. PERFECT obedience is required by the words, "in all things." CONTINUAL obedience by the word, "continueth." No man renders this obedience (compare Rom 3:19-20). It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (Mt 1:22; Mk 1:2; Lk 2:22-23) [TOWNSON].
3:113:11: Զի օրինօքն ո՛չ ոք արդարանայ առաջի Աստուծոյ, այն յա՛յտ իսկ է. զի. Արդարն՝ ասէ ՚ի հաւատոց կեցցէ[4220]։ [4220] Յոմանս պակասի. Արդարն ասէ ՚ի։
11 Որ օրէնքով ոչ ոք չի արդարանայ Աստծու առաջ, այդ քաջ յայտնի է, որովհետեւ՝ «Արդարը, - ասում է, - հաւատով է ապրելու»:
11 Եւ թէ օրէնքով մէ՛կը չի կրնար արդարանալ Աստուծոյ առջեւ, այդ յայտնի է. քանզի «Արդարը հաւատքով պիտի ապրի»։
Զի օրինօքն ոչ ոք արդարանայ առաջի Աստուծոյ, այն յայտ իսկ է. զի Արդարն, [10]ասէ, ի հաւատոց կեցցէ:

3:11: Զի օրինօքն ո՛չ ոք արդարանայ առաջի Աստուծոյ, այն յա՛յտ իսկ է. զի. Արդարն՝ ասէ ՚ի հաւատոց կեցցէ[4220]։
[4220] Յոմանս պակասի. Արդարն ասէ ՚ի։
11 Որ օրէնքով ոչ ոք չի արդարանայ Աստծու առաջ, այդ քաջ յայտնի է, որովհետեւ՝ «Արդարը, - ասում է, - հաւատով է ապրելու»:
11 Եւ թէ օրէնքով մէ՛կը չի կրնար արդարանալ Աստուծոյ առջեւ, այդ յայտնի է. քանզի «Արդարը հաւատքով պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: А что законом никто не оправдывается пред Богом, это ясно, потому что праведный верою жив будет.
3:11  ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῶ θεῶ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται·
3:11. ὅτι (To-which-a-one) δὲ (moreover) ἐν (in) νόμῳ (unto-a-parcelee) οὐδεὶς (not-moreover-one) δικαιοῦται (it-be-en-course-belonged) παρὰ (beside) τῷ (unto-the-one) θεῷ (unto-a-Deity,"δῆλον, (distincted) ὅτι (to-which-a-one," Ὁ ( The-one ) δίκαιος ( course-belonged ) ἐκ ( out ) πίστεως ( of-a-trust ) ζήσεται , ( it-shall-life-unto ,"
3:11. quoniam autem in lege nemo iustificatur apud Deum manifestum est quia iustus ex fide vivitBut that in the law no man is justified with God, it is manifest: because the just man liveth by faith.
11. Now that no man is justified by the law in the sight of God, is evident: for, The righteous shall live by faith;
3:11. And, since in the law no one is justified with God, this is manifest: “For the just man lives by faith.”
But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith:

11: А что законом никто не оправдывается пред Богом, это ясно, потому что праведный верою жив будет.
3:11  ὅτι δὲ ἐν νόμῳ οὐδεὶς δικαιοῦται παρὰ τῶ θεῶ δῆλον, ὅτι ὁ δίκαιος ἐκ πίστεως ζήσεται·
3:11. quoniam autem in lege nemo iustificatur apud Deum manifestum est quia iustus ex fide vivit
But that in the law no man is justified with God, it is manifest: because the just man liveth by faith.
3:11. And, since in the law no one is justified with God, this is manifest: “For the just man lives by faith.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-14. Русский перевод 11-го стиха не может быть признан точным, потому что эллиптическое dhlon (подразум. estin) хотя иногда и относится к предыдущей мысли, но нигде не является позади частицы oti или wV, управляющей этим предыдущим предложением. Здесь это является тем невозможнее, что за dhlon есть еще частица oti, которую уже необходимо ставить в зависимость от dhlon. Затем, если принять, что вторая половина 11-го стиха представляет доказательство мысли, заключающейся в первой, то это принятие будет неосновательно, потому что во второй половине речь идет о "жизни", а не об "оправдании" - эти два момента не совпадают между собою. Естественнее будет, если мы вторую половину 11-го стиха и стих 12-й признаем вставочными предложениями и, по выделении их, составим такой период из 11-го и 13-го стихов: "а так как (oti de - по-русски: что) в границах закона никто не будет оправдан у Бога, то Христос выкупил нас от проклятия закона, сделавшись за нас проклятием". Вводные же предложения нужно будет начать частицею dhlon имеющею здесь значение: "очевидно, самопонятно", следующую же частицу oti - следует перевести по-русски "что" (а не "потому что", как в русск. тексте). Ап. хочет сказать: "ведь вам теперь уже из того, что сказано выше (II:16: и сл.), видно, что праведный жив будет вследствие веры своей, а не вследствие того, что он будет исполнять дела закона (Ап. говорит здесь словами прор. Аввакума II:4, на которые он уже, вероятно, в беседах с Галатами неоднократно ссылался). Если же иудействующие настаивают на том, чтобы при вере, которую они, конечно, не могли отрицать как условие оправдания, соблюдался еще и закон, то Ап. идет против такого соединения столь разнородных элементов: закон не по вере, т. е. не может иметь своим жизненным руководящим началом веру. Он требует, главным образом, исполнения своих предписаний, для того чтобы человек мог получить жизнь (Лев XVIII:5). - Таким способом Ап. доказал правильность выставленного в начале 11-го стиха положения. Теперь стало вполне понятным и заключение, какое Ап. делает в 13-м стихе. Христос искупил нас, Иудеев, от проклятия, каким карал нас закон, как своих подданных, за неисполнение его предписаний. Для этого Он Сам пострадал, принял на Себя проклятие от Бога, как от Высшего Судии людей. При этом Ап. ссылается на постановление Моисеева закона, в котором есть намек на смысл пригвождения Христа ко кресту (Втор XXI:23). У евреев было в обычае некоторых особо тяжких преступников, после побиения их камнями, вешать, на страх другим, на дереве. Но к наступлению ночи такие преступники должны быть снимаемы с дерева, чтобы не была осквернена земля Господня (ср. Нав X:26; 2Цар. IV:12). Если Господь висел на древе крестном уже умершим, то тем самым в сознании Иудеев Он являлся "проклятым", отверженным от общества Израильского и от Бога. - Но если Христос Своею смертью искупил Иудеев от проклятия, то Он при этом имел в виду и то, чтобы язычники также получили благословение Авраама. Как же это могло случиться? Очень просто. Искупление Израиля от проклятия было вместе с тем и освобождением его от дальнейшего подчинения Моисееву закону, так как "быть под законом" (IV:4: и сл.) значило то же, что "быть под клятвою" (III:10). Только освобожденная из границ закона религия Израиля могла стать религиею всего мира, потому что закон именно изолировал Израиля и его религию от других народов. Теперь, когда требования закона исполнены Христом, закон уже не держит в своих узах Израиля и данные ему в Аврааме обетования, и они могут делаться достоянием всего человечества. Теперь исполняется, в частности, и та заветная мечта всех христиан из язычников, чтобы иметь у себя обетованного Духа Святого с Его дарами (2-5: ст.). В этом получении даров Св. Духа мы все - Ап. разумеет здесь христиан как еврейского, так и языческого происхождения - мы все и принимаем те обетования, какие были даны Аврааму. Ведь к язычникам нельзя же в буквальном смысле относить те обетования, какие были даны Аврааму (о многочисленном потомстве, о земле Ханаанской). Таким образом, в последнем выражении 14-го стиха Ап. дает ясный ответ на поставленный им во 2-м стихе вопрос: каким способом получили Галаты Духа - через исполнение дел закона или через веру? Очевидно через веру, потому что и самый закон со времени крестной смерти Христа перестал иметь значение руководящего начала человеческой жизни.
Adam Clarke: Commentary on the Bible - 1831
3:11: But that no man is justified by the law - By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, Hab 2:4, has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.
Albert Barnes: Notes on the Bible - 1834
3:11: But that no man is justified ... - The argument which Paul has been pursuing he proceeds to confirm by an express declaration of the Bible. The argument is this: "It is impossible that a man should be justified by the Law, because God has appointed another way of justification." But there cannot be two ways of obtaining life, and as he has appointed faith as the condition on which people shall live, he has precluded from them the possibility of obtaining salvation in any other mode.
For, The just shall live by faith - This is quoted from Hab 2:4. This passage is also quoted by Paul in Rom 1:17; see it explained in the note on that verse. The sense here is, that life is promised to man only in connection with faith. It is not by the works of the Law that it is done. The condition of life is faith: and he lives who believes. The meaning is not, I apprehend, that the man who is justified by faith shall live, but that life is promised and exists only in connection with faith, and that the just or righteous man obtains it only in this way. Of course it cannot be obtained by the observance of the Law, but must be by some other scheme.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: that: Gal 2:16; Kg1 8:46; Job 9:3, Job 40:4, Job 42:6; Psa 19:12, Psa 130:3, Psa 130:4, Psa 143:2; Ecc 7:20; Isa 6:5, Isa 53:6, Isa 64:6; Jam 3:2; Jo1 1:8-10; Rev 5:9, Rev 7:14, Rev 7:15
The just: Hab 2:4; Rom 1:17; Heb 10:38
Geneva 1599
3:11 (12) But that no man is justified by the law in the sight of God, [it is] evident: for, The just shall live by faith.
(12) The second proposition with the conclusion: but no man fulfils the Law. The conclusion therefore is, that no man is justified by the Law, or, that all are accursed who seek righteousness by the works of the Law. And there is added also this manner of proof of the second proposition, that is, righteousness and life are attributed to faith. Therefore no man fulfils the Law.
John Gill
3:11 But that no man is justified,.... There are some that are justified, as all God's elect are, in his own mind and will from eternity; which will of his to justify them, upon the righteousness of his Son, undertook by him to bring in, is their justification in the court of heaven; and all that believe in Christ are openly and manifestly justified in the court of conscience, under the testimony of the Spirit of God: but no one is justified
by the law; it is in the Greek text, "in the law"; there were many justified before the law was given, as Noah, Job, Abraham, and all the Ante-Mosaic believers; and there were many justified "in", or under the legal dispensation; but none of them were justified by their obedience to the law, but by the righteousness they believed they had in the Lord: especially no man is justified
in the sight of God; who sees the heart, knows the spring of actions, and whose judgment is according to truth; that is, by the law and the deeds of it, however they may before men:
Tit is evident; it is a clear case, out of all dispute, as appears from Hab 2:4
for the just shall live by faith; which may be read either, "the just by faith, shall live": that is, the man who is just by faith, or justified by faith, not by it as a principle or act, or as the cause or matter of his justification, but by the object of his faith, Christ and his righteousness apprehended by faith, and so not just or justified by works; he shall live a life of justification, through that righteousness his faith receives; he shall live comfortably, with much peace and joy in the Holy Ghost, as the result of his being justified by faith; and shall live eternally, and never die the second death: or the "just shall live by faith"; he that is righteous, not by his own works, but by the obedience of Christ, shall live not upon faith, but by it on Christ, and his righteousness, which is revealed from faith to faith; and this makes it a clear point, that he is not justified by the law, for if he was, he would not live by faith on Christ, but in and by the deeds of the law.
John Wesley
3:11 But that none is justified by his obedience to the law in the sight of God - Whatever may be done in the sight of man, is farther evident from the words of Habakkuk, The just shall live by faith - That is, the man who is accounted just or righteous before God, shall continue in a state of acceptance, life, and salvation, by faith. This is the way God hath chosen. Hab 2:4.
Robert Jamieson, A. R. Fausset and David Brown
3:11 by the law--Greek, "IN the law." Both in and by are included. The syllogism in this verse and Gal 3:12, is, according to Scripture, "The just shall live by faith." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, Rom 4:2) --not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith.
The just shall live by faith-- (Rom 1:17; Hab 2:4). Not as BENGEL and ALFORD, "He who is just by faith shall live." The Greek supports English Version. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works (Gal 3:12), as the conditional element wherein he is justified.
3:123:12: Բայց օրէնքն չե՛ն ՚ի հաւատոց, այլ որ արասցէ զայն՝ կեցցէ՛ ՚ի նոսին[4221]։ [4221] Ոմանք. Չեն ՚ի հաւատոց անտի։
12 Իսկ օրէնքը հաւատից չէ. բայց ով կատարի այն, նրանով կ’ապրի:
12 Բայց օրէնքը հաւատքէն չէ, հապա «Ան որ կը կատարէ այն բաները՝ անոնցմով պիտի ապրի»։
Բայց օրէնքն չեն ի հաւատոց, այլ որ արասցէ զայն` կեցցէ ի նոսին:

3:12: Բայց օրէնքն չե՛ն ՚ի հաւատոց, այլ որ արասցէ զայն՝ կեցցէ՛ ՚ի նոսին[4221]։
[4221] Ոմանք. Չեն ՚ի հաւատոց անտի։
12 Իսկ օրէնքը հաւատից չէ. բայց ով կատարի այն, նրանով կ’ապրի:
12 Բայց օրէնքը հաւատքէն չէ, հապա «Ան որ կը կատարէ այն բաները՝ անոնցմով պիտի ապրի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: А закон не по вере; но кто исполняет его, тот жив будет им.
3:12  ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς.
3:12. ὁ (The-one) δὲ (moreover) νόμος (a-parcelee) οὐκ (not) ἔστιν (it-be) ἐκ (out) πίστεως, (of-a-trust,"ἀλλ' (other," Ὁ ( The-one ) ποιήσας ( having-done-unto ) αὐτὰ ( to-them ) ζήσεται ( it-shall-life-unto ) ἐν ( in ) αὐτοῖς . ( unto-them )
3:12. lex autem non est ex fide sed qui fecerit ea vivet in illisBut the law is not of faith: but he that doth those things shall live in them.
12. and the law is not of faith; but, He that doeth them shall live in them.
3:12. But the law is not of faith; instead, “he who does these things shall live by them.”
And the law is not of faith: but, The man that doeth them shall live in them:

12: А закон не по вере; но кто исполняет его, тот жив будет им.
3:12  ὁ δὲ νόμος οὐκ ἔστιν ἐκ πίστεως, ἀλλ᾽ ὁ ποιήσας αὐτὰ ζήσεται ἐν αὐτοῖς.
3:12. lex autem non est ex fide sed qui fecerit ea vivet in illis
But the law is not of faith: but he that doth those things shall live in them.
3:12. But the law is not of faith; instead, “he who does these things shall live by them.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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Adam Clarke: Commentary on the Bible - 1831
3:12: And the law is not of faith - It promises no forgiveness to believing, but requires obedience. It is not, What do you believe? but, What have you done? The man that doeth them perfectly, at all times, and in all places, he shall live in them; but if in any case he fails, he forfeits his life. See the notes on Rom 1:17, etc.
Albert Barnes: Notes on the Bible - 1834
3:12: And the law is not of faith - The Law is not a matter of faith; it does not relate to faith; it does not require faith; it deals in other matters, and it pertains to another system than to faith.
But, The man ... - This is the language of the Law, and this is what the Law teaches. It does not make provision for faith, but it requires unwavering and perpetual obedience, if man would obtain life by it; see this passage explained in the notes at Rom 10:5.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: the law: Rom 4:4, Rom 4:5, Rom 4:14, Rom 4:16, Rom 9:30-32, Rom 10:5, Rom 10:6, Rom 11:6
The man: Lev 18:5; Neh 9:29; Eze 20:11, Eze 20:13; Mat 19:17; Luk 10:25-28; Rom 10:5, Rom 10:6
Geneva 1599
3:12 (13) And the law is not of faith: but, The man that doeth them shall live in them.
(13) Here is a reason shown of the former conclusion: because the law promises life to all that keep it, and therefore if it is kept, it justifies and gives life. But the scripture attributing righteousness and life to faith takes it from the Law, seeing that faith justifies by imputation, and the Law by the performing of the work.
John Gill
3:12 And the law is not of faith,.... The Arabic version adds, "but of man"; which as it is an addition to the text, so it contains false doctrine; for though the law is not of faith, yet not of man, but of God; the law does not consist of faith in Christ, nor does it require it, and that a man should live by it upon his righteousness; it is the Gospel that reveals the righteousness of Christ, and directs and encourages men to believe in him and be saved; nor does the law take any notice of a man's faith; nor has it anything to do with a man as a believer, but as a doer, in the point of justification:
but the man that doth them shall live in them; the passage referred to, is in Lev 18:5, the word "them", relates to the statutes and judgments, not of the ceremonial, but of the moral law, which are equally obligatory on Gentiles as on Jews. The Jewish doctors (x) observe on those words, that
"it is not said, priests, Levites, and Israelites, but "the man"; lo, you learn from hence, that even a Gentile that studies in the law, is as an high priest:''
so that whatever man does the things contained in the law, that is, internally as well as externally, for the law is spiritual, reaches the inward part of man, and requires truth there, a conformity of heart and thought unto it, and that does them perfectly and constantly, without the least failure in matter or manner of obedience, such shall live in them and by them; the language of the law is, do this and live; so life, and the continuation of that happy natural life which Adam had in innocence, was promised to him, in case of his persisting in his obedience to the law; and so a long and prosperous life was promised to the Israelites in the land of Canaan, provided they observed the laws and statutes which were commanded them: but since eternal life is a promise made before the world began, is provided for in an everlasting covenant, is revealed in the Gospel, and is the pure gift of God's grace through Christ, it seems that it never was the will of God that it should be obtained by the works of the law; and which is a further proof that there can be no justification in the sight of God by them, see Gal 3:21.
(x) T. Bab. Avoda Zara, fol. 3. 1.
John Wesley
3:12 And the law is not of faith - But quite opposite to it: it does not say, Believe; but, Do. Lev 18:5
Robert Jamieson, A. R. Fausset and David Brown
3:12 doeth--Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them (Rom 2:13, Rom 2:17, Rom 2:23; Rom 10:5).
3:133:13: Քրիստոս գնեա՛ց զմեզ յանիծի՛ց օրինացն, եղեալ վասն մեր անէծք. զի գրեա՛լ է, թէ անիծեալ ամենայն որ կախեա՛լ կայցէ զփայտէ կախեալ կայցէ։[4222]. [4222] Ոմանք. Եթէ անիծեալ ամենայն... կախեալ կայցէ։
13 Քրիստոս մեզ վերստին գնեց օրէնքի անէծքից՝ անէծք դառնալով մեզ համար (որովհետեւ գրուած է, թէ՝ «Անիծեալ է այն մարդը, որը կախուած է փայտից» ),
13 Քրիստոս մեզ ծախու առաւ օրէնքին անէծքէն՝ ինք մեզի համար անիծուեցաւ. (վասն զի գրուած է թէ՝ «Անիծեալ է ան՝ որ փայտէ կը կախուի».)
Քրիստոս գնեաց զմեզ յանիծից օրինացն, եղեալ վասն մեր անէծք, (զի գրեալ է թէ` Անիծեալ ամենայն որ կախեալ կայցէ զփայտէ:

3:13: Քրիստոս գնեա՛ց զմեզ յանիծի՛ց օրինացն, եղեալ վասն մեր անէծք. զի գրեա՛լ է, թէ անիծեալ ամենայն որ կախեա՛լ կայցէ զփայտէ կախեալ կայցէ։[4222].
[4222] Ոմանք. Եթէ անիծեալ ամենայն... կախեալ կայցէ։
13 Քրիստոս մեզ վերստին գնեց օրէնքի անէծքից՝ անէծք դառնալով մեզ համար (որովհետեւ գրուած է, թէ՝ «Անիծեալ է այն մարդը, որը կախուած է փայտից» ),
13 Քրիստոս մեզ ծախու առաւ օրէնքին անէծքէն՝ ինք մեզի համար անիծուեցաւ. (վասն զի գրուած է թէ՝ «Անիծեալ է ան՝ որ փայտէ կը կախուի».)
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: Христос искупил нас от клятвы закона, сделавшись за нас клятвою--ибо написано: проклят всяк, висящий на древе, --
3:13  χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπται, ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,
3:13. Χριστὸς (Anointed) ἡμᾶς (to-us) ἐξηγόρασεν (it-out-gathered-to) ἐκ (out) τῆς (of-the-one) κατάρας (of-a-cursing-down) τοῦ (of-the-one) νόμου (of-a-parcelee) γενόμενος ( having-had-became ) ὑπὲρ (over) ἡμῶν (of-us) κατάρα, (a-cursing-down,"ὅτι (to-which-a-one) γέγραπται (it-had-come-to-be-scribed," Ἐπικατάρατος ( Cursed-down-upon ) πᾶς ( all ) ὁ ( the-one ) κρεμάμενος ( en-hanging ) ἐπὶ ( upon ) ξύλου , ( of-a-wood ,"
3:13. Christus nos redemit de maledicto legis factus pro nobis maledictum quia scriptum est maledictus omnis qui pendet in lignoChrist hath redeemed us from the curse of the law, being made a curse for us (for it is written: Cursed is every one that hangeth on a tree).
13. Christ redeemed us from the curse of the law, having become a curse for us: for it is written, Cursed is every one that hangeth on a tree:
3:13. Christ has redeemed us from the curse of the law, since he became a curse for us. For it is written: “Cursed is anyone who hangs from a tree.”
Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed [is] every one that hangeth on a tree:

13: Христос искупил нас от клятвы закона, сделавшись за нас клятвою--ибо написано: проклят всяк, висящий на древе, --
3:13  χριστὸς ἡμᾶς ἐξηγόρασεν ἐκ τῆς κατάρας τοῦ νόμου γενόμενος ὑπὲρ ἡμῶν κατάρα, ὅτι γέγραπται, ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου,
3:13. Christus nos redemit de maledicto legis factus pro nobis maledictum quia scriptum est maledictus omnis qui pendet in ligno
Christ hath redeemed us from the curse of the law, being made a curse for us (for it is written: Cursed is every one that hangeth on a tree).
3:13. Christ has redeemed us from the curse of the law, since he became a curse for us. For it is written: “Cursed is anyone who hangs from a tree.”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:13: Christ hath redeemed us - Εξηγορασεν· Hath bought us with a price; viz. his blood, or life.
Being made a curse for us - Being made an atonement for our sins; for whatever was offered as an atonement for sin was considered as bearing the punishment due to sin, and the person who suffered for transgression was considered as bearing the curse in his body; therefore, in the same day in which a criminal was executed it was ordered that his body should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinous culprit, was considered accursed of God, Deu 21:22, Deu 21:23; hence the necessity of removing the accursed Thing out of sight.
Albert Barnes: Notes on the Bible - 1834
3:13: Christ hath redeemed us - The word used here ἐξηγόρασεν exē gorasen is not that which is usually employed in the New Testament to denote redemption. That word is λυτρόω lutroō. The difference between them mainly is, that the word used here more usually relates to a purchase of any kind; the other is used strictly with reference to a ransom. The word used here is more general in its meaning; the other is strictly appropriated to a ransom. This distinction is not observable here, however, and the word used here is employed in the proper sense of redeem. It occurs in the New Testament only in this place, and in Gal 4:5; Eph 5:16; Col 4:5. It properly means, to purchase, to buy up; and then to purchase anyone, to redeem, to set free. Here it means, that Christ had purchased, or set us free from the curse of the Law, by his being made a curse for us. On the meaning of the words redeem and ransom, see my notes at Rom 3:25; Isa 43:3, note; compare Co2 5:21.
From the curse of the law - The curse which the Law threatens, and which the execution of the Law would inflict; the punishment due to sin. This must mean, that he has rescued us from the consequences of transgression in the world of woe; he has saved us from the punishment which our sins have deserved. The word, "us" here, must refer to all who are redeemed; that is, to the Gentiles as well as the Jews. The curse of the Law is a curse which is due to sin, and cannot be regarded as applied particularly to any one class of people. All who violate the Law of God, however that law may be made known, are exposed to its penalty. The word "law" here, relates to the Law of God in general, to all the laws of God made known to man. The Law of God denounced death as the wages of sin. It threatened punishment in the future world foRev_er. That would certainly have been inflicted, but for the coming and death of Christ. The world is lying by nature under this curse, and it is sweeping the race on to ruin.
Being made a curse for us - This is an exceedingly important expression. Tyndale renders it, "And was made a curse for us." The Greek word is κατάρα katara, the same word which is used in Gal 3:10; see the note at that verse. There is scarcely any passage in the New Testament on which it is more important to have correct views than this; and scarcely anyone on which more erroneous opinions have been entertained. In regard to it, we may observe that it does not mean:
(1) That by being made a curse, the Lord Jesus' character or work were in any sense displeasing to God. He approved always of what the Lord Jesus did, and he regarded his whole character with love and approbation. The passage should never be so interpreted as to leave the impression that he was in any conceivable sense the object of the divine displeasure.
(2) Jesus was not ill-deserving. He was not blame-worthy. He had done no wrong. He was holy, harmless, undefiled. No crime charged upon him was proved; and there is no clearer doctrine in the Bible than that, in all his character and work, the Lord Jesus was perfectly holy and pure.
(3) Jesus was not guilty in any proper sense of the word. The word guilty means, properly, to be bound to punishment for crime. It does not mean properly, to be exposed to suffering, but it always, when properly used, implies the notion of personal crime. I know that theologians have used the word in a somewhat different sense, but it is contrary to the common and just apprehensions of people. When we say that a man is guilty, we instinctively think of his having committed a crime, or having done something wrong. When a jury finds a man guilty, it implies that the man has committed a crime, and ought to be punished. But in this sense, and in no conceivable sense where the word is properly used was the Lord Jesus "guilty."
(4) it cannot be mean that the Lord Jesus properly bore the penalty of the Law. His sufferings were in the place of the penalty, not the penalty itself. They were a substitution for the penalty, and were, therefore, strictly and properly vicarious, and were not the identical sufferings which the sinner would himself have endured. There are some things in the penalty of the Law, which the Lord Jesus did not endure, and which a substitute or a vicarious victim could not endure. Remorse of conscience is a part of the inflicted penalty of the Law, and will be a vital part of the sufferings of the sinner in hell - but the Lord Jesus did not endure that. Eternity of sufferings is an essential part of the penalty of the Law - but the Lord Jesus did not suffer foRev_er. Thus, there are numerous sorrows connected with the consciousness of personal guilt, which the Lord Jesus did not and cannot endure.
(5) Jesus was not sinful, or a sinner, in any sense. He did not so take human guilt upon him, that the words sinful and sinner could with any propriety be applied to him. They are not applied to him any way in the Bible; but there the language is undeviating. It is that in all senses he was holy and undefiled. And yet language is often used on this subject which is horrible and only a little short of blasphemy, as if he was guilty, and as if he was even the greatest sinner in the universe. I have heard language used which sent a chill of horror to my heart; and language may be found in the writings of those who hold the doctrine of imputation in the strictest sense, which is only a little short of blasphemy. I have hesitated whether I should copy expressions here on this subject from one of the greatest and best of men (I mean Luther) to show the nature of the views which people sometimes entertain on the subject of the imputation of sin to Christ. But as Luther deliberately published them to the world in his favorite book, which he used to call his "Catharine de Bora," after the name of his wife; and since similar views are sometimes entertained now; and as it is important that such views should be held up to universal abhorrence, no matter how respectable the source from which they emanate, I will copy a few of his expressions on this subject. "And this, no doubt, all the prophets did foresee in spirit, than Christ should become the greatest transgressor, murderer, adulterer, thief, rebel, and blasphemer, that ever was OR could be in the world. For he being made a sacrifice for the sins of the whole world is not now an innocent person and without sins; is not now the Son of God, born of the Virgin Mary; but a sinner which hath and carrieth the sin of Paul, who was a blasphemer, an oppressor, and a persecutor; of Peter, which denied Christ; of David, which was an adulterer, a murderer, and caused the Gentiles to blaspheme the name of the Lord; and, briefly, which hath and beareth all the sins of all people in his body: not that he himself committed them, but for that he received them, being committed or done of us, and laid them upon his own body, that he might make satisfaction for them with his own blood.
Therefore, this general sentence of Moses comprehendeth him also (albeit in his own person he was innocent), because it found him among sinners and transgressors; like as the magistrate taketh him for a thief, and punisheth him whom he findeth among other thieves and transgressors, though he never committed anything worthy of death. When the Law, therefore, found him among thieves it condemned and killed him as a thief." "If thou wilt deny him to be a sinner and accursed, deny, also, that he was crucified and dead." "But if it is not absurd to confess and believe that Christ was crucified between two thieves, then it is not absurd to say that he was accursed, and of all sinnerS, the greatesT." "God, our most merciful Father, sent His only Son into the world, and laid upon him all the sins of all people, saying, be thou Peter, that denier; Paul, that persecutor, blasphemer, and cruel oppressor; David, that adulterer; that sinner which did eat the fruit in Paradise; that thief who hung upon the cross; and, briefly, be thou the person who has committed the sins of all people; see, therefore, that thou pay and satisfy for them" - Luther on the Galatians, Gal 3:13. (pp. 213-215. London edition, 1838).
Luther was a great and holy man. He held, as firmly as anyone can, to the personal holiness of the Redeemer. But this language shows how imperfect and erroneous views may warp the language of holy people; and how those sentiments led him to use language which is little less than blasphemy. Indeed, we cannot doubt that in Luther had heard this very language used by one of the numerous enemies of the gospel in his time, as applicable to the Saviour, he would have poured out the full torrent of his burning wrath, and all the stern denunciations of his most impassioned eloquence, on the head of the scoffer and the blasphemer. It is singular, it is one of the remarkable facts in the history of mind, that a man with the New Testament before him, and accustomed to contemplate daily its language, could ever have allowed himself to use expressions like these of the holy and unspotted Saviour. But what is the meaning of the language of Paul, it will be asked, when he says that he was "made a curse for us?"
In reply, I answer, that the meaning must be ascertained from the passage which Paul quotes in support of his assertion, that Christ was "made a curse for us." That passage is, "Cursed is every one that hangeth on a tree." This passage is found in Deu 21:23. It occurs in a law respecting one who was hanged for a "sin worthy of death," Deu 21:22. The Law was, that he should be buried the same day, and that the body should not remain suspended over the night, and it is added, as a reason for this, that "he that is hanged is accursed of God;" or, as it is in the margin, "the curse of God." The meaning is, that when one was executed for crime in this manner, he was the object of the divine displeasure and malediction. Regarded thus as an object accursed of God, there was a propriety that the man who was executed for crime should be buried as soon as possible, that the offensive object should be hidden from the view In quoting this passage, Paul leaves out the words "of God," and simply says, that the one who was hanged on a tree was held accursed.
The sense of the passage before us is, therefore, that Jesus was subjected to what was regarded as an accursed death. He was treated in his death As If he had been a criminal. He was put to death in the same manner as he would have been if he had himself been guilty of the violation of the Law. If he had been a thief or a murderer; if he had committed the grossest and the blackest crimes, this would have been the punishment to which he would have been subjected. This was the mode of punishment adapted to those crimes, and he was treated as if all these had been committed by him. Or, in other words, if he had been guilty of all these, or any of these, he could not have been treated in a more shameful and ignominious manner than he was; nor could he have been subjected to a more cruel death. Since it has already been intimated, it does not mean that Jesus was guilty, nor that he was not the object of the approbation and love of God, but that Jesus' death was the same that it would have been if he had been the vilest of malefactors, and that that death was regarded by the Law as accursed.
It was by such substituted sorrows that we are saved; and he consented to die the most shameful and painful death, as if he were the vilest criminal, in order that the most guilty and vile of the human race might be saved. With regard to the way in which Jesus' death is connected with our justification, see the note at Gal 2:16. It may be observed, also, that the punishment of the cross was unknown to the Hebrews in the time of Moses, and that the passage in Deu 21:23 did not refer originally to that. Nor is it known that hanging criminals alive was practiced among the Hebrews. Those who were guilty of great crimes were first stoned or otherwise put to death, and then their bodies were suspended for a few hours on a gibbet. In many cases, however, merely the head was suspended after it had been severed from the body. Gen 40:17-19; Num 25:4-5. Crucifixion was not known in the time of the giving of the Law, but the Jews gave such an extent to the Law in Deu 21:23 as to include this mode of punishment (see Joh 19:31 ff).
The force of the argument here, as used by the apostle Paul, is, that if to be suspended on a gibbet after having been put to death was regarded as a curse, it should not be regarded as a curse in a less degree to be suspended Alive on a cross, and to be put to death in this manner. If this interpretation of the passage is correct, then it follows that this should never be used as implying, in any sense, that Christ was guilty, or that he was ill-deserving, or that he was an object of the divine displeasure, or that he poured out on him all his wrath. He was, throughout, an object of the divine love and approbation. God never loved Jesus more, or approved what he did more, than when he gave himself to death on the cross. God had no hatred toward him; He had no displeasure to express toward him. And it is this which makes the atonement so wonderful and so glorious. If God had been displeased with Jesus; if the Redeemer had been properly an object of God's wrath; if Jesus, in any sense, deserved those sorrows, there would have been no merit in Jesus' sufferings; there would have been no atonement. What merit can there be when one suffers only what he deserves? But what made the atonement so wonderful, so glorious, so benevolent; what made it an atonement at all, was that innocence was treated as if it were guilt; that the most pure, and holy, and benevolent, and lovely being on earth should consent to be treated, and should be treated by God and man, as If Jesus were the most vile and ill-deserving. This is the mystery of the atonement; this shows the wonders of the divine benevolence; this is the nature of substituted sorrow; and this lays the foundation for the offer of pardon, and for the hope of eternal salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: redeemed: Gal 3:10, Gal 4:5; Isa 55:5-7, Isa 55:10-12; Dan 9:24, Dan 9:26; Zac 13:7; Mat 26:28; Rom 3:24-26, Rom 4:25, Rom 8:3, Rom 8:4; Co2 5:21; Eph 5:2; Tit 2:14; Heb 7:26, Heb 7:27, Heb 9:12, Heb 9:15, Heb 9:26, Heb 9:28, Heb 10:4-10; Pe1 1:18-21, Pe1 2:24, Pe1 3:18; Jo1 2:1, Jo1 2:2, Jo1 4:10; Rev 1:5, Rev 5:9, Rev 13:8
being: Kg2 22:19; Jer 44:22, Jer 49:13; Rom 9:3
for: Deu 21:23; Sa2 17:23, Sa2 18:10, Sa2 18:14, Sa2 18:15, Sa2 21:3, Sa2 21:9; Est 7:10, Est 9:14; Mat 27:5; Pe1 2:24
Cursed: Jos 10:26, Jos 10:27
Geneva 1599
3:13 (14) Christ hath redeemed us from the curse of the law, being made a curse for us: (15) for it is written, (h) Cursed [is] every one that hangeth on a tree:
(14) A preventing of an objection: how then can they be blessed whom the Lord pronounces to be accused? Because Christ suffered the curse which the Law laid upon us, that we might be acquitted from it.
(15) A proof of the answer by the testimony of Moses.
(h) Christ was accursed for us, because he bore the curse that was due to us, to make us partakers of his righteousness.
John Gill
3:13 Christ hath redeemed us from the curse of the law,.... The Redeemer is Christ, the Son of God; who was appointed and called to this work by his Father, and which he himself agreed to; he was spoken of in prophecy under this character; he came as such, and has obtained eternal redemption, for which he was abundantly qualified; as man, he was a near kinsman, to whom the right of redemption belonged; and as God, he was able to accomplish it. The persons redeemed are "us", God's elect, both of Jews and Gentiles; a peculiar people, the people of Christ, whom the Father gave unto him; some out of every kindred, tongue, people, and nation: the blessing obtained for them is redemption; a buying of them again, as the word signifies; they were his before by the Father's gift, and now he purchases them with the price of his own blood, and so delivers them "from the curse of the law"; its sentence of condemnation and death, and the execution of it; so that they shall never be hurt by it, he having delivered them from wrath to come, and redeemed from the second death, the lake which burns with fire and brimstone. The manner in which this was done was by being
made a curse for us; the sense of which is, not only that he was like an accursed person, looked upon as such by the men of that wicked generation, who hid and turned away their faces from as an abominable execrable person, calling him a sinner, a Samaritan, and a devil; but was even accursed by the law; becoming the surety of his people, he was made under the law, stood in their legal place and stead and having the sins of them all imputed to him, and answerable for them, the law finding them on him, charges him with them, and curses him for them; yea, he was treated as such by the justice of God, even by his Father, who spared him not, awoke the sword of justice against him, and gave him up into his hands; delivered him up to death, even the accursed death of the cross, whereby it appeared that he was made a curse: "made", by the will, counsel, and determination of God, and not without his own will and free consent; for he freely laid down his life, and gave himself, and made his soul an offering for sin:
for it is written. Deut 21:23,
cursed is everyone that hangeth on a tree: it is in the Hebrew text, "he that is hanged": which is the very name the Jews (y) commonly call Christ by way of reproach; that is, "everyone that hangeth", as the apostle rightly renders it; which is always the sense of an indefinite phrase, unless a restriction is put: adding out of the same verse, "on the tree", by way of explanation; for which he cannot upon any account be found fault with, since it is manifest one hanged on a tree is meant, "who is accursed of God", or "the curse of God"; the curse of God, in vindicating his righteous law, was visibly on such a person; as it was on Christ, when he hung on the cross, in the room and stead of his people; for he was made a curse, not for himself, or for any sins of his own, but for us; in our room and stead, for our sins, and to make atonement for them: upon the whole, the Jew (z) has no reason to find fault as he does, either with the apostle's sense, or citation of this passage; for whether it be rendered "hangeth", or is "hanged", the sense is the same; and though the apostle leaves out the word "God", it is clear from what he says, that his meaning is, that the curse of God lighted upon Christ as the surety of his people, standing in their legal place and stead, in order to redeem them from the law and its curse; since he says, he was "made a curse" for them, which must be done by the Lord himself: and whereas the Jew objects, that it is impossible that anyone, even an Israelite, should be delivered from the curses of the law, but by the observance of it, this shows his ignorance of the law, which, in case of sin, requires a penalty, and which is its curse; and it is not future observance of the law will free from that: and as for the Gentiles, he says, to whom the law was not given, and who were never under it, they are free from the curses of it, without a redemption; but as this is to be, understood not of the ceremonial, but of the moral law, it is a mistake; the Gentiles are under the moral law, and being guilty of the violation of it, are liable to its curse; and cannot be delivered from it, but through the redemption that is in Christ Jesus; by virtue of which, they have a part and portion in the blessings promised as follows.
(y) Vid. Buxtorf. Lexic. Talmudie. col. 2596. (z) R. Isaac Chizzuk Emuna, par. 2. c. 89. p. 469.
John Wesley
3:13 Christ - Christ alone. The abruptness of the sentence shows an holy indignation at those who reject so great a blessing. Hath redeemed us - Whether Jews or gentiles, at an high price. From the curse of the law - The curse of God, which the law denounces against all transgressors of it. Being made a curse for us - Taking the curse upon himself, that we might be delivered from it, willingly submitting to that death which the law pronounces peculiarly accursed. Deut 21:23.
Robert Jamieson, A. R. Fausset and David Brown
3:13 Abrupt exclamation, as he breaks away impatiently from those who would involve us again in the curse of the law, by seeking justification in it, to "Christ," who "has redeemed us from its curse." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (Gal 3:14; compare Gal 4:3-4). But it is not restricted solely to the Jews, as ALFORD thinks; for these are the representative people of the world at large, and their "law" is the embodiment of what God requires of the whole world. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. Gal 3:10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part (Rom. 2:1-29). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles.
redeemed us--bought us off from our former bondage (Gal 4:5), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood (1Pet 1:18-19; compare Mt 20:28; Acts 20:28; 1Cor 6:20; 1Cor 7:23; Ti1 2:6; 2Pet 2:1; Rev_ 5:9).
being made--Greek, "having become."
a curse for us--Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So 2Cor 5:21, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. "Curse," an execration.
written-- (Deut 21:23). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare Acts 5:30; Acts 10:39). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [TRYPHO, in Justin Martyr, p. 249] (1Pet 2:24). Hung between heaven and earth as though unworthy of either!
3:143:14: զի ՚ի հեթանոսս օրհնութիւնն Աբրահամու եղիցի ՚ի Քրիստոս Յիսուս. զի մեք զաւետիս Հոգւոյն Սրբոյ ընկալցուք հաւատովք[4223]։[4223] Ոմանք. Հոգւոյն Սրբոյ առցուք հաւա՛՛։
14 որպէսզի Աբրահամի օրհնութիւնը Քրիստոս Յիսուսով գայ հեթանոսների վրայ, եւ որպէսզի Սուրբ Հոգու խոստումը մենք ընդունենք հաւատով:
14 Որպէս զի Աբրահամին օրհնութիւնը հեթանոսներուն վրայ ըլլայ Քրիստոս Յիսուսով. որպէս զի մենք ալ հոգիին խոստումները առնենք հաւատքով։
զի ի հեթանոսս օրհնութիւնն Աբրահամու եղիցի ի Քրիստոս Յիսուս. զի մեք զաւետիս Հոգւոյն Սրբոյ ընկալցուք հաւատովք:

3:14: զի ՚ի հեթանոսս օրհնութիւնն Աբրահամու եղիցի ՚ի Քրիստոս Յիսուս. զի մեք զաւետիս Հոգւոյն Սրբոյ ընկալցուք հաւատովք[4223]։
[4223] Ոմանք. Հոգւոյն Սրբոյ առցուք հաւա՛՛։
14 որպէսզի Աբրահամի օրհնութիւնը Քրիստոս Յիսուսով գայ հեթանոսների վրայ, եւ որպէսզի Սուրբ Հոգու խոստումը մենք ընդունենք հաւատով:
14 Որպէս զի Աբրահամին օրհնութիւնը հեթանոսներուն վրայ ըլլայ Քրիստոս Յիսուսով. որպէս զի մենք ալ հոգիին խոստումները առնենք հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: дабы благословение Авраамово через Христа Иисуса распространилось на язычников, чтобы нам получить обещанного Духа верою.
3:14  ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ ἀβραὰμ γένηται ἐν χριστῶ ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως.
3:14. ἵνα (so) εἰς (into) τὰ (to-the-ones) ἔθνη (to-nations) ἡ (the-one) εὐλογία (a-goodly-fortheeing-unto) τοῦ (of-the-one) Ἀβραὰμ (of-an-Abraam) γένηται ( it-might-have-had-became ) ἐν (in) Ἰησοῦ (unto-an-Iesous) Χριστῷ, (unto-Anointed,"ἵνα (so) τὴν (to-the-one) ἐπαγγελίαν (to-a-messaging-upon-unto) τοῦ (of-the-one) πνεύματος (of-a-currenting-to) λάβωμεν (we-might-have-had-taken) διὰ (through) τῆς (of-the-one) πίστεως. (of-a-trust)
3:14. ut in gentibus benedictio Abrahae fieret in Christo Iesu ut pollicitationem Spiritus accipiamus per fidemThat the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.
14. that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
3:14. This was so that the blessing of Abraham might reach the Gentiles through Christ Jesus, in order that we might receive the promise of the Spirit through faith.
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith:

14: дабы благословение Авраамово через Христа Иисуса распространилось на язычников, чтобы нам получить обещанного Духа верою.
3:14  ἵνα εἰς τὰ ἔθνη ἡ εὐλογία τοῦ ἀβραὰμ γένηται ἐν χριστῶ ἰησοῦ, ἵνα τὴν ἐπαγγελίαν τοῦ πνεύματος λάβωμεν διὰ τῆς πίστεως.
3:14. ut in gentibus benedictio Abrahae fieret in Christo Iesu ut pollicitationem Spiritus accipiamus per fidem
That the blessing of Abraham might come on the Gentiles through Christ Jesus: that we may receive the promise of the Spirit by faith.
3:14. This was so that the blessing of Abraham might reach the Gentiles through Christ Jesus, in order that we might receive the promise of the Spirit through faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:14: That the blessing of Abraham - That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory.
Might come on the Gentiles through Jesus Christ - So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them.
The promise of the Spirit - The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.
Albert Barnes: Notes on the Bible - 1834
3:14: That the blessing of Abraham - The blessing which Abraham enjoyed, to wit, that of being justified by faith. "Might come on the Gentiles." As well as on the Jews. Abraham was blessed in this manner before he was circumcised Rom 4:11, and the same blessing might be imparted to others also who were not circumcised; see this argument illustrated in the notes at Rom 4:10-12.
Through Jesus Christ - Since he has been made a curse for all, and since he had no exclusive reference to the Jews or to any other class of people, all may come and partake alike of the benefits of his salvation.
That we might receive the promise of the Spirit - That all we who are Christian converts. The promise of the Spirit, or the promised Spirit, is here put for all the blessings connected with the Christian religion. It includes evidently the miraculous agency of the Holy Spirit; and all his influences in renewing the heart, in sanctifying the soul, and in comforting the people of God. These influences had been obtained in virtue of the sufferings and death of the Lord Jesus in the place of sinners, and these influences were the sum of all the blessings promised by the prophets.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: the blessing: Gal 3:6-9, Gal 3:29; Gen 12:2, Gen 12:3; Isa 41:8, Isa 51:2, Isa 51:3; Rom 4:3-17
through: Gal 3:16; Gen 22:18; Isa 49:6, Isa 52:10; Luk 2:10, Luk 2:11; Act 2:39, Act 3:25, Act 3:26, Act 4:12; Rom 10:9-15; Ti1 2:4-6
might: Gal 3:2, Gal 3:5, Gal 4:6; Isa 32:15, Isa 44:3, Isa 44:4, Isa 59:19-21; Jer 31:33, Jer 32:40; Eze 11:19; Eze 36:26, Eze 36:27, Eze 39:29; Joe 2:28, Joe 2:29; Zac 12:10; Luk 11:13, Luk 24:49; Joh 7:39; Act 1:4, Act 1:5, Act 2:33, Act 2:38, Act 5:32, Act 10:45-47, Act 11:15, Act 11:16; Rom 8:9-16, Rom 8:26; Rom 8:27; Co1 12:13; Co2 1:22; Eph 1:13, Eph 1:14, Eph 2:18, Eph 2:22, Eph 3:16, Eph 4:30; Pe1 1:22; Jde 1:19, Jde 1:20
Geneva 1599
3:14 (16) That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
(16) A conclusion of all that was said before in the handling of the fifth and sixth reasons, that is, that both the Gentiles are made partakers of the free blessing of Abraham in Christ, and also that the Jews themselves, of whose number the apostle counted himself to be, cannot obtain that promised grace of the Gospel, which he calls the Spirit, except by faith. And the apostle applies the conclusion in turn, both to the one and to the other, preparing himself a way to the next argument, by which he declares that the one and only seed of Abraham, which is made of all peoples, cannot be joined and grow up together in any other way but by faith in Christ.
John Gill
3:14 That the blessing of Abraham,.... The same blessing Abraham enjoyed, even justification by the righteousness of Christ; and what was promised to Abraham, that in him, his seed, that is Christ, the Gentiles should be blessed, or justified; for though this blessing may in general comprise every spiritual blessing, yet it chiefly regards that of justification; or a deliverance from the curse of the law, and which is the end of Christ's being made a curse, that this blessedness
might come on the Gentiles; the uncircumcision, as well as the circumcision; see Rom 4:9 that is, upon as many of them as were ordained unto eternal life, and in consequence of that believe in Christ; quite contrary to a Jewish notion, that
"no blessing dwells but upon an Israelite (a):''
now though this blessing, as all other spiritual ones, were laid up in the covenant of grace, put into the hands of Christ, and God's elect blessed therewith, as considered in him, yet the curse of the law for their transgressions stood in the way of their personal enjoyment of it, to their peace and comfort in their own souls; wherefore Christ is made a curse for them, to make way for the blessing to take place upon them; which is by an act of God's grace imputed to them, and is received by faith:
through Jesus Christ; or "in Jesus Christ", as the words may be read; meaning either, that this blessing comes upon the Gentiles that were in Christ, chosen in him, in union with him, and represented by him, both in the covenant and on the cross; or else that Christ is the Mediator, as from whom, so through whom, this, as every blessing of grace, comes to the children of God:
that we might receive the promise of the Spirit through faith; Beza puts the copulative and to this clause, reading it, "and that we", &c. as does the Ethiopic version; thereby more clearly pointing out this to be another end of Christ's being made a curse for us: by "the promise of the Spirit" may be meant, either by an "hypallage", the Spirit of promise, who opens and applies the promises; or the Spirit promised, not as a spirit of regeneration, conversion, and faith; for, as such, he cannot be received by faith; Since, antecedent to his being so, there can be no faith; but rather as a spirit of adoption, in respect to which he is said to be received, Rom 8:15 and this blessing of adoption, as in consequence of redemption from under the law, its curse and condemnation, Gal 4:4. Or else a spiritual promise, in distinction from the temporal promise of the land of Canaan, made to Abraham and his natural seed, and means the promise of eternal life and happiness in the world to come; which promise is now received by faith, and that in consequence of the sufferings and death of Christ the testator; see Heb 9:15.
(a) Zohar in Exod. fol. 51. 3.
John Wesley
3:14 That the blessing of Abraham - The blessing promised to him. Might come on the gentiles - Also. That we - Who believe, whether Jews or gentiles. Might receive the promise of the Spirit - Which includes all the other promises. Through faith - Not by works; for faith looks wholly to the promise.
Robert Jamieson, A. R. Fausset and David Brown
3:14 The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Gal 3:8).
that we might receive the promise of the Spirit--the promised Spirit (Joel 2:28-29; Lk 24:49). This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles), but "Christ hath redeemed us," &c.
through faith--not by works. Here he resumes the thought in Gal 3:2. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [FLACIUS].
3:153:15: Ըստ մարդկութեա՛ն ասեմ, եղբարք. Ապաքէն զմարդկան հաստատեա՛լ կտակ՝ ո՛չ ոք կարէ անարգել, եւ ո՛չ այլ հրաման ՚ի վերայ ա՛յնր տալ.
15 Եղբայրնե՛ր, մարդկայնօրէն եմ ասում. նոյնիսկ մարդկանց հաստատած կտակը ոչ ոք չի կարող խափանել եւ ոչ էլ նրա վրայ մի այլ բան աւելացնել:
15 Մարդու սովորութեան պէս կը խօսիմ, եղբա՛յրներ. իրաւ որ մարդու մը հաստատած կտակը մէ՛կը չի խափաներ, ո՛չ ալ անոր վրայ ուրիշ բան մը կ’աւելցնէ։
Ըստ մարդկութեան ասեմ, եղբարք. Ապաքէն զմարդկան հաստատեալ կտակ ոչ ոք կարէ անարգել, եւ ոչ այլ հրաման ի վերայ այնր տալ:

3:15: Ըստ մարդկութեա՛ն ասեմ, եղբարք. Ապաքէն զմարդկան հաստատեա՛լ կտակ՝ ո՛չ ոք կարէ անարգել, եւ ո՛չ այլ հրաման ՚ի վերայ ա՛յնր տալ.
15 Եղբայրնե՛ր, մարդկայնօրէն եմ ասում. նոյնիսկ մարդկանց հաստատած կտակը ոչ ոք չի կարող խափանել եւ ոչ էլ նրա վրայ մի այլ բան աւելացնել:
15 Մարդու սովորութեան պէս կը խօսիմ, եղբա՛յրներ. իրաւ որ մարդու մը հաստատած կտակը մէ՛կը չի խափաներ, ո՛չ ալ անոր վրայ ուրիշ բան մը կ’աւելցնէ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: Братия! говорю по [рассуждению] человеческому: даже человеком утвержденного завещания никто не отменяет и не прибавляет [к нему].
3:15  ἀδελφοί, κατὰ ἄνθρωπον λέγω· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται.
3:15. Ἀδελφοί , ( Brethrened ,"κατὰ (down) ἄνθρωπον (to-a-mankind) λέγω: (I-forth) ὅμως (unto-alonged) ἀνθρώπου (of-a-mankind) κεκυρωμένην (to-having-had-come-to-be-en-authoritied) διαθήκην (to-a-placement-through) οὐδεὶς (not-moreover-one) ἀθετεῖ (it-un-placeth-unto) ἢ (or) ἐπιδιατάσσεται . ( it-arrangeth-through-upon )
3:15. fratres secundum hominem dico tamen hominis confirmatum testamentum nemo spernit aut superordinatBrethren (I speak after the manner of man), yet a man's testament, if it be confirmed, no man despiseth nor addeth to it.
15. Brethren, I speak after the manner of men: Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.
3:15. Brothers (I speak according to man), if a man’s testament has been confirmed, no one would reject it or add to it.
Brethren, I speak after the manner of men; Though [it be] but a man' s covenant, yet [if it be] confirmed, no man disannulleth, or addeth thereto:

15: Братия! говорю по [рассуждению] человеческому: даже человеком утвержденного завещания никто не отменяет и не прибавляет [к нему].
3:15  ἀδελφοί, κατὰ ἄνθρωπον λέγω· ὅμως ἀνθρώπου κεκυρωμένην διαθήκην οὐδεὶς ἀθετεῖ ἢ ἐπιδιατάσσεται.
3:15. fratres secundum hominem dico tamen hominis confirmatum testamentum nemo spernit aut superordinat
Brethren (I speak after the manner of man), yet a man's testament, if it be confirmed, no man despiseth nor addeth to it.
3:15. Brothers (I speak according to man), if a man’s testament has been confirmed, no one would reject it or add to it.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15-29. Утвердивши таким образом в сознании Галатов ту мысль, что они именно через веру, а не через закон стали чадами Авраама и достигли обладания Авраамовыми благословениями, Ап. теперь находит нужным показать, что условие, при каком Бог обещал Аврааму благословить все его потомство, т. е. вера, не отменено было с заключением завета при Моисее (Апостолу, в самом деле, нужно было разъяснить это, потому что иудействующие могли сказать, что с появлением закона Моисеева условия получения благословений Божиих изменились). Закон, пришедший много лет спустя после обетования, не мог изменить его. Но в таком случае зачем же он был дан? Он имел значение временное, как воспитатель народа еврейского, приготовлявший этот народ к принятию Христа. В настоящее время, когда закон уже исполнил свое дело, он должен оставить своего воспитанника. Теперь, во Христе, мы вышли из положения воспитываемых и стали сынами Божиими, которые в таком воспитателе, как закон Моисеев, более уже не нуждаются.

15. Братия. Гнев Апостола уже утих, и он снова обращается к читателям с ласковым словом: "братия". - По рассуждению человеческому, т. е. так, как свойственно рассуждать обыкновенному человеку, не стоящему на точке зрения Св. Писания. - Завещания - diaqhkh. Ап. имеет в виду не завет Бога с Авраамом, а обыкновенное завещание умирающего отца семейства. Такого завещания, раз оно правильно было составлено, никто другой, кроме самого завещателя, не имел права отменить или в чем либо изменить через какие-нибудь прибавления.
Adam Clarke: Commentary on the Bible - 1831
3:15: I speak after the manner of men - I am about to produce an example taken from civil transactions. If it be confirmed - If an agreement or bond be signed, sealed, and witnessed, and, in this country, being first duly stamped;
No man disannulleth - It stands under the protection of the civil law, and nothing can be legally erased or added.
Albert Barnes: Notes on the Bible - 1834
3:15: Brethren, I speak after the manner of men - I draw an illustration from what actually occurs among people. The illustration is, that when a contract or agreement is made by people involving obligations and promises, no one can add to it or take from it. It will remain as it was originally made. So with God. He made a solemn promise to Abraham. That promise pertained to his posterity. The blessing was connected with that promise, and it was of the nature of a compact with Abraham. But if so, then this could not be effected by the Law which was four hundred years after, and the Law must have been given to secure some different object from that designed by the promise made to Abraham, Gal 3:19. But the promise made to Abraham was designed to secure the "inheritance," or the favor of God; and if so, then the same thing could not be secured by the observance of the Law, since there could not be two ways so unlike each other of obtaining the same thing.
God cannot have two ways of justifying and saving people; and if he Rev_ealed a mode to Abraham, and that mode was by faith, then it could not be by the observance of the Law which was given so long after. The main design of the argument and the illustration here (Gal 3:15 ff) is to show that the promise made to Abraham was by no means made void by the giving of the Law. The Law had another design, which did not interfere with the promise made to Abraham. That stood on its own merits, irrespective of the demands and the design of the Law. It is possible, as Rosenmuller suggests, that Paul may have had his eye on an objection to his view. The objection may have been that there were important acts of legislation which succeeded the promise made to Abraham, and that that promise must have been superseded by the giving of the Law. To this he replies that the Mosaic law given at a late period could not take away or nullify a solemn promise made to Abraham, but that it was intended for a different purpose.
Though it be but a man's covenant - A compact or agreement between man and man. Even in such a case no one can add to it or take from it. The argument here is, that such a covenant or agreement must be much less important than a promise made by God. But even that could not be annulled. How much less, therefore, could a covenant made by God be treated as if it were vain. The word "covenant" here (διαθήκη diathē kē) is in the margin rendered "Testament;" that is, will. So Tyndale renders it. Its proper Classical signification is will or testament, though in the Septuagint and in the New Testament it is the word which is used to denote a covenant or compact; see the note at Act 3:25. Here it is used in the proper sense of the word covenant, or compact; a mutual agreement between man and man. The idea is, that where such a covenant exists; where the faith of a man is solemnly pledged in this manner, no change can be made in the agreement. It is ratified, and firm, and final. "If it be confirmed." By a seal or otherwise.
No man disannulleth ... - It must stand. No one can change it. No new conditions can be annexed; nor can there be any drawing back from its terms. It binds the parties to a faithful fulfillment of all the conditions. This is well understood among people; and the apostle says that the same thing must take place in regard to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: I speak: Rom 6:19; Co1 15:32
it be: Heb 9:17
covenant: or, testament
Geneva 1599
3:15 (17) Brethren, I speak (i) after the manner of men; Though [it be] but a man's covenant, yet [if it be] (k) confirmed, no man disannulleth, or addeth thereto.
(17) He puts forth two general rules before the next argument, which is the seventh in order. The first is, that it is not lawful to break covenants and contracts which are justly made, and are according to law among men, neither may anything be added to them. The other is, that God did so make a covenant with Abraham, that he would gather together his children who consist both of Jews and Gentiles into one body (as appears by that which has been said before). For he did not say, that he would be the God of Abraham and of his "seeds" (which thing nonetheless should have been said, if he had many and various seeds, such as the Gentiles on the one hand, and the Jews on the other) but that he would be the God of Abraham, and of his "seed", as of one.
(i) I will use an example which is common among you, that you may be ashamed that you do not give as much to God's covenant as you do to man's.
(k) Authenticated, as we say.
John Gill
3:15 Brethren,.... Whereas in Gal 3:1, he calls them "foolish Galatians", which might seem too harsh and severe, therefore, to mitigate and soften their resentments, he styles them brethren; hoping still well of them, and that they were not so far gone, but that they might be recovered; and imputing the blame and fault rather to their leaders and teachers, than to them:
I speak after the manner of men; agreeably to a Talmudic form of speech in use among the Jews, , "the law speaks according to the language of the children of men", or "after the manner of men" (b), when they argue from any Scripture, in which a word is repeated, and the latter word seems to point out something peculiar: but the apostle's meaning is, that the thing he was about to speak of was taken from among men, in common use with them, and what was obvious to the common sense and understanding of men, and might easily be applied and argued from, as it is by him:
though it be but a man's covenant, or testament, yet if it be confirmed, no man disannulleth or addeth thereto; if a covenant made between men, or a man's will and testament, be confirmed, signed, sealed, and witnessed, in a proper manner, no other man can make them void, or take anything from them, or add anything to them, only the parties concerned by their own will and consent; and if this be the case among men, much less can the covenant of God, confirmed by two immutable things, his word and oath, or his will and testament, or any branch of it, be ever disannulled, or be capable of receiving any addition thereunto. The apostle seems to have a particular respect to that branch of the covenant and will of God, which regards the justification of men in his sight by the righteousness of Christ, to which the false teachers were for adding the works of the law.
(b) T. Bab Ceritot, fol. 11. 1. Bava Metzia, fol. 94. 2. Sanhedrin, fol. 90. 2. Maccot, fol. 12. 1. Vid Halicot Olam, tract 4. c. 3. p. 199.
John Wesley
3:15 I speak after the manner of men - I illustrate this by a familiar instance, taken from the practice of men. Though it be but a man's covenant, yet, if it be once legally confirmed, none - No, not the covenanter himself, unless something unforeseen occur, which cannot be the case with God. Disannulleth, or addeth thereto - Any new conditions.
Robert Jamieson, A. R. Fausset and David Brown
3:15 I speak after the manner of men--I take an illustration from a merely human transaction of everyday occurrence.
but a man's covenant--whose purpose it is far less important to maintain.
if it be confirmed--when once it hath been ratified.
no man disannulleth--"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Gal 3:17-19, Gal 3:21-24).
addeth--None addeth new conditions "making" the covenant "of none effect" (Gal 3:17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel.
3:163:16: իսկ Աբրահամու խոստացան աւետիքն, եւ զաւակի՛ նորա. եւ ո՛չ ասէ զաւակաց՝ իբրեւ բազմաց, այլ իբրեւ զմիոյ, թէ՝ եւ զաւակի՛ քում, որ է Քրիստոս[4224]։ [4224] Ոմանք. Իբրեւ զբազմաց... թէ ՚ի զաւակի քում օրհ՛՛։
16 Արդ, խոստումը Աբրահամի՛ն արուեց եւ նրա շառաւիղին. չի ասում՝ շառաւիղներին, չակնարկելու համար շատերին, այլ ակնարկում է մէկին՝ «Եւ քո զաւակին», որ Քրիստոսն է:
16 Արդ՝ խոստումները Աբրահամին ու անոր սերունդին եղան. քանզի չըսեր. «Եւ քու սերունդներուդ», որպէս թէ շատերու համար, հապա որպէս թէ մէկի համար «Եւ քու սերունդիդ», որ Քրիստոս է։
իսկ Աբրահամու խոստացան աւետիքն եւ զաւակի նորա. եւ ոչ ասէ. Զաւակաց` իբրեւ բազմաց, այլ իբրեւ զմիոյ, թէ` Եւ զաւակի քում, որ է Քրիստոս:

3:16: իսկ Աբրահամու խոստացան աւետիքն, եւ զաւակի՛ նորա. եւ ո՛չ ասէ զաւակաց՝ իբրեւ բազմաց, այլ իբրեւ զմիոյ, թէ՝ եւ զաւակի՛ քում, որ է Քրիստոս[4224]։
[4224] Ոմանք. Իբրեւ զբազմաց... թէ ՚ի զաւակի քում օրհ՛՛։
16 Արդ, խոստումը Աբրահամի՛ն արուեց եւ նրա շառաւիղին. չի ասում՝ շառաւիղներին, չակնարկելու համար շատերին, այլ ակնարկում է մէկին՝ «Եւ քո զաւակին», որ Քրիստոսն է:
16 Արդ՝ խոստումները Աբրահամին ու անոր սերունդին եղան. քանզի չըսեր. «Եւ քու սերունդներուդ», որպէս թէ շատերու համար, հապա որպէս թէ մէկի համար «Եւ քու սերունդիդ», որ Քրիստոս է։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: Но Аврааму даны были обетования и семени его. Не сказано: и потомкам, как бы о многих, но как об одном: и семени твоему, которое есть Христос.
3:16  τῶ δὲ ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαι καὶ τῶ σπέρματι αὐτοῦ. οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός, καὶ τῶ σπέρματί σου, ὅς ἐστιν χριστός.
3:16. τῷ (Unto-the-one) δὲ (moreover) Ἀβραὰμ (unto-an-Abraam) ἐρρέθησαν (they-were-uttered-unto) αἱ (the-ones) ἐπαγγελίαι (messagings-upon-unto) καὶ (and) τῷ ( unto-the-one ) σπέρματι ( unto-a-whorling-to ) αὐτοῦ: (of-it) οὐ (not) λέγει (it-fortheth,"Καὶ (And) τοῖς (unto-the-ones) σπέρμασιν, (unto-whorlings-to,"ὡς (as) ἐπὶ (upon) πολλῶν , ( of-much ,"ἀλλ' (other) ὡς (as) ἐφ' (upon) ἑνός (of-one," Καὶ ( And ) τῷ ( unto-the-one ) σπέρματί ( unto-a-whorling-to ) σου , ( of-thee ,"ὅς (which) ἐστιν (it-be) Χριστός. (Anointed)
3:16. Abrahae dictae sunt promissiones et semini eius non dicit et seminibus quasi in multis sed quasi in uno et semini tuo qui est ChristusTo Abraham were the promises made and to his seed. He saith not: And to his seeds as of many. But as of one: And to thy seed, which is Christ.
16. Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
3:16. The promises were made to Abraham and to his offspring. He did not say, “and to descendents,” as if to many, but instead, as if to one, he said, “and to your offspring,” who is Christ.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ:

16: Но Аврааму даны были обетования и семени его. Не сказано: и потомкам, как бы о многих, но как об одном: и семени твоему, которое есть Христос.
3:16  τῶ δὲ ἀβραὰμ ἐρρέθησαν αἱ ἐπαγγελίαι καὶ τῶ σπέρματι αὐτοῦ. οὐ λέγει, καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνός, καὶ τῶ σπέρματί σου, ὅς ἐστιν χριστός.
3:16. Abrahae dictae sunt promissiones et semini eius non dicit et seminibus quasi in multis sed quasi in uno et semini tuo qui est Christus
To Abraham were the promises made and to his seed. He saith not: And to his seeds as of many. But as of one: And to thy seed, which is Christ.
3:16. The promises were made to Abraham and to his offspring. He did not say, “and to descendents,” as if to many, but instead, as if to one, he said, “and to your offspring,” who is Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16. Теперь Апостолу предносится мысль, что обетование, данное Богом Аврааму, можно сравнить с обыкновенным человеческим завещанием (раз он сказал, что говорит "по человеческому рассуждению", то он уже не стесняется этим сравнением завещателей, из которых один - умирающий человек, а другой - вечный Бог...). Но он не развивает эту мысль, потому что ему хочется выяснить скорее, кому именно были завещаны блага, о каких Бог говорил Аврааму. Блага эти были обещаны Аврааму и его потомству (kai ty spermati sou). Но Апостол тотчас во избежание всяких недоумений утверждает, что из разных потомств Авраама - от Агари, от Сарры, от Хеттуры - было выбрано в качестве наследника обетований одно потомство - то, которое произошло от Сарры, именно Исааково, тогда как другие потомства не удостоились получения этих обетований. Об этом с ясностью говорит и книга Бытия (XVII:18-21; ср. XXI:9-13), и сам Ап. Павел в посл. к Римлянам (IX:7). К такому утверждению Апостол здесь теперь присоединяет новое: "таким наследником является Христос". Это утверждение не стоит в непосредственной связи с предыдущим, как его заключение, а занимает совершенно самостоятельное положение; его лучше передать так: "и оно (это семя, на имя которого совершено было божественное завещание) есть Христос". - Спрашивается: имел ли основание Апостол понимать еврейское слово zera (sperma = семя) в значении "отдельный потомок, отдельное лицо"? Да, ответим мы, он имел такое основание, во-первых, в примере ветхозаветных писателей, которые иногда употребляют слово zera в таком именно значении (IV:25; XXI:13; 1Цар. I:11; ср. 2Цар. VII:12-15), а во-вторых, и это главное, он имел такое основание в самом существе дела, о котором говорит. В самом деле, о содержании божественного завещания доселе было сказано только, что "в Аврааме должны благословиться все народы" (III:8). Если бы кто спросил о том, каким же способом это завещание должно было придти в исполнение, то, конечно, тут нельзя бы сказать в ответ: "происшедший от Авраама через Исаака еврейский народ в своей целостности и множественности унаследовал это обетование или благословение и передал его другим народам". Этого на самом деле не было. Можно бы отвечать на поставленный выше вопрос только так: "Христос, сын Авраама, Исаака и Иакова (Мф I:1: и сл.), есть Единый наследник, который делает своими сонаследниками и всех других, которые должны были получить участие в обещанных Аврааму благах. Они все делаются наследниками во Христе (ст. 14)". Христа таким образом Бог в своем завещании сделал наследником. И эта мысль неоднократно высказывалась еще в Ветхом Завете. Напр. у пр. Исаии Палестина называется не еврейскою страною, а страною Эммануила (Ис VIII:8). Значить, по представлению пророка, Эммануил или Мессия был всеми признаваем тем семенем Авраама, которое должно было получить в свое владение эту землю. И у самого Ап. Павла в послании к Евреям Мессия называется наследником всего (Евр I:2), так что, по его учению, мы не иначе можем стать наследниками Божиими, как только через Мессию, Который делает нас сопричастниками в дарованном Ему от Бога наследии.
Adam Clarke: Commentary on the Bible - 1831
3:16: Now to Abraham and his seed - The promise of salvation by faith was made to Abraham and his posterity.
He saith not, And to seeds - It was one particular kind of posterity which was intended: but as of one - which is Christ; i.e. to the spiritual head, and all believers in him, who are children of Abraham, because they are believers, Gal 3:7. But why does the apostle say, not of seeds, as of many? To this it is answered, that Abraham possessed in his family two seeds, one natural, viz. the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so, they would have belonged to his natural seed; but they did not, therefore they must have belonged to the spiritual posterity. And as we know that promises of justification, etc., could not properly be made to Christ in himself, hence we must conclude his members to be here intended, and the word Christ is put here for Christians. It is from Christ that the grace flows which constitutes Christians. Christians are those who believe after the example of Abraham; they therefore are the spiritual seed. Christ, working in and by these, makes them the light and salt of the world; and through them, under and by Christ, are all the nations of the earth blessed. This appears to be the most consistent interpretation, though every thing must be understood of Christ in the first instance, and then of Christians only through him.
Albert Barnes: Notes on the Bible - 1834
3:16: Now to Abraham and his seed - To him and his posterity.
Were the promises made - The promise here referred to was that which is recorded in Gen 22:17-18. "In blessing I will bless thee, and in multiplying I will multiply thy seed as the stars of heaven, and as the sand which is upon the sea-shore; and in thy seed shall all the nations of the earth be blessed."
He saith not, And to seeds, as of many, but as of one ... - He does not use the plural term, as if the promise extended to many persons, but he speaks in the singular number, as if only one was intended; and that one must be the Messiah. Such is Paul's interpretation; such is evidently the sentiment which he intends to convey, and the argument which he intends to urge. He designs evidently to be understood as affirming that in the use of the singular number σπέρμα sperma (seed), instead of the plural σπέρματα spermata (seeds), there is a fair ground of argument to demonstrate that the promise related to Christ or the Messiah, and to him primarily if not exclusively. Now no one probably ever read this passage without feeling a difficulty, and without asking himself whether this argument is sound, and is worthy a man of candor, and especially of an inspired man. Some of the difficulties in the passage are these:
(1) The promise referred to in Genesis seems to have related to the posterity of Abraham at large, without any particular reference to an individual. It is to his seed; his descendants; to all his seed or posterity. Such would be the fair and natural interpretation should it be read by hundreds or thousands of persons who had never heard of the interpretation here put upon it by Paul.
(2) the argument of the apostle seems to proceed on the supposition that the word "seed" σπέρμα sperma, that is, posterity, here cannot refer to more than one person. If it had, says he, it would be in the plural number. But the fact is, that the word is often used to denote posterity at large; to refer to descendants without limitation, just as the word posterity is with us; and it is a fact, moreover, that the word is not used in the plural at all to denote a posterity, the singular form being constantly employed for that purpose.
Anyone who will open Tromm's Concordance to the Septuagint, or Schmids' Concordance on the New Testament will see the most ample confirmation of this remark. Indeed the plural form of the word is never used except in this place in Galatians. The difficulty, therefore, is, that the remark here of Paul appears to be a trick of argument, or a quibble more worthy of a trifling Jewish Rabbi, than of a serious reasoner or an inspired man. I have stated this difficulty freely, just as I suppose it has struck hundreds of minds, because I do not wish to shrink from any real difficulty in examining the Bible, but to see whether it can be fairly met. In meeting it, expositors have resorted to various explanations, most of them, as it seems to me, unsatisfactory, and it is not necessary to detail them. Dr. Burner, Doddridge, and some others suppose that the apostle means to say that the promises made to Abraham were not only appropriated to one class of his descendants, that is, to those by Isaac, but that they centered in one illustrious person, through whom all the rest are made partakers of the blessings of the Abrahamic covenant.
This Doddridge admits the apostle says in "bad Greek," but still he supposes that this is the true exposition. Noessett and Rosenmuller suppose that by the word σπέρμα sperma (seed) here is not meant the Messiah, but Christians in general; the body of believers. But this is evidently in contradiction of the apostle, who expressly affirms that Christ was intended. It is also liable to another objection that is fatal to the opinion. The very point of the argument of the apostle is, that the singular and not the plural form of the word is used, and that therefore an individual, and not a collective body or a number of individuals, is intended. But according to this interpretation the reference is, in fact, to a numerous body of individuals, to the whole body of Christians. Jerome affirms that the apostle made use of a false argument, which, although it might appear well enough to the stupid Galatians, would not be approved by wise or learned men - Chandler. Borger endeavors to show that this was in accordance with the mode of speaking and writing among the Hebrews, and especially that the Jewish Rabbis were accustomed to draw an argument like this from "the singular number," and that the Hebrew word זרע zera‛ "seed" is often used by them in this manner; see his remarks as quoted by Bloomfield in loc.
But the objection to this is, that though this might be common, yet it is not the less a quibble on the word, for certainly the very puerile reasoning of the Jewish Rabbis is no good authority on which to vindicate the authority of an apostle. Locke and Clarke suppose that this refers to Christ as the spiritual head of the mystical body, and to all believers in him. LeClerc supposes that it is an allegorical kind of argument, that was suited to convince the Jews only, who were accustomed to this kind of reasoning. I do not know but this solution may be satisfactory to many minds, and that it is capable of vindication, since it is not easy to say how far it is proper to make use of methods of argument used by an adversary in order to convince them. The argumentum a. d. hominem is certainly allowable to a certain extent, when designed to show the legitimate tendency of the principles advanced by an opponent.
But here there is no evidence that Paul was reasoning with an adversary. He was showing the Galatians, not the Jews, what was the truth, and justice to the character of the apostle requires us to suppose that he would make use of only such arguments as are in accordance with the eternal principles of truth, and such as may be seen to he true in all countries and at all times. The question then is, whether the argument of the apostle here drawn from the use of the singular word σπέρματα spermata (seed), is one that can be seen to be sound? or is it a mere quibble, as Jerome and LeClerc suppose? or is it to be left to be presumed to have had a force which we cannot now trace? for this is possible. Socrates and Plato may have used arguments of a subtile nature, based on some nice distinctions of words which were perfectly sound, but which we, from our necessary ignorance of the delicate shades of meaning in the language, cannot now understand. Perhaps the following remarks may show that there is real force and propriety in the position which the apostle takes here. If not, then I confess my inability to explain the passage.
(1) there can be no reasonable objection to the opinion that the promise originally made to Abraham included the Messiah; and the promised blessings were to descend through him. This is so often affirmed in the New Testament, that to deny it would be to deny the repeated declarations of the sacred writers, and to make war on the whole structure of the Bible; see particularly Rom. 4; compare Joh 8:56. If this general principle be admitted, it will remove much perplexity from the controversy.
(2) the promise made to Abraham Gen 22:18, "and in thy seed זרץ zera‛, Septuagint ἐν τῷ σπέρματί σου en tō spermati sou), where the words both in Hebrew and in Greek are in the singular number) shall all the nations of the earth be blessed," cannot refer to all the seed or the posterity of Abraham taken collectively. He had two sons, Isaac by Rebecca, and Ishmael by Hagar, besides numerous descendants by Keturah; Gen 25:1 ff. Through a large part of these no particular blessings descended on the human family, and there is no sense in which all the families of the earth are particularly blessed in them. On any supposition, therefore, there must have been some limitation of the promise; or the word "seed" was intended to include only some portion of his descendants, whether a particular branch or an individual, does not yet appear. It must have referred to a part only of the posterity of Abraham, but to what part is to be learned only by subsequent Revelations.
(3) it was the intention of God to confine the blessing to one branch of the family, to Isaac and his descendants. The special promised blessing was to be through him, and not through the family of Ishmael. This intention is often expressed, Gen 17:19-21; Gen 21:12; Gen 25:11; compare Rom 9:7; Heb 11:18. Thus, the original promise of a blessing through the posterity of Abraham became somewhat narrowed down, so as to show that there was to be a limitation of the promise to a particular portion of his posterity.
(4) if the promise had referred to the two branches of the family; if it had been intended to include Ishmael as well as Isaac, then some term would have been used that would have expressed this. So unlike were Isaac and Ishmael; so different in the circumstances of their birth and their future life; so dissimilar were the prophecies respecting them, that it might be said that their descendants were two races of people; and in Scripture the race of Ishmael ceased to be spoken of as the descendants or the posterity of Abraham. There was a sense in which the posterity of Isaac was regarded as the seed or posterity of Abraham in which the descendants of Ishmael were not; and the term σπέρμα sperma or "seed" therefore properly designated the posterity of Isaac. It might be said, then, that the promise "to thy seed" did not refer to the two races, as if he had said σπέρματα spermata, "seeds," but to one σπέρμα sperma, "the seed" of Abraham, by way of eminence.
(5) this promise was subsequently narrowed down still more, so as to include only one portion of the descendants of Isaac. Thus it was limited to the posterity of Jacob, Esau being excluded; subsequently the special blessing was promised to the family of Judah, one of the twelve sons of Jacob Gen 49:10; in subsequent times it was still further narrowed down or limited to the family of Jesse; then to that of David; then to that of Solomon, until it terminated in the Messiah. The original intention of the promise was that there should be a limitation, and that limitation was made from age to age, until it terminated in the Messiah, the Lord Jesus Christ. By being thus narrowed down from age to age, and limited by successive Revelations, it was shown that the Messiah was eminently intended, which is what Paul says here. The promise was indeed at first general, and the term used was of the most general nature; but it was shown from time to time that God intended that it should be applied only to one branch or portion of the family of Abraham; and that limitation was finally so made as to terminate in the Messiah. This I take to be the meaning of this very difficult passage of scripture; and though it may not be thought that all the perplexities are removed by these remarks, yet I trust they will be seen to be so far removed as that it will appear that there is real force in the argument of the apostle, and that it is not a mere trick of argument, or a quibble unworthy of him as an apostle and a man.
(Whatever may be thought of this solution of thee difficulty, the author has certainly given more than due prominence to the objections that are supposed to lie against the apostle's argument. Whatever license a writer in the American Biblical Repository, or such like work, might take, it certainly is not wise in a commentary intended for Sunday Schools to affirm, that the great difficulty of the passage is "that the remark here of Paul appears to be a trick of argument, or a quibble more worthy of a trifling Jewish Rabbi than of a serious reasoner and an inspired man," and then to exhibit such a formidable array of objection, and behind it a defense comparatively feeble, accompanied with the acknowledgment that if that be not sufficient the author can do no more! These objections, moreover, are not only stated "fairly" but strongly, and something more than strongly; so that while in the end the authority of the apostle is apparently vindicated, the effect is such, that the reader, unaccustomed to such treatment of inspired men, is tempted to exclaim, "non tali auxillo, nec defensoribus istis, tempus eget" Indeed we are surprised that, with Bloomfield and Burger before him, the author should ever have made some of the assertions which are set down under this text.
As to objection first, it does not matter what interpretation hundreds and thousands of persons would naturally put on the passage in Genesis, since the authority of an inspired apostle must be allowed to settle its meaning against them all. The second objection affirms, that "the word σπέρμα sperma is not used in the plural at all to denote a posterity," on which Bloomfield thus remarks, "it has been denied that the word זרץ zera‛ is ever used in the plural, except to denote the seeds of vegetables. And the same assertion has been made respecting σπέρμα sperma. But the former position merely extends to the Old Testament, which only contains a fragment and small part of the Hebrew language. So that it cannot be proved that זרץ zera‛ was never used in the plural to denote sons, races. As to the latter assertion it is unfounded; for though σπέρμα sperma is used in the singular as a noun of multitude, to denote several children, yet it is sometimes used in the plural to signify several sons of the same family; as in Soph. OEd. Col. 599, γῆς εμῆς ἀπηλάθην Προς τῶν ἐμαυτοῦ σπερμάτων gē s emē s apē lathē n Pros emautou spermatō n."
The elaborate Latin Note of Borger, part of which is quoted in Bloomfield, will give complete satisfaction to the student who may wish thoroughly to examine this place. He maintains:
1. That though the argument of the apostle may not be founded exactly on the use of the singular number, yet the absurdity at his application of the passage in Genesis to the Messiah, would have been obvious if, instead of the singular the plural had been used, "si non σπέρματος spermatos sed σπέρματων spermatō n mentio fuisset facta;" from which he justly concludes, that at all events "numerum cum hac explicatione non pugnare."
2. The word זרץ zera‛ is in certain places understood of one man only (de uno homine) and therefore may be so here.
3. The apostle, arguing with Jews, employs an argument to which they were accustomed to attach importance; for they laid great stress on the respective use of the singular and plural number; which argument. indeed, would be liable to the objections stated against it by Mr. Barnes, if the thing to be proven rested entirely on this ground, and had not, besides, its foundation in the actual truth of the case. If the singular number in this place really had that force attached to it which the apostle declares, and if the Jews were influenced in other matters by arguments of this kind, it was certainly both lawful and wise to reason with them after their own fashion.
4. What is still more to the point, the Jewish writers themselves frequently use the word זרץ zera‛, not only of one man, but especially of the Messiah, "non tantum de uno homine, sed imprimis etiam de Messia exponere solent."
On the whole, the objections against the reasoning on this passage are raised in defiance of apostolical interpretation. But, as has been well observed, "the apostle, to say nothing of his inspiration, might be supposed to be better qualified to decide on a point of this kind, than any modern philologist" - Bloomfield in loco.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: to: Gal 3:8; Gen 12:3, Gen 12:7, Gen 13:15, Gen 13:16, Gen 15:5, Gen 17:7, Gen 17:8, Gen 21:12, Gen 22:17, Gen 22:18, Gen 26:3, Gen 26:4, Gen 28:13; Gen 28:14, Gen 49:10
which: Gal 3:27-29; Rom 12:5; Co1 12:12, Co1 12:27; Eph 4:15, Eph 4:16, Eph 5:29, Eph 5:30, Eph 5:32; Col 2:19; Col 3:11
Geneva 1599
3:16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, (18) which is (l) Christ.
(18) He puts forth the sum of the seventh argument, that is, that both the Jews and the Gentiles grow together in one body of the seed of Abraham, in Christ alone, so that all are one in Christ, as it is afterward declared in (Gal 3:28).
(l) Paul does not speak of Christ's person, but of two peoples, who grew together in one, in Christ.
John Gill
3:16 Now to Abraham and his seed were the promises made,.... The promises design the promises of the covenant of grace mentioned in the next verse, which are exceeding great and precious, better than those of any other covenant; and which are all yea and amen in Christ, and are chiefly of a spiritual nature; though all the temporal blessings of God's people come to them in a covenant way, and by virtue of the promise; for godliness has the promise of this life, that God will verily feed them, withhold no good thing from them proper for them, sanctify all their afflictions, support under them, and never leave nor forsake them: but the promises here intended principally are such as these, that God will be their God, and they shall be his people, the promise of Christ as a Saviour and Redeemer of them; of the Spirit as their sanctifier, and the applier of all grace unto them; of justification by Christ's righteousness, and pardon by his blood; of adoption through free rich grace; of perseverance in grace, and of the eternal inheritance: now these promises were made, "were said unto", or spoken of, to Abraham and his seed; that is, they were discovered, made manifest, and applied to Abraham, the father of many nations; and were declared to belong to him and his spiritual seed, even all that believe, whether Jews or Gentiles; for the apostle is not speaking of the original make and constitution of the covenant of grace and its promises, which were made from all eternity; the grand promise of life was made before the world began, and Christ was set up as Mediator from everlasting, before ever the earth was, which suppose a covenant in which this promise was granted, and of which Christ was the Mediator as early; it was made long before Abraham, or any of his spiritual seed, were in being; nor was it made with any single person, any mere creature, Abraham, or any other, but with Christ, as the head and representative of the whole election of grace: but what is here treated of is, the declaration and manifestation of the covenant, and its promises to Abraham; which was frequently done, as upon the call of him out of the land of Chaldea, upon his parting with Lot, when he was grown old, and when Eliezer his servant was like to be his heir, and just before the giving of him the covenant of circumcision, and again upon the offering up of his son Isaac:
he saith not unto seeds, as of many; in the plural number, as if Jews and Gentiles were in a different manner his spiritual seed:
but as of one; using the singular number:
and to thy seed, which is Christ; meaning not Christ personal, though he was of the seed of Abraham, a son of his, as was promised; but the covenant and the promises were not now made with, and to Christ, as personally considered, this was done in eternity; but Christ mystical, the church, which is the body of Christ, of which he is the head, and is called by his name, 1Cor 12:12 and designs all Abraham's spiritual seed, both Jews and Gentiles; who are all one in Christ, and so Abraham's seed, and heirs according to the promise; hence there is no room for the objection of the Jew to the apostle's application of this passage to Christ (c), that the Scripture speaks not of any particular person, but of seed in a general and collective sense, of a large and numerous offspring; since the apostle designs such a seed by Christ, as numerous as the stars of the sky, and the sand on the sea shore, even all believers in all nations, Abraham is the father of; though did the apostle mean Christ particularly, and personally considered, there are instances to be given, where the word "seed" is used, not in a collective sense, but of a single person, as in Gen 4:25. Nor has the Jew (d) any reason to charge him with a mistake, in observing that the word is not in the plural, but in the singular number, when it is the manner of the Hebrew language to speak of seed only in the singular number; but this is false, the word is used in the plural number, and so might have been here, had it been necessary, as in 1Kings 8:15 concerning seed sown in the earth, from whence the metaphor is here taken. The first tract in the Jews' Misna, or oral law, is called, "seeds"; and the word, even as spoken of the posterity of men, is used in the plural number in their Talmud (e); where they say,
"pecuniary judgments are not as capital ones; in pecuniary judgments, a man gives his money, and it atones for him; in capital judgments, his blood, and the blood "of his seeds", or posterity, hang on him to the end of the world; for we so find in Cain, who slew his brother; as it is said, "the bloods of thy brother crieth"; it is not said, the blood of thy brother, but the bloods of thy brother, his blood, and the blood "of his seeds".''
(c) Chizzuk Emuna, par. 1. c. 13. p. 134. (d) Ib. par. 2. c. 90. p. 468. (e) T. Bab. Sanhedrin, fol. 37. 1.
John Wesley
3:16 Now the promises were made to Abraham and his seed - Several promises were made to Abraham; but the chief of all, and which was several times repeated, was that of the blessing through Christ. He - That is, God. Saith not, And to seeds, as of many - As if the promise were made to several kinds of seed. But as of one - That is, one kind of seed, one posterity, one kind of sons. And to all these the blessing belonged by promise. Which is Christ - including all that believe in him. Gen 22:18.
Robert Jamieson, A. R. Fausset and David Brown
3:16 This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken.
promises--plural, because the same promise was often repeated (Gen 12:3, Gen 12:7; Gen 15:5, Gen 15:18; Gen 17:7; Gen 22:18), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled (Rom 11:26). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Gen 12:3), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (Rom 4:13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (Rom 4:16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party (Gal 3:19-20), God makes His covenant of promise with the one seed, Christ (Gen 17:7), and embraces others only as they are identified with, and represented by, Christ.
one . . . Christ--not in the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), including His people who are part of Himself, the Second Adam, and Head of redeemed humanity. Gal 3:28-29 prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise."
3:173:17: Բայց զայս ասեմ. Զկտակն յառաջագո՛յն հաստատեալ յԱստուծոյ ՚ի Քրիստոս. օրէնքն որ յետ չորեքարեւր եւ երեսո՛ւն ամի եդան, ո՛չ կարեն խախտել առ ՚ի խափանելո՛յ զաւետիսն[4225]։ [4225] Ոմանք. Հաստատեալ յԱստուծոյ ՚ի Քրիստոս Յիսուս։ ՚Ի լուս՛՛. այսր համարոյ գրեթէ ամենայն գրչագիրք համաձայն մերումս նշանակեն զայս. Աբրահամ ՀԵ մինչեւ ՚ի Ճ ամ. եւ Իսահակ Կ. Յակոբ ՂԳ. Յովսէփ ՃԺ. յԵգիպտոս ՃԽԴ. միանգամայն ՆԼ։
17 Ահա՛ թէ ինչ եմ ասում. այն կտակը, որ նախապէս հաստատուել էր Աստծու կողմից Քրիստոսով[74], դրանից չորս հարիւր երեսուն տարի յետոյ դրուած օրէնքը չի կարող խախտել, որպէսզի չխափանուի խոստումը:[74] Լաւագոյն յուն. բն. չունեն Քրիստոսով բառը:
17 Բայց այս կ’ըսեմ. այն կտակը որ նախապէս Աստուծմէ հաստատուեցաւ Քրիստոսով, որով Օրէնքը որ չորս հարիւր երեսուն տարի յետոյ դրուեցաւ, չի կրնար անվաւեր դարձնել խոստումները եւ խափանել։
Բայց զայս ասեմ. Զկտակն յառաջագոյն հաստատեալ յԱստուծոյ ի Քրիստոս, օրէնքն որ յետ չորեքարեւր եւ երեսուն ամի եդան, ոչ կարեն խախտել առ ի խափանելոյ զաւետիսն:

3:17: Բայց զայս ասեմ. Զկտակն յառաջագո՛յն հաստատեալ յԱստուծոյ ՚ի Քրիստոս. օրէնքն որ յետ չորեքարեւր եւ երեսո՛ւն ամի եդան, ո՛չ կարեն խախտել առ ՚ի խափանելո՛յ զաւետիսն[4225]։
[4225] Ոմանք. Հաստատեալ յԱստուծոյ ՚ի Քրիստոս Յիսուս։ ՚Ի լուս՛՛. այսր համարոյ գրեթէ ամենայն գրչագիրք համաձայն մերումս նշանակեն զայս. Աբրահամ ՀԵ մինչեւ ՚ի Ճ ամ. եւ Իսահակ Կ. Յակոբ ՂԳ. Յովսէփ ՃԺ. յԵգիպտոս ՃԽԴ. միանգամայն ՆԼ։
17 Ահա՛ թէ ինչ եմ ասում. այն կտակը, որ նախապէս հաստատուել էր Աստծու կողմից Քրիստոսով[74], դրանից չորս հարիւր երեսուն տարի յետոյ դրուած օրէնքը չի կարող խախտել, որպէսզի չխափանուի խոստումը:
[74] Լաւագոյն յուն. բն. չունեն Քրիստոսով բառը:
17 Բայց այս կ’ըսեմ. այն կտակը որ նախապէս Աստուծմէ հաստատուեցաւ Քրիստոսով, որով Օրէնքը որ չորս հարիւր երեսուն տարի յետոյ դրուեցաւ, չի կրնար անվաւեր դարձնել խոստումները եւ խափանել։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: Я говорю то, что завета о Христе, прежде Богом утвержденного, закон, явившийся спустя четыреста тридцать лет, не отменяет так, чтобы обетование потеряло силу.
3:17  τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν.
3:17. τοῦτο (To-the-one-this) δὲ (moreover) λέγω: (I-forth) διαθήκην (to-a-placement-through) προκεκυρωμένην (to-having-had-come-to-be-en-authoritied-before) ὑπὸ (under) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὁ (the-one) μετὰ (with) τετρακόσια ( to-four-hundred ) καὶ (and) τριάκοντα (to-thirty) ἔτη (to-years) γεγονὼς (having-hath-had-come-to-become) νόμος (a-parcelee) οὐκ (not) ἀκυροῖ, (it-un-en-authoritieth,"εἰς (into) τὸ (to-the-one) καταργῆσαι (to-have-un-worked-down-unto) τὴν (to-the-one) ἐπαγγελίαν. (to-a-messaging-upon-unto)
3:17. hoc autem dico testamentum confirmatum a Deo quae post quadringentos et triginta annos facta est lex non irritam facit ad evacuandam promissionemNow this I say: that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, to make the promise of no effect.
17. Now this I say; A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
3:17. But I say this: the testament confirmed by God, which, after four hundred and thirty years became the Law, does not nullify, so as to make the promise empty.
And this I say, [that] the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect:

17: Я говорю то, что завета о Христе, прежде Богом утвержденного, закон, явившийся спустя четыреста тридцать лет, не отменяет так, чтобы обетование потеряло силу.
3:17  τοῦτο δὲ λέγω· διαθήκην προκεκυρωμένην ὑπὸ τοῦ θεοῦ ὁ μετὰ τετρακόσια καὶ τριάκοντα ἔτη γεγονὼς νόμος οὐκ ἀκυροῖ, εἰς τὸ καταργῆσαι τὴν ἐπαγγελίαν.
3:17. hoc autem dico testamentum confirmatum a Deo quae post quadringentos et triginta annos facta est lex non irritam facit ad evacuandam promissionem
Now this I say: that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, to make the promise of no effect.
3:17. But I say this: the testament confirmed by God, which, after four hundred and thirty years became the Law, does not nullify, so as to make the promise empty.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17. Итак завещание было как бы составлено на имя Христа. Никто не мог поэтому занять Его место. Точно также и закон, с своим появлением в народе Израильском, нисколько не изменил положения дел и не мог ввести новых прибавлений в завещание Божие, полученное Авраамом. И это тем более несомненно, что закон явился только спустя 430: лет по даровании обетования Аврааму: как позже пришедший, он не мог отменять того, что существовало и всеми признавалось уже целых 430: лет. - Завета о Христе - в лучших кодексах (син., ватик. и др.) слова "о Христе" не имеется. - Четыреста тридцать лет. Число это взято очевидно из кн. Исход (XII:40: и сл.). В кн. Бытия (XV:13) и в кн. Деян (VII:6) вместо него стоит круглая цифра 400. Вероятнее всего, что Ап. считает, здесь время от заключения завета Бога с Авраамом (Быт гл. XVII) до синайского законодательства, притом по тексту 70-ти, где сказано, что евреи 430: лет обитали в земле Египетской и земле Ханаанской. В еврейском же тексте к этой сумме лет сводится пребывание Израильтян только в земле Египетской. - Так, чтобы обетование потеряло силу. Этого, конечно, не хотели и враги Павла. Но Ап. все-таки указывает на последствие, к какому необходимо должно было привести их отношение к закону Моисееву, и вместе с тем дает указание читателям, как опасно настаивать на мысли о необходимости исполнять закон и в христианстве.
Adam Clarke: Commentary on the Bible - 1831
3:17: Confirmed before of God in Christ - i.e. The promise of justification, etc., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, Gen 3:15, through whom every blessing is derived on mankind; and through his spiritual seed - the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ.
Four hundred and thirty years after - God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ), could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfillment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed - the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object.
In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfillment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine.
How we arrive at the sum of 430 years may be seen in the note on Exo 12:40 (note). Dr. Whitby also gives a satisfactory view of the matter. "The apostle refers to the promise made, Gen 12:3, since from that only are the 430 years to be computed, for then Abraham was 75 years old, Gen 12:4; from thence to the birth of Isaac, which happened when Abraham was 100 years old, (Gen 21:5), 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, Gen 25:26. From Jacob's birth to the descent into Egypt, 130 years, as he said to Pharaoh, Gen 47:9. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;" the sum given here, and in Exo 12:40 (note).
Albert Barnes: Notes on the Bible - 1834
3:17: The covenant which was confirmed before of God - By God, in his promise to Abraham. It was confirmed before the giving of the Law. The confirmation was the solemn promise which God made to him.
In Christ - With respect to the Messiah; a covenant relating to him, and which promised that he should descend from Abraham. The word "in," in the phrase "in Christ," does not quite express the meaning of the Greek εἰς Χριστὸν eis Christon. That means rather "unto Christ;" or unto the Messiah; that is, the covenant had respect to him. This is a common signification of the preposition εἰς eis "The law." The Law given by God to Moses on Mount Sinai.
Which was four hundred and thirty years after - In regard to the difficulties which have been felt respecting the chronology referred to here; see the note at Act 7:6. The exact time here referred to was probably when Abraham was called, and when the promise was first made to him. Assuming that as the time referred to, it is not difficult to make out the period of four hundred and thirty years. That promise was made when Abraham was seventy-five years old; Gen 12:3-4. From that time to the birth of Isaac, when Abraham was a hundred years old, was twenty-five years; Gen 21:5. Isaac was sixty when Jacob was born; Gen 25:26. Jacob went into Egypt when he was one hundred and thirty years old; Gen 47:9. And the Israelites sojourned there, according to the Septuagint Exo 12:40, two hundred and fifteen years, which completes the number: see Doddridge, Whitby, and Bloomfield. This was doubtless the common computation in the time of Paul; and as his argument did not depend at all on the exactness of the reckoning, he took the estimate which was in common use, without pausing or embarrassing himself by an inquiry whether it was strictly accurate or not.
His argument was the same, whether the Law was given four hundred and thirty years after the promise, or only two hundred years. The argument is, that a law given after the solemn promise which had been made and confirmed, could not make that promise void. It would still be binding according to the original intention; and the Law must have been given for some purpose entirely different from that of the promise. No one can doubt the soundness of this argument. The promise to Abraham was of the nature of a compact. But no law given by one of the parties to a treaty or compact can disannul it, Two nations make a treaty of peace, involving solemn promises, pledges, and obligations. No law made afterward by one of the nations can disannul or change that treaty. Two men make a contract with solemn pledges and promises. No act of one of the parties can change that, or alter the conditions. So it was with the covenant between God and Abraham. God made to him solemn promists which could not be affected by a future giving of a law. God would feel himself to be under the most solemn obligation to fulfil all the promises which he had made to him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: this: Gal 5:16; Co1 1:12, Co1 7:29, Co1 10:19; Co2 9:6; Eph 4:17; Col 2:4
the covenant: Gen 15:18, Gen 17:7, Gen 17:8, Gen 17:19; Luk 1:68-79; Joh 1:17, Joh 8:56-58; Rom 3:25; Co2 1:20; Heb 11:13, Heb 11:17-19, Heb 11:39, Heb 11:40; Pe1 1:11, Pe1 1:12, Pe1 1:20
which: Gen 15:13; Exo 12:40, Exo 12:41; Act 7:6
cannot: Gal 3:15; Job 40:8; Isa 14:27, Isa 28:18; Heb 7:18
that it: Gal 3:21; Num 23:19; Rom 4:13, Rom 4:14; Heb 6:13-18
none: Gal 5:4; Num 30:8; Psa 33:10; Rom 3:3; Co1 1:17
Geneva 1599
3:17 (19) And this I say, [that] the covenant, that was confirmed before of God (m) in Christ, the (20) law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
(19) The eighth argument take by comparison, in this way: if a man's covenant (being authenticated) is firm and strong, much more is God's covenant. Therefore the Law was not given to cancel the promise made to Abraham with respect of Christ, that is to say, the end of which depended upon Christ.
(m) Which pertained to Christ.
(20) An enlarging of that argument in this way: moreover and besides that the promise is of itself firm and strong, it was also confirmed by virtue of being in place for a long time, that is, for 430 years, so that it could in no way be broken.
John Gill
3:17 And this I say,.... Assert and affirm as a certain truth, that is not to be gainsaid;
that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul; by "the covenant" is meant, not the covenant made with Adam, as the federal head of all his posterity; for this was made two thousand years before the law was given; nor that which was made with the Israelites at Mount Sinai, for that itself is the law, which was four hundred and thirty years after this covenant; nor the covenant of circumcision given to Abraham, for that was not so long by some years, before the giving of the law, as the date here fixed: but "a covenant confirmed of God in Christ"; a covenant in which Christ is concerned; a covenant made with him, of which he is the sum and substance, the Mediator, surety, and messenger; and such is what the Scriptures call the covenant of life and peace, and what we commonly style the covenant of grace and redemption; because the articles of redemption and reconciliation, of eternal life and salvation, by the free grace of God, are the principal things in it. This is said to be "in Christ", , "with respect to Christ"; though the Vulgate Latin and Ethiopic versions leave out this clause, nor is it in the Alexandrian copy, and some others; meaning either that this covenant has respect to Christ personal, he having that concern in it, as just now mentioned, and as it was made manifest and confirmed to Abraham, was promised in it to spring from him; or rather that it has respect to Christ mystical, as before, to all Abraham's spiritual seed, both Jews and Gentiles: and this is said to be "confirmed of God", with respect thereunto; which must be understood, not of the first establishment of the covenant, in and with Christ, for that was done in eternity; nor of the confirmation of it by his blood, which was at his death; nor of the confirmation of it in common to the saints by the Spirit of God, who is the seal of the covenant, as he is the Spirit of promise; but of a peculiar confirmation of it to Abraham, either by a frequent repetition thereof, or by annexing an oath unto it; or rather by those rites and usages, and even wonderful appearances, recorded in Gen 15:9 and which was "four hundred and thirty years before" the law was given, which are thus computed by the learned Pareus; from the confirmation of the covenant, and taking Hagar for his wife, to the birth of Isaac, 15 years; from the birth of Isaac, to the birth of Jacob, 60 years, Gen 25:26, from the birth of Jacob, to his going down into Egypt, 130 years, Gen 47:9, from his going down to Egypt, to his death, 17 years, Gen 47:28 from the death of Jacob, to the death of Joseph in Egypt, 53 years, Gen 50:26 from the death of Joseph, to the birth of Moses, 75 years; from the birth of Moses, to the going out of the children of Israel from Egypt, and the giving of the law, 80 years, in all 430 years. The Jews reckoned the four hundred years spoken of to Abraham, Gen 15:13 and mentioned by Stephen, Acts 7:6 from the birth of Isaac; but they reckon the four hundred and thirty years, the number given by Moses, Ex 12:40 and by the apostle here, to begin from the confirming the covenant between the pieces, though somewhat differently counted; says one of their chronologers (f), we reckon the 430 years from the 70th year of Abraham, from whence to the birth of Isaac were 30 years, and from thence to the going out of Egypt, 400 years; and another (g) of them says,
"they are to be reckoned from the time that the bondage was decreed, in the standing between the pieces; and there were 210 years of them from thence to the going down to Egypt, and these are the particulars; the 105 years which remained to Abraham, and the 105 years Isaac lived after the death of Abraham, and there were 10 years from the death of Isaac, to the going down to Egypt, and it remains that there were 210 years they stayed in Egypt:''
another (h) of their writers says,
"that from the time that the decree of the captivity of Egypt was fixed between the pieces, to the birth of Isaac, were 30 years; and from the birth of Isaac to the going down of the children of Israel into Egypt, 400 years; take out from them the 60 years of Isaac, and the 130 years that Jacob had lived when he went into Egypt, and there remain 210.''
Josephus reckons (i) these years from Abraham's coming into the land of Canaan, to the departure of the children of Israel out of Egypt, and makes them 430, agreeably to Ex 12:40 and to the apostle here, and to the Talmud; See Gill on Acts 7:6. However, be these computations as they will, it is certain, that the law, which was so long after the confirming of the covenant to Abraham, could not make it null and void: or that it should make the promise of none effect; the particular promise of the covenant, respecting the justification of Abraham and his spiritual seed, by faith in the righteousness of Christ.
(f) Ganz Tzemach David, par. 1. fol. 7. 1. (g) Juchasln, fol. 156. 2. (h) Jarchi in T. Bab. Megilla, fol. 9. 1. (i) Antiqu. l. 2. c. 15. sect. 2.
John Wesley
3:17 And this I say - What I mean is this. The covenant which was before confirmed of God - By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations. Through Christ, the law which was four hundred and thirty years after - Counting from the time when the promise was first made to Abraham, Gen 12:2-3. Doth not disannul, so as to make the promise of no effect - With regard to all nations, if only the Jewish were to receive it; yea, with regard to them also, if it was by works, so as to supersede it, and introduce another way of obtaining the blessing.
Robert Jamieson, A. R. Fausset and David Brown
3:17 this I say--"this is what I mean," by what I said in Gal 3:15.
continued . . . of God--"ratified by God" (Gal 3:15).
in Christ--rather, "unto Christ" (compare Gal 3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether.
the law which was--Greek, "which came into existence four hundred thirty years after" (Ex 12:40-41). He does not, as in the case of "the covenant," add "enacted by God" (Jn 1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (Gen 46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise.
cannot--Greek, "doth not disannul."
make . . . of none effect--The promise would become so, if the power of conferring the inheritance be transferred from it to the law (Rom 4:14).
3:183:18: Եթէ յօրինա՛ց անտի է ժառանգութիւն. ապա ո՛չ եւս յաւետեացն. բայց Աբրահամու աւետեօ՛ք շնորհեաց Աստուած[4226]։ [4226] Ոմանք. Է ժառանգութիւնն... աւետեօքն շնոր՛՛։
18 Եթէ ժառանգութիւնը օրէնքից է, ապա այլեւս խոստումից չէ. բայց Աստուած Աբրահամին խոստումո՛վ շնորհեց այն:
18 Վասն զի եթէ ժառանգութիւնը օրէնքէն ըլլայ, ուրեմն ա՛լ խոստումէն չ’ըլլար. բայց Աստուած Աբրահամին խոստումով շնորհեց։
Եթէ յօրինաց անտի է ժառանգութիւնն, ապա ոչ եւս յաւետեացն. բայց Աբրահամու աւետեօք շնորհեաց Աստուած:

3:18: Եթէ յօրինա՛ց անտի է ժառանգութիւն. ապա ո՛չ եւս յաւետեացն. բայց Աբրահամու աւետեօ՛ք շնորհեաց Աստուած[4226]։
[4226] Ոմանք. Է ժառանգութիւնն... աւետեօքն շնոր՛՛։
18 Եթէ ժառանգութիւնը օրէնքից է, ապա այլեւս խոստումից չէ. բայց Աստուած Աբրահամին խոստումո՛վ շնորհեց այն:
18 Վասն զի եթէ ժառանգութիւնը օրէնքէն ըլլայ, ուրեմն ա՛լ խոստումէն չ’ըլլար. բայց Աստուած Աբրահամին խոստումով շնորհեց։
zohrab-1805▾ eastern-1994▾ western am▾
3:1818: Ибо если по закону наследство, то уже не по обетованию; но Аврааму Бог даровал [оное] по обетованию.
3:18  εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῶ δὲ ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.
3:18. εἰ (If) γὰρ (therefore) ἐκ (out) νόμου (of-a-parcelee) ἡ (the-one) κληρονομία, (a-lot-parceleeing-unto,"οὐκέτι (not-if-to-a-one) ἐξ (out) ἐπαγγελίας: (of-a-messaging-upon-unto) τῷ (unto-the-one) δὲ (moreover) Ἀβραὰμ (unto-an-Abraam) δι' (through) ἐπαγγελίας (of-a-messaging-upon-unto) κεχάρισται ( it-had-come-to-grant-to ,"ὁ (the-one) θεός. (a-Deity)
3:18. nam si ex lege hereditas iam non ex repromissione Abrahae autem per promissionem donavit DeusFor if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise.
18. For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
3:18. For if the inheritance is of the law, then it is no longer of the promise. But God bestowed it to Abraham through the promise.
For if the inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise:

18: Ибо если по закону наследство, то уже не по обетованию; но Аврааму Бог даровал [оное] по обетованию.
3:18  εἰ γὰρ ἐκ νόμου ἡ κληρονομία, οὐκέτι ἐξ ἐπαγγελίας· τῶ δὲ ἀβραὰμ δι᾽ ἐπαγγελίας κεχάρισται ὁ θεός.
3:18. nam si ex lege hereditas iam non ex repromissione Abrahae autem per promissionem donavit Deus
For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise.
3:18. For if the inheritance is of the law, then it is no longer of the promise. But God bestowed it to Abraham through the promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18. Но закон не мог и существовать рядом с обетованием как какое то вспомогательное средство. Что-нибудь одно из двух: или закон, или обетование. Ведь закон, как доказано выше (ст. 10-12), требует от человека дел, а обетование - веры в благодать Божию. Между тем, собственно говоря, и выбора тут делать не приходится: Бог даровал наследство Аврааму именно по обетованию, не требуя исполнения дел закона. - Наследство (klhronomia) - в Ветхом Завете означало землю Ханаанскую (Втор IV:21), а в Новом - царство Христово (Деян XX, 32; 1Кор.VI:9), вечную жизнь со Христом (Тит III:7).
Adam Clarke: Commentary on the Bible - 1831
3:18: For if the inheritance be of the law - See the preceding arguments, in which this is proved.
Albert Barnes: Notes on the Bible - 1834
3:18: For if the inheritance - The inheritance promised to Abraham. The sum of the promise was, that "he should be the heir of the world;" see Rom 4:13, and the note at that verse. To that heirship or inheritance Paul refers here, and says that it was an essential part of it that it was to be in virtue of the promise made to him, and not by fulfilling the Law.
Be of the law - If it is by observing the Law of Moses; or if it come in any way by the fulfilling of law. This is plain. Yet the Jews contended that the blessings of justification and salvation were to be in virtue of the observance of the Law of Moses. But if so, says Paul, then it could not be by the promise made to Abraham, since there could not be two ways of obtaining the same blessing.
But God gave it to Abraham by promise - That, says Paul, is a settled point. It is perfectly clear; and that is to be held as an indisputable fact, that the blessing was given to Abraham by a promise. That promise was confirmed and ratified hundreds of years before the Law was given, and the giving of the Law could not affect it. But that promise was, that he would be the ancestor of the Messiah, and that in him all the nations of the earth should be blessed. Of course, if they were to be blessed in this way, then it was not to be by the observance of the Law, and the Law must have been given for a different purpose. What that was, he states in the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:18: if: Gal 3:10, Gal 3:12, Gal 3:26, Gal 3:29, Gal 2:21; Rom 4:13-16, Rom 8:17
but: Gal 3:16; Psa 105:6-12, Psa 105:42; Mic 7:18-20; Luk 1:54, Luk 1:55, Luk 1:72, Luk 1:73; Heb 6:12-15
Geneva 1599
3:18 (21) For if the (n) inheritance [be] of the law, [it is] no more of promise: but God gave [it] to Abraham by promise.
(21) An objection: we grant that the promise was not cancelled by the covenant of the Law, and therefore we join the Law with the promise. No, the apostle says, these two cannot stand together, that is, that the inheritance should both be given by the Law and also by promise, for the promise is free. And from this it follows that the Law was not given to justify, for by that means the promise would be broken.
(n) By this word "inheritance" is meant the right of the seed, which is, that God should be our God, that is to say, that by virtue of the covenant that was made with faithful Abraham, we that are faithful might by that means be blessed by God as well as Abraham.
John Gill
3:18 For if the inheritance be of the law,.... By the inheritance is meant, either the eternal inheritance, everlasting life and happiness in heaven, which is the gift of God through Christ, and not attained to and enforced by the works of the law; or particularly the blessing of justification, promised in the covenant to Abraham, and his spiritual seed; even to the Gentiles, and inherited by them; which is not obtained through obedience to the law of works, nor does it belong to those who seek for it by the deeds of the law, for these are not heirs of it; see Rom 4:14. For was this the case,
Tit is no more of promise; it cannot be by merit and by promise, by works and grace too; these can never be reconciled, and consist together; if it is by promise, then not of the law; and if it is of the law, it is not by promise: "but" nothing is more certain than this, that
God gave it, freely, without any consideration of the works of the law,
to Abraham by promise; wherefore justification is not by works, but by the free grace of God, through faith in the righteousness of Christ; and in this way men become heirs according to the hope of eternal life: all which is directly opposite to the notion of the Jews, who say, that, ,
"for the reward of the commandments, men shall inherit paradise (k).''
(k) Tzeror Hammor, fol. 152. 3.
John Wesley
3:18 And again - This is a new argument. The former was drawn from the time, this from the nature, of the transaction. If the eternal inheritance be obtained by keeping the law, it is no more by virtue of the free promise - These being just opposite to each other. But it is by promise. Therefore it is not by the law.
Robert Jamieson, A. R. Fausset and David Brown
3:18 the inheritance--all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification (Gal 4:7; Rom 8:17; 1Cor 6:9).
but God, &c.--The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law (Rom 4:14).
3:193:19: Իսկ զի՞նչ իցեն օրէնք. յանցուածո՛ց վասն յաւելան, մինչեւ եկեսցէ զաւա՛կն որում խոստացեալն էր, կարգեալ հրեշտակօք ՚ի ձե՛ռն միջնորդի[4227]։ [4227] Ոմանք. Իցեն օրէնքն։
19 Իսկ արդ, ինչի՞ համար է օրէնքը. օրէնքը տրուեց յանցանքների պատճառով, մինչեւ որ գար այն զաւակը, որին եղած խոստումը հրեշտակների կողմից տրուեց միջնորդի միջոցով:
19 Հապա ինչո՞ւ համար է օրէնքը։ Օրէնքը աւելցաւ յանցանքը յայտնելու համար, (մինչեւ գայ այն սերունդը՝ որուն խոստացուեր էր,) միջնորդի մը ձեռքով՝ հրեշտակներէ տրուած։
Իսկ զի՞նչ իցեն օրէնք. յանցուածոց վասն յաւելան, մինչեւ եկեսցէ զաւակն, որում խոստացեալն էր` կարգեալ հրեշտակօք ի ձեռն միջնորդի:

3:19: Իսկ զի՞նչ իցեն օրէնք. յանցուածո՛ց վասն յաւելան, մինչեւ եկեսցէ զաւա՛կն որում խոստացեալն էր, կարգեալ հրեշտակօք ՚ի ձե՛ռն միջնորդի[4227]։
[4227] Ոմանք. Իցեն օրէնքն։
19 Իսկ արդ, ինչի՞ համար է օրէնքը. օրէնքը տրուեց յանցանքների պատճառով, մինչեւ որ գար այն զաւակը, որին եղած խոստումը հրեշտակների կողմից տրուեց միջնորդի միջոցով:
19 Հապա ինչո՞ւ համար է օրէնքը։ Օրէնքը աւելցաւ յանցանքը յայտնելու համար, (մինչեւ գայ այն սերունդը՝ որուն խոստացուեր էր,) միջնորդի մը ձեռքով՝ հրեշտակներէ տրուած։
zohrab-1805▾ eastern-1994▾ western am▾
3:1919: Для чего же закон? Он дан после по причине преступлений, до времени пришествия семени, к которому [относится] обетование, и преподан через Ангелов, рукою посредника.
3:19  τί οὗν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὖ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι᾽ ἀγγέλων ἐν χειρὶ μεσίτου.
3:19. Τί (To-what-one) οὖν (accordingly) ὁ (the-one) νόμος; (a-parcelee?"τῶν (Of-the-ones) παραβάσεων (of-steppings-beside) χάριν (to-a-granting) προσετέθη, (it-was-placed-toward,"ἄχρις (whilst) ἂν (ever) ἔλθῃ (it-might-have-had-came,"τὸ (the-one) σπέρμα (a-whorling-to,"ᾧ (unto-which) ἐπήγγελται, (it-had-come-to-be-messaged-upon,"διαταγεὶς (having-had-been-arranged-through) δι' (through) ἀγγέλων (of-messengers) ἐν (in) χειρὶ (unto-a-hand) μεσίτου: (of-a-mediator)
3:19. quid igitur lex propter transgressiones posita est donec veniret semen cui promiserat ordinata per angelos in manu mediatorisWhy then was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator.
19. What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; ordained through angels by the hand of a mediator.
3:19. Why, then, was there a law? It was established because of transgressions, until the offspring would arrive, to whom he made the promise, ordained by Angels through the hand of a mediator.
Wherefore then [serveth] the law? It was added because of transgressions, till the seed should come to whom the promise was made; [and it was] ordained by angels in the hand of a mediator:

19: Для чего же закон? Он дан после по причине преступлений, до времени пришествия семени, к которому [относится] обетование, и преподан через Ангелов, рукою посредника.
3:19  τί οὗν ὁ νόμος; τῶν παραβάσεων χάριν προσετέθη, ἄχρις οὖ ἔλθῃ τὸ σπέρμα ᾧ ἐπήγγελται, διαταγεὶς δι᾽ ἀγγέλων ἐν χειρὶ μεσίτου.
3:19. quid igitur lex propter transgressiones posita est donec veniret semen cui promiserat ordinata per angelos in manu mediatoris
Why then was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator.
3:19. Why, then, was there a law? It was established because of transgressions, until the offspring would arrive, to whom he made the promise, ordained by Angels through the hand of a mediator.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
19. Но если Ап. так решал вопрос об отношении закона к спасению человека, то его могли спросить: "зачем же в таком случае дан был закон?" Ап.. как бы предупреждая этот вопрос, сам ставит его и дает на него ответ. Закон был "дан после" (proseteqh - этот глагол показывает, что закон не имел какого-нибудь самостоятельного значения при обетовании и нисколько не влиял на него - ср. Рим V:20) и дан "по причине преступлений". Греч. выражение parabasewn carin может, действительно, значить: "по причине или по поводу преступлений", как это можно подтвердить некоторыми местами Н. Завета (напр. Лк VII:47; 1Ин. III:12). Но здесь это выражение едва ли может иметь такой смысл, потому что во-первых Ап. употребил такое слово - parabasiV, которое может относиться только к нарушению уже существующих предписаний закона, а он здесь берет время до закона (ср. Рим IV:15: где нет закона, нет и преступления oude parabasiV); а во-вторых, если бы здесь был указан только повод к дарованию закона, то это было бы недостаточно в качестве ответа на поставленный вопрос: "для чего же закон?" Повод не то же, что цель, а вопрос поставлен именно относительно цели закона. Затем, в таком случае нужно предположить, что до закона было очень много преступлений и грехов, что противоречит известному воззрению Павла на дозаконное состояние человека (Рим VII:9) и, затем, противоречит его взгляду на закон, как на средство вовсе не достигающее уменьшения преступлений (Рим III:20; VII:4-13: и др.). Поэтому лучше принять другой перевод (о. Галахова и Цана): "ради преступлений", т. е. для того, чтобы явились преступления или для того, чтобы простые прегрешения выявились как настоящие преступления против Бога. В таком смысле выражение carin иногда употребляется в Н. Завете (Тит I:5, 11; Иуд XVI). "Вся заслуга закона, таким образом, выразилась в том, что с появлением его грехи человека получили определенный характер преступлений" (о. Галахов). - До времени пришествия семени... Закон таким образом имел только временное назначение; он должен был существовать только до пришествия Христа (ср. ст. 16). Ясно, что он не может стать на один уровень с вечным обетованием. - Преподан через Ангелов, рукою посредника. Эти два указания опять сделаны Апостолом с тою целью, чтобы показать, насколько закон ниже обетования. То было дано непосредственно Самим Богом Аврааму, без всякого посредника, а закон был дан через Ангелов (ср. Деян VII:53; Евр I:1; II:2: и Втор XXXIII:2: - по 70-ти). Кроме того и со стороны народа был еще посредник - Моисей (Исх. XX:19; Втор V:19-25; XVIII:16: и Деян VII:38). Таким образом, при даровании закона между Богом и народом стояли две посредствующие инстанции и, следов., закон ниже обетования, данного, так сказать, из рук в руки.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Design of the Law; The True Children of Abraham.A. D. 56.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator. 20 Now a mediator is not a mediator of one, but God is one. 21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law. 22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. 23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed. 24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. 25 But after that faith is come, we are no longer under a schoolmaster. 26 For ye are all the children of God by faith in Christ Jesus. 27 For as many of you as have been baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus. 29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?" To this he answers,

I. The law was added because of transgressions, v. 19. It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine displeasure on the account of it; for by the law is the knowledge of sin (Rom. iii. 20), and the law entered that sin might abound, Rom. v. 20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot to which they were naturally inclined; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given.

The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb. viii. 7, 8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified.

As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (v. 20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it.

II. The law was given to convince men of the necessity of a Saviour. The apostle asks (v. 21), as what some might be willing to object, "Is the law then against the promises of God? Do they really clash and interfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men's transgressions, and to show them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (v. 22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifications, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise.

III. The law was designed for a schoolmaster, to bring men to Christ, v. 24. In the foregoing verse, the apostle acquaints us with the state of the Jews under the Mosaic economy, that before faith came, or before Christ appeared and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this was that hereby they might be disposed more readily to embrace the faith which should afterwards be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with that better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the law was their schoolmaster, to bring them to Christ, that they might be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for every failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, &c., which, though they could not of themselves take away sin, were typical of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more dark and obscure manner) to him as their only relief and refuge. And thus it was their schoolmaster, to instruct and govern them in their state of minority, or, as the word paidagogos most properly signifies, their servant, to lead and conduct them to Christ (as children were wont to be led to school by those servants who had the care of them); that they might be more fully instructed by him as their schoolmaster, in the true way of justification and salvation, which is only by faith in him, and of which he was appointed to give the fullest and clearest discoveries. But lest it should be said, If the law was of this use and service under the Jewish, why may it not continue to be so under the Christian state too, the apostle adds (v. 25) that after faith has come, and the gospel dispensation has taken place, under which Christ, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaster--we have no such need of the law to direct us to him as there was then. Thus the apostle acquaints us for what uses and purposes the law served; and, from what he says concerning this matter, we may observe,

1. The goodness of God to his people of old, in giving the law to them; for though, in comparison of the gospel state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to God and to encourage their hopes in him.

2. The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which God intended in the giving of it; for they expected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom. ix. 31, 32; x. 3, 4.

3. The great advantage of the gospel state above the legal, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses. For, having shown for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ, where he particularly declares,

(1.) That we are the children of God by faith in Christ Jesus, v. 26. And here we may observe, [1.] The great and excellent privilege which real Christians enjoy under the gospel: They are the children of God; they are no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yea, they are admitted into the number, and have a right to all the privileges, of his children. [2.] How they come to obtain this privilege, and that is by faith in Christ Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into this happy relation to God, and are entitled to the privileges of it; for (John i. 12) as many as received him, to them gave he power to become the sons of God, even to those that believe on his name. And this faith in Christ, whereby they became the children of God, he reminds us (v. 27), was what they professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ. Having in baptism professed their faith in him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and having thus become the members of Christ, they were through him owned and accounted as the children of God. Here note, First, Baptism is now the solemn rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles (Matt. xxviii. 19), and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses?" But this difficulty is sufficiently removed when the apostle says, Those who are baptized into Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phil. iii. 3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life (Rom. vi. 3, 4); it would be of great advantage to us did we oftener remember this.

(2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the pre-eminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus; as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him.

(3.) That, being Christ's, we are Abraham's seed, and heirs according to the promise. Their judaizing teachers would have them believe that they must be circumcised and keep the law of Moses, or they could not be saved: "No," says the apostle, "there is no need of that; for if you be Christ's, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faithful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it." And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs follow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.
Adam Clarke: Commentary on the Bible - 1831
3:19: Wherefore then serveth the law? - If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle's reasoning.
It was added because of transgressions - It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on Rom 4:15 (note); and especially on Rom 5:20 (note), where this subject is largely discussed, and the figure explained.
Till the seed should come - The law was to be in force till the advent of the Messiah. After that it was to cease.
It was ordained by angels - The ministry of angels was certainly used in giving the law; see Psa 68:17; Act 7:53; and Heb 2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deu 5:5.
Albert Barnes: Notes on the Bible - 1834
3:19: Wherefore then serveth the law? - This is obviously an objection which might be urged to the reasoning which the apostle had pursued. It was very obvious to ask, if the principles which he had laid down were correct, of what use was the Law? Why was it given at all? Why were there so many wonderful exhibitions of the divine power at its promulgation? Why were there so many commendations of it in the Scriptures? And why were there so many injunctions to obey it? Are all these to be regarded as nothing; and is the Law to be esteemed as worthless? To all this, the apostle replies that the Law was not useless, but that it was given by God for great and important purposes, and especially for purposes closely connected with the fulfillment of the promise made to Abraham and the work of the Mediator.
It was added - (προσετέθη prosetethē). It was appended to all the pRev_ious institutions and promises. It was an additional arrangement on the part of God for great and important purposes. It was an arrangement subsequent to the giving of the promise, and was intended to secure important advantages until the superior arrangement under the Messiah should be introduced, and was with reference to that.
Because of transgressions - On account of transgressions, or with reference to them. The meaning is, that the Law was given to show the true nature of transgressions, or to show what was sin. It was not to Rev_eal a way of justification, but it was to disclose the true nature of sin; to deter people from committing it; to declare its penalty; to convince people of it, and thus to be "ancillary" to, and preparatory to the work of redemption through the Redeemer. This is the true account of the Law of God as given to apostate man, and this use of the Law still exists. This effect of the Law is accomplished:
(1) By showing us what God requires, and what is duty. It is the straight rule of what is right; and to depart from that is the measure of wrong.
(2) it shows us the nature and extent of transgression by showing us how far we have departed from it.
(3) it shows what is the just penalty of transgression, and is thus suited to Rev_eal its true nature.
(4) it is suited to produce conviction for sin, and thus shows how evil and bitter a thing transgression is; see the notes at Rom 4:15; Rom 7:7-11.
(5) it thus shows its own inability to justify and save people, and is a preparatory arrangement to lead people to the cross of the Redeemer; see the note at Gal 3:24. At the same time,
(6) The Law was given with reference to transgressions in order to keep men from transgression. It was designed to restrain and control them by its denunciations, and by the fear of its threatened penalties.
When Paul says that the Law was given on account of transgressions, we are not to suppose that this was the sole use of the Law; but that this was a main or leading purpose. It may accomplish many other important purposes (Calvin), but this is one leading design. And this design it still accomplishes. It shows people their duty. It reminds them of their guilt. It teaches them how far they have wandered from God. It Rev_eals to them the penalty of disobedience. It shows them that justification by the Law is impossible, and that there must be some other way by which people must be saved. And since these advantages are derived from it, it is of importance that that Law should be still proclaimed, and that its high demands and its penalties should be constantly held up to the view of people.
Till the seed should come ... - The Messiah, to whom the promise particularly applied; see Gal 3:16. It is not implied here that the Law would be of no use after that; but that it would accomplish important purposes before that. A large portion of the laws of Moses would then indeed cease to be binding. They were given to accomplish important purposes among the Jews until the Messiah should come, and then they would give way to the more important institutions of the gospel. But the moral law would continue to accomplish valuable objects after his advent, in showing people the nature of transgression and leading them to the cross of Christ. The essential idea of Paul here is, that the whole arrangement of the Mosaic economy, including all his laws, was with reference to the Messiah. It was a part of a great and glorious whole. It was not an independent thing. It did not stand by itself. It was incomplete and in many respects unintelligible until he came - as one part of a tally is unmeaning and useless until the other is found. In itself it did not justify or save people, but it served to introduce a system by which they could be saved. It contained no provisions for justifying people, but it was in the design of God an essential part of a system by which they could be saved. It was not a whole in itself, but it was a part of a glorious whole, and led to the completion and fulfillment of the entire scheme by which the race could be justified and brought to heaven.
And it was ordained by angels - That is, the Law was ordained by angels. The word ordained here διαταγεὶς diatageis usually means to arrange; to dispose in order; and is commonly used with reference to the marshalling of an army. In regard to the sentiment here that the Law was ordained by angels, see the note at Act 7:53. The Old Testament makes no mention of the presence of angels at the giving of the Law, but it was a common opinion among the Jews that the Law was given by the instrumentality of angels, and arranged by them; and Paul speaks in accordance with this opinion; compare Heb 2:2. The sentiment here is that the Law was prescribed, ordered, or arranged by the instrumentality of the angels; an opinion, certainly, which none can prove not to be true. In itself considered, there is no more absurdity in the opinion that the Law of God should be given by the agency of angels, than there is that it should be done by the instrumentality of man.
In the Septuagint Deu 33:2 there is an allusion of the same kind. The Hebrew is: "From his right hand went a fiery law for them." The Septuagint renders this, "His angels with him on his right hand;" compare Josephus, Ant. xv. 5, 3. That angels were present at the giving of the Law is more than implied, it is believed, in two passages of the Old Testament. The one is that which is referred to above, and a part of which the translators of the Septuagint expressly apply to angels; Deu 33:2. The Hebrew is, "Yahweh came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paron, and he came (literally) with ten thousands of holiness;" that is, with his holy ten thousands, or with his holy myriads מרבבת קדשׁ mē ribbot qodesh. By the holy myriads mentioned here what can be meant but "the angels"? The word "holy" in the Scriptures is not given to storms and winds and tempests; and the natural interpretation is, that he was attended with vast hosts of intelligent beings.
The same sentiment is found in Psa 68:17 - "The chariots of God are myriads, thousands repeated; the Lord is in the midst of them, as in Sinai, as in his sanctuary." Does not this evidently imply that when he gave the Law on Mount Sinai he was surrounded by a multitude of angels? see Stuart on the Hebrews, Excursus viii. pp. 565-567. It may be added, that in the fact itself there is no improbability. What is more natural than to suppose that when the Law of God was promulgated in such a solemn manner on Mount Sinai to a world, that the angels should be present? If any occasion on earth has ever occurred where their presence was allowable and proper, assuredly that was one. And yet the Scriptures abound with assurances that the angels are interested in human affairs, and that they have had an important agency in the concerns of man.
In the hand - That is, under the direction, or control of. To be in the hand of one is to be under his control; and the idea is, that while this was done by the ordering of the angels or by their disposition, it was under the control of a Mediator Rosenmuller, however, and others suppose that this means simply by (per); that is, that it was done by the instrumentality of a Mediator. But it seems to me to imply more than this; that the Mediator here referred to had some jurisdiction or control over the Law thus given; or that it was subject to him, or with reference to him. The interpretation however will be affected by the view which is taken of the meaning of the word Mediator.
Of a Mediator - The word "Mediator" Μεσίτης Mesitē s means properly one who intervenes between two parties, either as an interpreter or internuncius, or as an intercessor or reconciler. In the New Testament, in all the places where it occurs, unless the passage before us be an exception, it is applied to the Lord Jesus, the great Mediator between God and man; Ti1 2:5; Heb 8:6; Heb 9:15; Heb 12:24. There has been some difference of opinion as to the reference of the word here. Rosenmuller, Grotius, Doddridge, Bloomfield, Robinson (Lexicon), Chandler, and many others suppose that it refers to Moses. Calvin and many others suppose that the reference is to Christ. The common sentiment among expositors undoubtedly is, that the reference is to Moses; and it is by no means easy to show that that is not the correct opinion. But to me it seems that there are reasons why it should he regarded as having reference to the great Mediator between God and man. Some of the reasons which incline me to this opinion are:
(1) That the name Mediator is not, so far as I know, applied to Moses elsewhere in the Scriptures.
(2) the name is appropriated to the Lord Jesus. This is certainly the case in the New Testament, unless the passage before us be an exception; and the name is not found in the Old Testament.
(3) it is difficult to see the pertinency of the remark here, or the bearing on the argument, on the supposition that it refers to Moses. How would it affect the drift and purport of the apostle's reasoning? How would it bear on the case? But on the supposition that it refers to the Lord Jesus, that would be a material fact in the argument. It would show that the Law was subordinate to the Messiah, and was with reference to him. It was not only subservient by being ordained by angels, but as being under the Mediator, and with reference to him until he, the "promised seed," should come.
(4) it is only by such an interpretation that the following "vexed" verse can be understood. If that be applied to Moses, I see not that any sense can be affixed to it that shall be pertinent or intelligible.
These reasons may not appear satisfactory to others; and I admit they are not as clear as would be desirable that reasons should be in the exposition of the Bible, but they may be allowed perhaps to have some weight. If they are of weight, then the sentiment of the passage is, that the Law was wholly subordinate, and could not make the promise of no effect. For:
(1) It was given hundreds of years after the promise.
(2) it was under the direction of angels, who must themselves be inferior to, and subordinate to the Messiah, the Mediator between God and man. If given by their agency and instrumentality, however important it might be, it could not interfere with a direct promise made by God himself, but must be subordinate to that promise.
(3) it was under the Mediator, the promised Messiah. It was in his hand, and subject to him. It was a part of the great plan which was contemplated in the promise, and was tributary to that, and must be so regarded. It was not an independent scheme; not a thing that stood by itself; but a scheme subordinate and tributary, and wholly under the control of the Mediator, and a part of the plan of redemption, and of course to be modified or abrogated just as that plan should require, and to be regarded as wholly tributary to it. This view will accord certainly with the argument of Paul, and with his design in showing that the Law could by no means, and in no way, interfere with the promise made to Abraham, but must be regarded as wholly subordinate to the plan of redemption.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:19: then: Rom 3:1, Rom 3:2, Rom 7:7-13
It was added: Gal 3:21-24; Deu 4:8, Deu 4:9; Psa 147:19, Psa 147:20; Luk 16:31; Joh 5:45-47, Joh 15:22; Rom 2:13; Rom 3:19, Rom 3:20, Rom 4:15, Rom 5:20, Rom 5:21, Rom 7:7-13; Ti1 1:8, Ti1 1:9
till: Gal 3:16, Gal 3:25, Gal 4:1-4
by: Deu 33:2; Act 7:53; Heb 2:2, Heb 2:5
in: Exo 20:19-22, Exo 24:1-12, Exo 34:27-35; Lev 15:32; Deu 5:5, Deu 5:22-33; Deu 9:13-20, Deu 9:25-29, Deu 18:15-19; Psa 106:23; Joh 1:17; Act 7:38; The Apostle, having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he derogated too much from the law, and thereby rendered it useless - he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given.
Geneva 1599
3:19 (22) Wherefore then [serveth] the law? It was added because of (o) transgressions, (p) till the seed should come to whom the promise was made; (23) [and it was] (q) ordained by (r) angels in the hand of a mediator.
(22) An objection which rises from the former answer: if the inheritance is not by the Law (in the least way) then why was the Law given after the promise was made? In order, the apostle says, to reprove men of sin, and so to teach them to look to Christ, in whom at length that promise of saving all people together should be fulfilled; the Law was not given in order to justify men.
(o) That men might understand by discovering their sins that they are only saved by the grace of God, which he revealed to Abraham, and that in Christ.
(p) Until the partition wall was broken down, and that full seed sprang up, made of two peoples, both of Jews and Gentiles. For by this word "seed" we may not understand Christ alone by himself, but coupled and joined together with his body.
(23) A confirmation of the former answer taken from the manner and form of giving the Law: for it was given by angels, striking a great terror into all, and by Moses a mediator coming between. Now they that are one need no mediator, but they that are in any way separated, and that are at variance one with another, do. Therefore the Law itself and the mediator were witnesses of the wrath of God, and not that God would by this means reconcile men to himself and abolish the promise, or add the Law to the promise.
(q) Commanded and given, or proclaimed.
(r) By the service and ministry.
John Gill
3:19 Wherefore why then serveth the law?.... If this be the case, might an objector say, why was the law given? what ends and purposes are to be served by it? of what use can it be? there had as good been no law at all, if the inheritance is not of it, and there is no justification by it. To which it is answered,
Tit was added because of transgressions; four hundred and thirty years after the covenant made with Abraham; it did not succeed it, nor take the place of it, and so make it null and void; but was over and above added unto it, for the sake of restraining transgressions; which had there been no law, men would not have been accountable for them; and they would have gone into them without fear, and with impunity; but the law was given, to lay a restraint on men, by forbidding such and such things, on pain of death; and also for the detecting, discovering, and making known transgressions, what they are, their nature and consequences; these the law charges men with, sets them before them, in their true light and proper colours; and convicts them of them, stops their mouths, and pronounces them guilty before God: moreover, this law entered in, over and above any other revelation God was pleased to make, "that the offence might abound", Rom 5:20 either that particular offence, the sin of Adam, the apostle is there speaking of; the heinous nature of which, its aggravated circumstances, and the justness of its imputation to his posterity, were more clearly discerned by this law; and so the Syriac version here renders it in the singular number,
, "because of transgression"; or all other offences and transgressions, which are increased through the multiplicity of precepts, and attended with more aggravating circumstances, than if no law was given, and more eagerly pursued after, through the prohibition of them; such being the corrupt nature of man, that the more anything is forbidden, the more desirous it is of it: add to all this, that the law was given for the punishing of transgressions, for which it curses, and threatens with death, and inflicts it on Christless sinners: hence it is clear there can be no justification by it, and yet it is not useless and insignificant:
till the seed should come, to whom the promise was made; either Christ the seed of the woman, and of Abraham, who was to come in the flesh, and is come; and to whom the grand promise of life, and all the promises of the covenant were made; not for himself, but for those he represented, and in whom they are all secure: until whose coming to finish transgression, and bring in everlasting righteousness, the law was to continue in the form in which, and the use for which it was added, and then to cease as the ministration of Moses; for through the coming of Christ it received its full accomplishment, and came to an end; the ceremonial law was utterly abolished, and the moral law ceased to be a covenant of works, though it continues a rule of walk and conversation; and the whole Mosaic economy was no more: or else the seed here intends the spiritual seed of Abraham; particularly among the Gentiles, to whom the promise of blessedness, of justification, and eternal life was made; and the sense be, that till such time that a generation of faithful men, of believers in Christ, should arise among the Gentiles, the law was to continue with the Jews; but when they should spring up, the middle wall of partition should be broken down, and Abraham's spiritual seed among Jews and Gentiles make up one body, one people, and be fellow heirs and partakers of the promise of God in Christ, through the Gospel:
and it was ordained by angels; not Moses and Aaron, and Joshua, as some say; for though Moses was concerned in the giving of the law, yet not Aaron nor Joshua, nor are any of them ever called angels; but the holy elect angels are here meant, the ten thousands of saints, or holy ones, God came to Mount Sinai with, and the Lord was among, in the holy place; see Deut 33:2 and so the Jews say (l) that the Lord appeared on Mount Sinai gloriously, , "with companies", or "troops of angels", to give the law to his people: and this may be said to be "ordained" by them, inasmuch as it might be written and spoken by them, as the instruments and ministers God made use of; for though the tables are said to be the work of God, and the writing the writing of God, and to be written with the finger of God, and he is said to speak all the words of it, yet this hinders not, but that all this might be done by the means of angels; who might be employed in disposing and fitting the stones in the form they were, and in writing the law upon them; hence it is said to be given by the disposition of angels, Acts 7:53 and certain it is, that it was spoken by them, Heb 2:2 they forming in the air those articulate and audible sounds, when the law was delivered; who were also concerned in the thunderings and lightnings, and in the blowing of the trumpet, that waxed louder and louder at that time:
in the hand of a mediator; not Christ, as many interpreters, ancient and modern, have thought; for though he was present at the giving of the law, as appears from Acts 7:38 and is the Mediator between God and man, and had the law in his hand, out of which it went forth as the lawgiver; and as the surety of his people has fulfilled it, and by so doing put an end to it, and delivered them from the curse and condemnation of it; yet he is the Mediator of the new and better covenant, not the ministration of death, but of life; and so Moses and Christ, the law and Gospel, the old and the new covenant, are continually opposed to each other; besides, the mediator here seems to be represented as inferior to the angels, and as receiving the law into his hands from them, by whom it was ordained; which to conceive of Christ, is very much to the demeaning and lessening of him. Moses is the mediator here meant, who stood between God and the people of Israel; not to make peace between them, but to show the word of God from him to them, and this at their own request; see Deut 5:5, and in his hand the tables of the law were, when he came down from the mount, and was a typical mediator of Christ. So the Jews say of him, that
"he was "a mediator" between them and God (m).''
(l) Targum in 1 Chron. xxix. 11. (m) Tzeror Hammor, fol. 136. 1, 2.
John Wesley
3:19 It - The ceremonial law. Was added - To the promise. Because of transgressions - Probably, the yoke of the ceremonial law was inflicted as a punishment for the national sin of idolatry, Ex 32:1, at least the more grievous parts of it; and the whole of it was a prophetic type of Christ. The moral law was added to the promise to discover and restrain transgressions, to convince men of their guilt, and need of the promise, and give some check to sin. And this law passeth not away; but the ceremonial law was only introduced till Christ, the seed to or through whom the promise was made, should come. And it was ordained by angels in the hand of a mediator - It was not given to Israel, like the promise to Abraham, immediately from God himself; but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, to remind them of the great Mediator.
Robert Jamieson, A. R. Fausset and David Brown
3:19 "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN].
added--to the original covenant of promise. This is not inconsistent with Gal 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (Rom 7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Gal 3:23-24; Rom 4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (Rom 5:20; Rom 7:13).
till the seed--during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Rom 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ.
come--(Compare "faith came," Gal 3:23).
the promise-- (Rom 4:21).
ordained--Greek, "constituted" or "disposed."
by angels--as the instrumental enactors of the law [ALFORD] God delegated the law to angels as something rather alien to Him and severe (Acts 7:53; Heb 2:2-3; compare Deut 33:2, "He came with ten thousands of saints," that is, angels, Ps 68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness.
in the hand of a mediator--namely, Moses. Deut 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.
3:203:20: Իսկ միջնորդ՝ միո՛յ ուրուք ո՛չ է, բայց Աստուած մի՛ է։
20 Իսկ միջնորդը ենթադրում է երկու կողմ, մինչդեռ Աստուած մէ՛կ է:
20 Բայց միջնորդը մէկի միջնորդ չէ. սակայն Աստուած մէկ է։
Իսկ միջնորդ միոյ ուրուք ոչ է, բայց Աստուած մի է:

3:20: Իսկ միջնորդ՝ միո՛յ ուրուք ո՛չ է, բայց Աստուած մի՛ է։
20 Իսկ միջնորդը ենթադրում է երկու կողմ, մինչդեռ Աստուած մէ՛կ է:
20 Բայց միջնորդը մէկի միջնորդ չէ. սակայն Աստուած մէկ է։
zohrab-1805▾ eastern-1994▾ western am▾
3:2020: Но посредник при одном не бывает, а Бог один.
3:20  ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν.
3:20. ὁ (the-one) δὲ (moreover) μεσίτης (a-mediator) ἑνὸς (of-one) οὐκ (not) ἔστιν, (it-be,"ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) εἷς (one) ἐστίν. (it-be)
3:20. mediator autem unius non est Deus autem unus estNow a mediator is not of one: but God is one.
20. Now a mediator is not of one; but God is one.
3:20. Now a mediator is not of one, yet God is one.
Now a mediator is not [a mediator] of one, but God is one:

20: Но посредник при одном не бывает, а Бог один.
3:20  ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν, ὁ δὲ θεὸς εἷς ἐστιν.
3:20. mediator autem unius non est Deus autem unus est
Now a mediator is not of one: but God is one.
3:20. Now a mediator is not of one, yet God is one.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20. На этот труднейший для понимания стих существует более трехсот толкований, которые все можно разделить на три группы. Так одни говорят, что Ап. доказывает здесь превосходство обетования пред законом тем, что понятие посредничества требует признания не одной, а двух сторон, тогда как Богу свойственно являться единою стороною - решающею все без всяких посредников... Другие, видя в этом стихе ту же цель, усматривают в даровании закона через посредника противоречие божественному единству в том, что при Синае присутствовало очень много народа или, как толкуют иные, много Ангелов, тогда как Богу свойственно вступать с кем либо в завет Одному. Третьи совершенно произвольно объясняют слово enoV как средний род. Наконец, по древнему святоотеческому толкованию, здесь Ап. указывает на Единого посредника - Христа (подробности см. у о. Галахова стр. 224-232). Но мысль места кажется довольно ясна. Ап. говорит, что посредника вообще для одного (дающего завет) - совсем не нужно. Один - сам объяснит все, что ему нужно и чего он хочет. Значить, если посредник выступает, то он является представителем многих, целой массы заинтересованных в заключении договора лиц. Но с чьей же стороны должен был выступить посредник при заключении завета при Синае? Тут выступили сотни тысяч евреев с одной стороны, а с другой - Единый Бог (а Бог - один). Ясно, что посредник был нужен народу, а не Богу, Который, как Один составляющий сторону, заключающую договор, мог Сам высказать Свои требования. Итак Моисей явился посредником и представителем не Бога, а народа Израильского. Значит, закон получен не прямо народом от Бога, а через посредника, что, понятно, унижает его по сравнению с обетованием Аврааму, которое Авраамом было получено от Бога непосредственно. Ап., очевидно, хочет сказать, что многотысячная толпа Евреев не была способна к общению с Богом непосредственно, тогда как единый Авраам легко вошел в общение с единым Богом и понял волю Божию совершенно правильно, не внося в нее никаких собственных прибавлений, чего нельзя было сказать о законе, в который были приняты и некоторые обычаи, установившиеся в народе Израильском (напр. обычай кровавой мести, обычай рабовладельчества). Закон, таким образом, имел индивидуальный, узко-национальный характер и не мог быть усвоен всеми народами, как это могло быть по отношению к обетованию.
Adam Clarke: Commentary on the Bible - 1831
3:20: A mediator is not a mediator of one - As a mediator, μεσιτης, signifies a middle person, there must necessarily be two parties, between whom he stands, and acts in reference to both, as he is supposed to have the interests of both equally at heart.
This verse is allowed to be both obscure and difficult; and it is certain that there is little consent among learned men and critics in their opinions concerning it. Rosenmuller thinks that the opinion of Nosselt is to be preferred to all others.
He first translates the words ὁ δε μεσιτης ἑνος ουκ εστιν thus: But he (viz. Moses) is not the mediator of that one race of Abraham, viz. the Christians; for ἑνος relates to the σπερμα ᾡ επηγγελται, the seed that should come, Gal 3:19, of which he said, ὡς εφ' ἑνος, as of one, Gal 3:16. If Paul had written ὁ δε μεσιτης του ἑνος εκεινου ουκ εστι, he is not the mediator of one, no person would have had any doubt that σπερματος, seed, ought to be supplied after ἑνος, of one, Gal 3:19-20. The same mode of speaking Paul uses, Rom 5:17; ὁ δε, but he, ὁ for αυτος, Mat 12:3, Mat 12:11, Mat 12:39, ὁ δε ειπεν, but he said. Though Moses was the Mediator between God and the Israelites, yet he was not the mediator between God and that one seed which was to come; viz. the Gentiles who should believe in Christ.
But God is one - He is the one God, who is the Father of the spirits of all flesh; the God of the Gentiles as well as the God of the Jews. That this is St. Paul's meaning is evident from his use of the same words in other places, Ti1 2:5 : ἑις γαρ Θεος, etc., for there is one God, and one mediator between God and man, that is, there is only one God and one mediator for the whole human race; Eph 4:5, Eph 4:6 : One Lord, one faith, one baptism, εἱς Θεος και πατηρ παντων, One God and Father of All. The sense of the whole is: Moses was the mediator of one part of Abraham's seed, viz. the Israelites; but of the other seed, the Gentiles, he was certainly not the mediator; for the mediator of that seed, according to the promise of God, and covenant made with Abraham, is Christ.
Though Nosselt has got great credit for this interpretation, it was given in substance long before him by Dr. Whitby, as may be seen in the following words: "But this mediator (Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessings of Abraham, Gal 3:8, Gal 3:14. But God, who made the promise that in one should all the families of the earth be blessed, Is One; the God of the other party, the Gentiles, as well as of the Jews, επειπερ εἱς ὁ Θεος, seeing he is One God, who will justify the circumcision by faith, and the uncircumcision through faith, Rom 3:30." This exposition is so plain, and so well supported by the different scriptures already quoted, that there can be but small, if any, doubt of its propriety. The clause has been translated thus: "Now a mediator supposes two parties, of which God is but one."
Albert Barnes: Notes on the Bible - 1834
3:20: Now a mediator is not a mediator of one ... - This verse has given great perplexity to commentators. "There is, unquestionably," says Bloomfield, "no passage in the New Testament that has so much, and to so little purpose, exercised the learning and ingenuity of commentators as the present, which seems to defy all attempts to elicit any satisfactory sense, except by methods so violent as to be almost the same thing as writing the passage afresh." In regard, however, to the truth of the declarations here - that "a mediator is not a mediator of one," and that "God is one" - there can be no doubt, and no difficulty. The very idea of a mediator supposes that there are two parties or persons between whom the mediator comes either to reconcile them or to bear some message from the one to the other; and it is abundantly affirmed also in the Old Testament that there is but one God; see Deu 6:4.
But the difficulty is, to see the pertinency or the bearing of the remark on the argument of the apostle. What does he intend to illustrate by the declaration? and how do the truths which he states, illustrate the point before him? It is not consistent with the design of these notes to detail the numerous opinions which have been entertained of the passage. They may be found in the larger commentaries, and particularly may be seen in Koppe, Excursus vii. on the Galatians. After referring to a number of works on the passage, Rosenmuller adopts the following interpretation, proposed by Noessett, as expressing the true sense. But he (that is, Moses) is not a mediator of one race (to wit, the Abrahamic), but God is the same God of them and of the Gentiles. The sense according to this is, that Moses had not reference in his office as mediator or as internuncius to the descendants of Abraham, or to that one seed or race, referred to in the promise.
He added the hard conditions of the Law; required its stern and severe observances; his institutions pertained to the Jews mainly. They indeed might obtain the favor of God, but by compliance with the severe laws which he had ordained. But to the one seed, the whole posterity of Abraham, they concerning whom the promise was made, the Gentiles as well as the Jews, he had no reference in his institutions: all their favors, therefore, must depend on the fulfillment of the promise made to Abraham. But God is one and the same in reference to all. His promise pertains to all. He is the common God to the Jews and the Gentiles. There is great difficulty in embracing this view of the passage, but it is not necessary for me to state the difficulty or to attempt to show that the view here proposed cannot be defended. Whitby has expressed substantially the same interpretation of this passage. "But this mediator (namely, Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessing of Abraham, Gal 3:8, Gal 3:14. But God, who made the promise, 'That in one should all the families of the earth be blessed,' is one; the God of the other party, the Gentiles as well as the Jews, and so as ready to justify the one as the other."
According to this interpretation, the sense is, that Moses was mediator of one part of Abraham's seed, the Israelites; but was not the mediator of the other part of that seed, the Gentiles; yet there was the same God to both parties, who was equally ready to justify both. Locke has expressed a view of the passage which differs somewhat from this, but which has quite as much plausibility. According to his exposition it means, that God was but one of the parties to the promise. The Jews and the Gentiles made up the other. But at the giving of the Law Moses was a mediator only between God and the Israelites, and, therefore, could not transact anything which would tend to the disannulling of the promise which was between God and the Jews and Gentiles together, the other party to the promise. Or in other words, at the covenant made on Mount Sinai, there was really present but one of the parties, and consequently nothing could be done that would affect the other.
Moses did not appear in behalf of the Gentiles. They had no representative there. He was engaged only for the Jews, for a part only of the one party, and that part could not transact anything for the whole. The giving of the Law, therefore, could not affect the promise which was made to Abraham, and which related to the Jews and the Gentiles as together constituting one party. This view is plausible. It has been adopted by Doddridge, and perhaps may be the true interpretation. No one can deny, however, that it is forced, and that it is far from being obvious. It seems to be making a meaning for the apostle, or furnishing him with an argument, rather than explaining the one which he has chosen to use; and it may be doubted whether Paul would have used an argument that required so much explanation as this before it could be understood. All these expositions proceed on the supposition that the word "mediator" here refers to Moses, and that the transaction here referred to was that on Mount Sinai. I would suggest a sense of the passage which I have found in none of the commentaries which I have consulted, and which I would, therefore, propose with diffidence.
All that I can claim for it is, that it may possibly be the meaning. According to the view which I shall submit, the words here are to be regarded as used in their usual signification; and the simplest interpretation possible is to be given to the propositions in the verse. One proposition is, that a mediator is not appointed with reference to one party, but to two. This proposition is universal. WheRev_er there is a mediator there are always two parties. The other proposition is, that God is one; that is, that he is the same one God, in whatever form his will may be made known to people, whether by a promise as to Abraham, or by the Law as to Moses. The interpretation which I would propose embraces the following particulars:
(1) The design of the apostle is, to show that the giving of the Law could not abrogate or affect the promise made to Abraham; and to show at the same time what is its true object. It could not annul the promises, says Paul. It was given long after, and could not affect them, Gal 3:17. It was an addition, an appendage, a subsequent enactment for a specific purpose, yet a part of the same general plan, and subordinate to the Mediator, Gal 3:19. It was to be shown also that the Law was not against the promises of God. It was a good law Gal 3:21; and was not designed to be an opposing system, or intended to counteract the promise, or the scheme of salvation by promise, but was a part of the same great plan.
(2) a mediator always supposes two parties. In all the transactions, therefore, where a mediator is employed, there is supposed to be two parties. When, therefore, the promise was made to Abraham with reference to the Messiah, the great Mediator; and when the Law was given in the hand of the Mediator, and under his control, there is always supposed to be two parties.
(3) the whole arrangement here referred to is under the Mediator, and with reference to him. The promise made to Abraham had reference to him and to those who should believe on him; and the Law given by Moses was also under him, and with reference to him. He was the grand object and agent of all. He was the Mediator with reference to both. Each transaction had reference to him, though in different ways the transaction with Abraham relating to him in connection with a promise; the transaction at the giving of the Law being under his control as Mediator, and being a part of the one great plan. There was an identity of plan; and the plan had reference to the Messiah, the great Mediator.
(4) God is one and the same. He is throughout one of the parties; and he does not change. However the arrangements may vary, whether in giving the Law or imparting a promise, He is the same. There is only one God in all the transaction; and He, throughout, constitutes one of the parties. The other party is man, at first receiving the promise from this one God with reference to the Mediator through Abraham, and then receiving the Law through the same Mediator on Mount Sinai. He is still the one party unchanged; and there is the same Mediator; implying all along that there are two parties.
(5) it follows, therefore, agreeably to the argument of the apostle, that the Law given so long after the promise, could not abrogate it, because they pertained to the same plan, were under the same one God, who was one unchanging party in all this transaction, and had reference to the same Mediator and were alike under his control. It followed, also, that the Law was temporary Gal 3:19; interposed for important purposes until the "seed should come," because it was a part of the same general arrangement, and was under the control of the same Mediator, and directed by the same one God, the unchanging one party in all these transactions. It followed, further, that the one could not be against the other Gal 3:21, because they were a part of the same plan, under the control of the same Mediator, and where the same God remained unchanged as the one party. All that is assumed in this interpretation is:
(a) That there was but one plan or arrangement; or that the transaction with Abraham and with Moses were parts of one great scheme; and,
(b) That the Mediator here referred to was not Moses, but the Messiah, the Son of God.
The following paraphrase will express the sense which I have endeavored to convey. "The giving of the Law could not annul or abrogate the promise made to Abraham. It was long after that, and it was itself subservient to that. It was given by the instrumentality of angels, and it was entirely under the control of the Mediator, the Messiah. The plan was one; and all the parts of it, in the promise made to Abraham and in the giving of the Law, were subordinate to him. A mediator always supposes two parties, and the reference to the Mediator, alike in the promise to Abraham and in the giving of the Law, supposes that there were two parties. God is one party, the same unchanging God in all the forms of the promise and of the Law. In this state of things, it is impossible that the Law should clash with the promise, or that it should supersede or modify it. It was a part of the one great plan; appointed with reference to the work which the Mediator came to do; and in accordance with the promise made to Abraham; and therefore they could not be contradictory and inconsistent." It is assumed in all this that the Messiah was contemplated in the whole arrangement, and that it was entered into with reference to him. That this may be assumed no one can deny who believes the scriptures. The whole arrangement in the Old Testament, it is supposed, was designed to be ancillary to redemption; and the interpretation which has been submitted above is based on that supposition.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:20: a mediator is: Job 9:33; Act 12:20; Ti1 2:5
but: Gal 3:17; Gen 15:18, Gen 17:1, Gen 17:2; Deu 6:4; Rom 3:29
Geneva 1599
3:20 Now a mediator is not [a mediator] of one, (24) but God is one.
(24) A taking away of an objection, lest any man might say that sometimes by consent of the parties which have made a covenant, something is added to the covenant, or the former covenants are broken. This, the apostle says, does not come to pass in God, who is always one, and the very same, and like himself.
John Gill
3:20 Now a mediator is not a mediator of one,.... A mediator supposes two parties he stands between, and these at a distance from, or disagreeing with each other; where there is but one party, there can be no need of, nor any reason for, a mediator; so Christ is the Mediator between God and men, the daysman, Job 9:33, that lays his hands upon them both; and Moses, he was the mediator between God and the Israelites:
but God is one; not in person, for there are three persons in the Godhead, the Father, the Word, and the Holy Ghost, and these three are one, in nature and essence; so that though there are three persons, there is but one God, and who is the God both of Jews and Gentiles; who is of one mind concerning them, and has taken them into one and the same covenant, and makes use of one and the same method in the justification of them: but the true sense of the phrase here is, that whereas a mediator supposes two parties at variance, "God is one of the two"; as the Ethiopic version reads the words; he is a party offended, that stands off, and at a distance, which the law given by angels in the hand of a mediator shows; so that that is rather a sign of disagreement and alienation, and consequently that justification is not to be expected by it.
John Wesley
3:20 Now the mediator is not a mediator of one - There must be two parties, or there can be no mediator between them; but God who made the free promise to Abraham is only one of the parties. The other, Abraham, was not present at the time of Moses. Therefore in the promise Moses had nothing to do. The law, wherein he was concerned, was a transaction of quite another nature.
Robert Jamieson, A. R. Fausset and David Brown
3:20 "Now a mediator cannot be of one (but must be of two parties whom he mediates between); but God is one" (not two: owing to His essential unity not admitting of an intervening party between Him and those to be blessed; but as the ONE Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "the Seed," without new condition, and without a mediator such as the law had). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did (Ex 19:12-13, Ex 19:17, Ex 19:21-24; Heb 12:19-24). The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, namely, face to face directly; by promise and grace, and not conditions; to all nations united by faith in the one seed (Eph 2:14, Eph 2:16, Eph 2:18), and not to one people to the exclusion and severance from the ONE common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (Ti1 2:5). For Jesus is not a mediator separating the two parties in the covenant of promise or grace, as Moses did, but ONE in both nature and office with both God and man (compare "God in Christ," Gal 3:17): representing the whole universal manhood (1Cor 15:22, 1Cor 15:45, 1Cor 15:47), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished (1Cor 15:24); and God's ONENESS (Zech 14:9), as "all in all," shall be fully manifested. Compare Jn 1:17, where the two mediators--Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace--are contrasted. The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as JARCHIUS) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth (Zeph 3:9). Paul (Rom 3:30) infers the same truth from the ONENESS of God (compare Eph 4:4-6). He, as being One, unites all believers, without distinction, to Himself (Gal 3:8, Gal 3:16, Gal 3:28; Eph 1:10; Eph 2:14; compare Heb 2:11) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator.
3:213:21: Իսկ արդ՝ օրէնքն հակառա՞կ ինչ իցեն աւետեա՛ցն Աստուծոյ. քա՛ւ լիցի. զի եթէ տուեա՛լ էին օրէնքն՝ որ կարօղ էին կենդանի՛ առնել, ապա հաստա՛տ յօրինա՛ց անտի է արդարութիւն[4228]։ [4228] Ոմանք. Զի թէ տուեալ էին... անտի էր արդարութիւնն։
21 Եւ արդ, օրէնքը Աստծու խոստումներին հակառա՞կ է. քա՛ւ լիցի. որովհետեւ, եթէ օրէնքը, որ տրուած է, կարո՛ղ լինէր կեանք տալ, ապա հաստատապէս արդարութիւնը օրէնքից կը լինէր:
21 Ուրեմն օրէնքը հակառա՞կ բան մըն է Աստուծոյ խոստումներուն։ Քա՛ւ լիցի. քանզի եթէ տրուած ըլլար այնպիսի օրէնք մը, որ կարող ըլլար կենդանացնել, այն ատեն իրաւցնէ արդարութիւնը օրէնքէն կ’ըլլար։
Իսկ արդ օրէնքն հակառա՞կ ինչ իցեն աւետեացն Աստուծոյ. քաւ լիցի. զի եթէ տուեալ էին օրէնքն որ կարող էին կենդանի առնել, ապա հաստատ յօրինաց անտի էր արդարութիւն:

3:21: Իսկ արդ՝ օրէնքն հակառա՞կ ինչ իցեն աւետեա՛ցն Աստուծոյ. քա՛ւ լիցի. զի եթէ տուեա՛լ էին օրէնքն՝ որ կարօղ էին կենդանի՛ առնել, ապա հաստա՛տ յօրինա՛ց անտի է արդարութիւն[4228]։
[4228] Ոմանք. Զի թէ տուեալ էին... անտի էր արդարութիւնն։
21 Եւ արդ, օրէնքը Աստծու խոստումներին հակառա՞կ է. քա՛ւ լիցի. որովհետեւ, եթէ օրէնքը, որ տրուած է, կարո՛ղ լինէր կեանք տալ, ապա հաստատապէս արդարութիւնը օրէնքից կը լինէր:
21 Ուրեմն օրէնքը հակառա՞կ բան մըն է Աստուծոյ խոստումներուն։ Քա՛ւ լիցի. քանզի եթէ տրուած ըլլար այնպիսի օրէնք մը, որ կարող ըլլար կենդանացնել, այն ատեն իրաւցնէ արդարութիւնը օրէնքէն կ’ըլլար։
zohrab-1805▾ eastern-1994▾ western am▾
3:2121: Итак закон противен обетованиям Божиим? Никак! Ибо если бы дан был закон, могущий животворить, то подлинно праведность была бы от закона;
3:21  ὁ οὗν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζῳοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη.
3:21. ὁ (The-one) οὖν (accordingly) νόμος (a-parcelee) κατὰ (down) τῶν (of-the-ones) ἐπαγγελιῶν (of-messagings-upon-unto) [τοῦ "[of-the-one) θεοῦ]; (of-a-Deity]?"μὴ (Lest) γένοιτο : ( it-may-have-had-became ) εἰ (if) γὰρ (therefore) ἐδόθη (it-was-given) νόμος (a-parcelee) ὁ (the-one) δυνάμενος ( abling ) ζωοποιῆσαι, (to-have-life-done-unto,"ὄντως (unto-being) ἐν (in) νόμῳ (unto-a-parcelee) ἂν (ever) ἦν (it-was) ἡ (the-one) δικαιοσύνη. (a-course-belongedness)
3:21. lex ergo adversus promissa Dei absit si enim data esset lex quae posset vivificare vere ex lege esset iustitiaWas the law then against the promises of God: God forbid! For if there had been a law given which could give life, verily justice should have been by the law.
21. Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.
3:21. So then, was the law contrary to the promises of God? Let it not be so! For if a law had been given, which was able to give life, truly justice would be of the law.
the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law:

21: Итак закон противен обетованиям Божиим? Никак! Ибо если бы дан был закон, могущий животворить, то подлинно праведность была бы от закона;
3:21  ὁ οὗν νόμος κατὰ τῶν ἐπαγγελιῶν [τοῦ θεοῦ]; μὴ γένοιτο· εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζῳοποιῆσαι, ὄντως ἐκ νόμου ἂν ἦν ἡ δικαιοσύνη.
3:21. lex ergo adversus promissa Dei absit si enim data esset lex quae posset vivificare vere ex lege esset iustitia
Was the law then against the promises of God: God forbid! For if there had been a law given which could give life, verily justice should have been by the law.
3:21. So then, was the law contrary to the promises of God? Let it not be so! For if a law had been given, which was able to give life, truly justice would be of the law.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21-22. Можно ли после всего сказанного говорить, что закон Моисеев противен, т. е. хочет и может заменить собою обетования Божии, данные Аврааму (kata имеет значение против)? Ни в каком случае. Он мог бы высказывать такую претензию, если бы мог животворить, т. е. обновлять человека нравственно (zwopoihsai - здесь, как и в др. посланиях Павла - Рим VII:5: и сл. 9-13; VIII:2-11; 2Кор. III:6-9; Еф II:1, 5: - означает нравственное оживление, которое может быть приравнено к оживлению мертвых). Но Ап. уже показал (II:16; III:10-12), что закон не способен на это дело. А если это так, то ясно, что и в Ветхом Завете праведность приобреталась не благодаря закону и что, следовательно, закон не может входить в конкуренцию с обетованием и предлагать какой-нибудь столь же доступный, как и вера, - которую требовало обетование, - путь к оправданию и к получению обещанного наследства. Напротив, Писание, т. е. весь Ветхий Завет, всех заключило или заперло как бы в темницу под грех или иначе все (panta), т. е. и людей и дела их объявило, признало такими, которые заслуживают названия "грешных", и всех поместило этим как бы в заключение, из которого нет выхода (ср. Рим III:9-18). - Дабы обетование... Иудеи и иудео-христиане, которым ближе всего дано Писание, должны из согласного свидетельства этого Писания относительно греховности всех людей и всех человеческих поступков узнать, что никогда в истории Израильского народа не было такого времени, чтобы существовала праведность, получаемая из закона или благодаря закону. Отсюда они должны придти к такому выводу, что для получения оправдания всем нужно уверовать в Иисуса Христа и через Него уже получить обещанное Аврааму и его потомству наследие.
Adam Clarke: Commentary on the Bible - 1831
3:21: Is the law then against the promises of God? - Is it possible that the intervention of the law, in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible.
For if there had been a law, etc. - If any law or rule of life could have been found out that would have given life - saved sinners from death, and made them truly happy, then righteousness- justification, should have been by that law.
Albert Barnes: Notes on the Bible - 1834
3:21: Is the law then against the promises of God? - Is the Law of Moses to be regarded as opposed to the promises made to Abraham? Does this follow from any view which can be taken of the subject? The object of the apostle in asking this question is, evidently, to take an opportunity to deny in the most positive manner that there can be any such clashing or contradiction. He shows, therefore, what was the design of the Law, and declares that the object was to further the plan contemplated in the promise made to Abraham. It was an auxiliary to that. It was as good as a law could be; and it was designed to prepare the way for the fulfillment of the promise made to Abraham.
God forbid - It cannot be. It is impossible. I do not hold such an opinion. Such a sentiment by no means follows from what has been advanced; compare the note at Rom 3:4.
For if there had been a law given which could have given life - The Law of Moses is as good as a law can be. It is pure, and truly, and good. It is not the design to insinuate anything against the Law in itself, or to say that as a law it is defective. But law could not give life. It is not its nature; and man cannot be justified by obedience to it. No man has ever yielded perfect compliance with it and no man, therefore, can be justified by it, compare the notes at Gal 2:16; Gal 3:10, note.
Verily righteousness should have been by the law - Or justification would have been secured by the Law. The Law of Moses was as well adapted to this as a law could be. No better law could have been originated for this purpose, and if people were to attempt to justify themselves before God by their own works, the Law of Moses would be as favorable for such an undertaking as any law which could be Rev_ealed. It is as reasonable, and equal, and pure. Its demands are as just, and its terms as favorable as could be any of the terms of mere law. And such a law has been given in part in order to show that justification by the Law is out of the question. If people could not be justified by a law so pure, and equal, and just; so reasonable in all its requirements and so perfect, how could they expect to be justified by conformity to any inferior or less perfect rule of life? The fact, therefore, that no one can be justified by the pure law Rev_ealed on Mount Sinai, foRev_er settles the question about the possibility of being justified by law.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:21: the law: Mat 5:17-20; Rom 3:31, Rom 7:7-13
God forbid: Gal 2:17; Rom 3:4, Rom 3:6
for: Gal 2:19, Gal 2:21; Rom 3:20
righteousness: Rom 3:21, Rom 3:22, Rom 9:31, Rom 10:3-6; Phi 3:6-9; Heb 11:7
Geneva 1599
3:21 (25) [Is] the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
(25) The conclusion uttered by a manner of asking a question, and it is the same that was uttered before in (Gal 3:17), but proceeding from another principle, so that the argument is new, and is this: God is always like himself: therefore the Law was not given to abolish the promises. But it would abolish them if it gave life, for by that means it would justify, and therefore it would abolish that justification which was promised to Abraham and to his seed by faith. No, it was rather given to bring to light the guiltiness of all men, to the end that all believers fleeing to Christ, might be freely justified in him.
John Gill
3:21 Is the law then against the promises of God?.... If the law was added because of transgressions, and curses for them, and if the inheritance is not of it, but by promise, were it, it would not be by promise, then, says an objector, it is against the promises: these are contrary to one another, and God, in giving the one and the other, must contradict himself: to which it is replied,
God forbid; a way of speaking the apostle uses, when he would express his abhorrence and detestation of anything, as here; for though the law and promises are distinct things, and have their separate uses, yet they are not contradictory to each other; the law has its use, and so have the promises; the promises do not set aside the law as useless on all accounts, nor does the law disannul the promises, but is subservient to them:
for if there had been a law which could have given life, verily righteousness should have been by the law; but the law cannot give life, spiritual life to a dead sinner; God only can do this, Father, Son, and Spirit; so far is the law from giving it efficiently, that it is not so much as the means of it; it is not made use of this way; God makes use of the law to kill, but not to make alive; he makes use of the law to strike dead all a man's hopes of happiness, by the deeds of it; but it is the Gospel he uses to quicken and comfort; that is the Spirit that giveth life. The law requires as much of a dead sinner, as it did of Adam in innocence, but gives him no life, activity, and strength to perform; could it quicken him, and enable him to do all its demands perfectly, then there would be righteousness, and so justification by it, as by the promise; whence it appears that there is no contrariety in the law to the promises: the reason why there is no righteousness is, because it cannot give life, spiritual life and strength; and if so, then not eternal life; which is the free gift of God, and not the merit of men's works: this is directly contrary to a notion of the Jews, who cry up the law as a life giving law; say they (n),
"great is the law, , "for it giveth life to them that do it", in this world, and in the world to come:''
and elsewhere (o),
"the law is a tree of life to all that study in it,
, "to give unto them life" in this world, and "to give unto them life" in the world to come.''
(n) Pirke Abot, c. 6. sect. 6. (o) Zohar in Gen. fol. 70. 3. & in Num. fol. 62. 1.
John Wesley
3:21 Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth. If there had been a law which could have given life - Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification. with all the blessings consequent upon it, would have been by that law.
Robert Jamieson, A. R. Fausset and David Brown
3:21 "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."
life--The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.
3:223:22: Այլ փակեցի՛ն գիրք զամենեսին ընդ մեղօք, զի աւետիքն ՚ի հաւատո՛ց անտի Յիսուսի Քրիստոսի տացի՛ն հաւատացելոց։
22 Բայց Սուրբ Գիրքը ամէն ինչ դրեց մեղքի տակ, որպէսզի խոստումը Յիսուս Քրիստոսի հաւատով տրուի հաւատացողներին:
22 Բայց գիրքը բոլոր աշխարհը մեղքի տակ կը ցուցնէ, որպէս զի խոստումը Յիսուս Քրիստոսին հաւատքովը տրուի հաւատացեալներուն։
Այլ փակեցին գիրք զամենեսին ընդ մեղօք, զի աւետիքն ի հաւատոց անտի Յիսուսի Քրիստոսի տացին հաւատացելոց:

3:22: Այլ փակեցի՛ն գիրք զամենեսին ընդ մեղօք, զի աւետիքն ՚ի հաւատո՛ց անտի Յիսուսի Քրիստոսի տացի՛ն հաւատացելոց։
22 Բայց Սուրբ Գիրքը ամէն ինչ դրեց մեղքի տակ, որպէսզի խոստումը Յիսուս Քրիստոսի հաւատով տրուի հաւատացողներին:
22 Բայց գիրքը բոլոր աշխարհը մեղքի տակ կը ցուցնէ, որպէս զի խոստումը Յիսուս Քրիստոսին հաւատքովը տրուի հաւատացեալներուն։
zohrab-1805▾ eastern-1994▾ western am▾
3:2222: но Писание всех заключило под грехом, дабы обетование верующим дано было по вере в Иисуса Христа.
3:22  ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵνα ἡ ἐπαγγελία ἐκ πίστεως ἰησοῦ χριστοῦ δοθῇ τοῖς πιστεύουσιν.
3:22. ἀλλὰ (Other) συνέκλεισεν (it-latched-together,"ἡ (the-one) γραφὴ (a-scribing,"τὰ (to-the-ones) πάντα ( to-all ) ὑπὸ (under) ἁμαρτίαν (to-an-un-adjusting-along-unto,"ἵνα (so) ἡ (the-one) ἐπαγγελία (a-messaging-upon-unto) ἐκ (out) πίστεως (of-a-trust) Ἰησοῦ (of-an-Iesous) Χριστοῦ (of-Anointed) δοθῇ (it-might-have-been-given) τοῖς (unto-the-ones) πιστεύουσιν . ( unto-trusting-of )
3:22. sed conclusit scriptura omnia sub peccato ut promissio ex fide Iesu Christi daretur credentibusBut the scripture hath concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to them that believe.
22. Howbeit the scripture hath shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
3:22. But Scripture has enclosed everything under sin, so that the promise, by the faith of Jesus Christ, might be given to those who believe.
But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe:

22: но Писание всех заключило под грехом, дабы обетование верующим дано было по вере в Иисуса Христа.
3:22  ἀλλὰ συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν ἵνα ἡ ἐπαγγελία ἐκ πίστεως ἰησοῦ χριστοῦ δοθῇ τοῖς πιστεύουσιν.
3:22. sed conclusit scriptura omnia sub peccato ut promissio ex fide Iesu Christi daretur credentibus
But the scripture hath concluded all under sin, that the promise, by the faith of Jesus Christ, might be given to them that believe.
3:22. But Scripture has enclosed everything under sin, so that the promise, by the faith of Jesus Christ, might be given to those who believe.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:22: But the scripture hath concluded - All the writings of the prophets have uniformly declared that men are all sinners, and the law declares the same by the continual sacrifices which it prescribes. All, therefore have sinned, and come short of the glory of God; and, being tried and found guilty, συνεκλεισεν ἡ γραφη, the Scripture hath shut them up - put them in prison, and locked them up, till the time should come in which the sentence of the law should be executed upon them: (See Rom 3:9-20, and the notes there; and particularly Rom 11:32 (note), where the apostle uses the same metaphor, and which in the note is particularly explained.) That the promise of justification, by faith of Jesus Christ, might be given to them that believe.
Albert Barnes: Notes on the Bible - 1834
3:22: But the Scripture - The Old Testament (see the note at Joh 5:39), containing the Law of Moses.
Hath concluded all under sin - Has "shut up" (συνέκλεισεν sunekleisen) all under the condemnation of sin; that is, has declared all people, no matter what their rank and external character, to be sinners. Of course, they cannot be justified by that law which declares them to be guilty, and which condemns them, any more than the Law of the land will acquit a murderer, and pronounce him innocent, at the same time that it holds him to be guilty. In regard to the meaning of the expression used here; see the note at Rom 11:32; compare Rom 3:9, Rom 3:19. "That the promise by faith of Jesus Christ, etc." That the promise referred to in the transaction with Abraham, the promise of justification and life by faith in the Messiah. Here we see one design of the Law. It was to show that they could not be justified by their own works, to hedge up their way in regard to justification by their own righteousness, and to show them their need of a better righteousness. The Law accomplishes the same end now. It shows people that they are guilty; and it does it in order that they may be brought under the influence of the pure system of the gospel, and become interested in the promises which are connected with eternal salvation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:22: concluded: Gal 3:8-10, Gal 3:23; Psa 143:2; Rom 3:9-20, Rom 3:23, Rom 5:12, Rom 5:20, Rom 11:32
that: Gal 3:14, Gal 3:17, Gal 3:29; Rom 4:11-16, Rom 5:20, Rom 5:21; Ti2 1:1; Heb 6:13-17, Heb 9:15; Pe2 1:4; Pe2 3:13; Jo1 2:25, Jo1 5:11-13
to: Mar 16:16; Joh 3:15-18, Joh 3:36, Joh 5:24, Joh 6:40, Joh 11:25, Joh 11:26, Joh 12:46, Joh 20:31; Act 16:31; Rom 10:9; Jo1 3:23, Jo1 3:24, Jo1 5:13
Geneva 1599
3:22 But the (s) scripture hath concluded (t) all under sin, that the (u) promise by faith of Jesus Christ might be given to them that believe.
(s) By this word "scripture" he means the Law.
(t) All mankind, and whatever comes from mankind.
(u) In every one of these words, there lies an argument against the merits of works: for all these words, promise, faith, Christ, might be given, to believers, are against meritorious works, and not one of them can be included as a meritorious work.
John Gill
3:22 But the Scripture hath concluded all under sin,.... By the "Scripture" is meant, either the writing of the law in particular, the killing letter, or the whole Scripture, or God in it; and who by and in it has shown, declared, and proved, that all the individuals of human nature, Jews and Gentiles, and all that is in them, and done by them, are under the power and dominion of sin, defiled by it, and involved in the guilt of it; for it is not "all persons", but "all things", belonging to all persons; all the members of their bodies, and faculties of their souls; all their thoughts, inclinations, and intentions; all their works and services, even their best righteousness, which is as filthy rags; all are declared to be sinful and polluted, and men on account of them to be guilty before God, and liable to punishment; from whence there can be no escape by the law of works; for they are like men concluded, or shut up in a prison, from which there is no apparent likelihood of deliverance: now the Spirit of God, discovering to men this their wretched and desperate condition, under the law and sin, reveals Christ and his righteousness to them, and enables and encourages them to believe in him, by whom only they can be justified from all things, they cannot by the law of Moses, in which they see themselves shut up, as in a prison:
that the promise by faith of Jesus Christ might be given to them that believe; by the "promise" is intended, the promise of life and salvation, and particularly of a justifying righteousness; which is given, not merited; righteousness is a gift, a gift of grace, a free gift, and so is eternal life; salvation in all its parts is of free grace; Christ is a free gift, and so are all things along with him; yea, faith itself, by which they are received, it is not of ourselves, it is the gift of God; Christ is the author and finisher, as well as the object of it; and therefore here called "the faith of Jesus Christ": and such that have it, to them the promise, or the things promised, righteousness and life are given, which the law could not give; not to them that work, but to them that believe: thus the law is so far from being against the promises of God, that it is subservient to them; for though the law has no tendency in itself to bring persons to Christ, and to believe in him for righteousness, yet this concluding men under sin, showing them their desperate, and hopeless, and helpless condition, the Spirit of God takes occasion from hence to reveal Christ unto them, and to enable them as perishing creatures to venture on him, and lay hold on the hope set before them in the Gospel; and so they come to enjoy the grand promise of it, even life and salvation by Christ.
John Wesley
3:22 But, on the contrary, the scripture wherein that law is written hath concluded all under sin - Hath shut them up together, (so the word properly signifies,) as in a prison, under sentence of death, to the end that all being cut off from expecting justification by the law, the promise might be freely given to them that believe.
Robert Jamieson, A. R. Fausset and David Brown
3:22 But--as the law cannot give life or righteousness [ALFORD]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL].
the scripture--which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare Gal 3:8, "Scripture," for "the God of the Scripture."
concluded--"shut up," under condemnation, as in a prison. Compare Is 24:22, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Gal 3:7, Gal 3:9, Gal 3:25-26; Gal 5:1; Is 61:1.
all--Greek neuter, "the universe of things": the whole world, man, and all that appertains to him.
under sin-- (Rom 3:9, Rom 3:19; Rom 11:32).
the promise--the inheritance promised (Gal 3:18).
by faith of Jesus Christ--that is which is by faith in Jesus Christ.
might be given--The emphasis is on "given": that it might be a free gift; not something earned by the works of the law (Rom 6:23).
to them that believe--to them that have "the faith of (in) Jesus Christ" just spoken of.
3:233:23: Մինչչեւ՛ հաւատքն եկեա՛լ էին, ընդ օրինօք փակե՛ալ պահէա՛ք ՚ի հանդերձեալ հաւատսն որ յայտնելոց էին ՚ի մեզ[4229]։ [4229] Ոմանք. Ընդ օրինօքն փակեալ։
23 Քանի դեռ հաւատը չէր եկել, օրէնքի տակ փակուած էինք մնում՝ սպասելով գալիք այն հաւատին, որ յայտնուելու էր մեր մէջ:
23 Բայց քանի որ հաւատքը չէր եկած, օրէնքին տակ գոցուած կը պահուէինք, սպասելով այն հաւատքին, որ պիտի յայտնուէր։
Մինչչեւ հաւատքն եկեալ էին` ընդ օրինօք փակեալ պահէաք ի հանդերձեալ հաւատսն, որ յայտնելոց էին ի մեզ:

3:23: Մինչչեւ՛ հաւատքն եկեա՛լ էին, ընդ օրինօք փակե՛ալ պահէա՛ք ՚ի հանդերձեալ հաւատսն որ յայտնելոց էին ՚ի մեզ[4229]։
[4229] Ոմանք. Ընդ օրինօքն փակեալ։
23 Քանի դեռ հաւատը չէր եկել, օրէնքի տակ փակուած էինք մնում՝ սպասելով գալիք այն հաւատին, որ յայտնուելու էր մեր մէջ:
23 Բայց քանի որ հաւատքը չէր եկած, օրէնքին տակ գոցուած կը պահուէինք, սպասելով այն հաւատքին, որ պիտի յայտնուէր։
zohrab-1805▾ eastern-1994▾ western am▾
3:2323: А до пришествия веры мы заключены были под стражею закона, до того [времени], как надлежало открыться вере.
3:23  πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι.
3:23. Πρὸ (Before) τοῦ (of-the-one) δὲ (moreover) ἐλθεῖν (to-have-had-came) τὴν (to-the-one) πίστιν (to-a-trust,"ὑπὸ (under) νόμον (to-a-parcelee) ἐφρουρούμεθα (we-were-being-guarded-before-unto) συνκλειόμενοι ( being-latched-together ) εἰς (into) τὴν (to-the-one) μέλλουσαν (to-impending) πίστιν (to-a-trust) ἀποκαλυφθῆναι. (to-have-been-shrouded-off)
3:23. prius autem quam veniret fides sub lege custodiebamur conclusi in eam fidem quae revelanda eratBut before the faith came, we were kept under the law shut up, unto that faith which was to be revealed.
23. But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.
3:23. But before the faith arrived, we were preserved by being enclosed under the law, unto that faith which was to be revealed.
But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed:

23: А до пришествия веры мы заключены были под стражею закона, до того [времени], как надлежало открыться вере.
3:23  πρὸ τοῦ δὲ ἐλθεῖν τὴν πίστιν ὑπὸ νόμον ἐφρουρούμεθα συγκλειόμενοι εἰς τὴν μέλλουσαν πίστιν ἀποκαλυφθῆναι.
3:23. prius autem quam veniret fides sub lege custodiebamur conclusi in eam fidem quae revelanda erat
But before the faith came, we were kept under the law shut up, unto that faith which was to be revealed.
3:23. But before the faith arrived, we were preserved by being enclosed under the law, unto that faith which was to be revealed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23. Теперь Ап., наконец, переходит к разъяснению положительного значения закона Моисеева. Закон держал нас под стражею до того времени, когда должна была открыться вера. Хотя вера уже имела значение и в Ветхом Завете (III:6-9, 11; Рим 4; Евр 11), однако все-таки определял всю религиозную жизнь Еврея закон, а не вера, которая стала определяющим жизнь и религиозность человека началом только со времени Христа. Вера существовала, так сказать, в сокрытом виде, а через Христа она обнаружила себя во всей своей силе. Замечательно, что при этом Ап. называет закон стражем Израиля. Этим он хочет показать, что он никого не выпускал из своих рук, держал всех Евреев как бы взаперти. Другие люди могли избегнуть подчинения своему отечественному закону, переселившись в другое государство, а Еврей нигде не мог чувствовать себя свободным от ига закона. Так охранял закон Еврея от всякого шага, какой он бы захотел сделать самостоятельно, в целях выйти на свободу. На свободу закон не пускал, как бы предоставляя это сделать имевшему придти Христу.
Adam Clarke: Commentary on the Bible - 1831
3:23: But before faith came - Before the Gospel was published.
We were kept under the law, shut up - Εφρουρουμεθα· We were kept as in a strong hold, συγκεκλεισμενοι, locked up, unto the faith - the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, Rom 11:32 (note).
Albert Barnes: Notes on the Bible - 1834
3:23: But before faith came - That is, the system of salvation by faith in the Lord Jesus. Faith here denotes the Christian religion, because faith is its distinguishing characteristic.
We were kept under the law - We, who were sinners; we, who have violated the Law. It is a general truth, that before the gospel was introduced, people were under the condemning sentence of the Law.
Shut up unto the faith - Enclosed by the Law with reference to the full and glorious Revelation of a system of salvation by faith. The design and tendency of the Law was to shut us up to that as the only method of salvation. All other means failed. The Law condemned every other mode, and the Law condemned all who attempted to be justified in any other way. Man, therefore, was shut up to that as his last hope; and could look only to that for any possible prospect of salvation. The word which in this verse is rendered "were kept" ἐφρουρούμεθα ephrouroumetha, usually means to guard or watch, as in a castle, or as prisoners are guarded; and though the word should not be pressed too far in the interpretation, yet it implies that there wasa rigid scrutiny observed; that the Law guarded them; that there was no way of escape; and that they were shut up. as prisoners under sentence of death, to the only hope, which was that of pardons.
Unto the faith ... - That was the only hope. The Law condemned them, and offered no hope of escape. Their only hope was in that system which was to be Rev_ealed through the Messiah, the system which extended forgiveness on the ground of faith in his atoning blood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:23: faith came: Gal 3:19, Gal 3:24, Gal 3:25, Gal 4:1-4; Heb 12:2
under: Gal 4:4, Gal 4:5, Gal 4:21, Gal 5:18; Rom 3:19, Rom 6:14, Rom 6:15; Co1 9:20, Co1 9:21
the faith: Luk 10:23, Luk 10:24; Heb 11:13, Heb 11:39, Heb 11:40; Pe1 1:11, Pe1 1:12
Geneva 1599
3:23 (26) But before faith came, we were kept under the law, shut up unto (x) the faith which should afterwards be revealed.
(26) Now there follows another handling of the second part of this epistle, the state of which was this: although the Law (that is, the whole government of God's house according to the Law) does not justify, is it therefore to be abolished, seeing that Abraham himself was circumcised, and his posterity held still the use of Moses' Law? Paul affirms that it ought to be abolished, because it was instituted for that end and purpose, that is should be as it were a schoolmaster, and keeper to the people of God, until the promise indeed appeared, that is to say, Christ, and the Gospel manifestly published with great efficacy by the Spirit.
(x) The reason why we were kept under the Law, is set down here.
John Gill
3:23 But before faith came,.... This is to be understood, not of the grace of faith, which was under the former dispensation, as now; the Old Testament saints had the same Spirit of faith, and the same grace of faith, as for its nature, object, and use, as New Testament saints have; Adam, Abel, Enoch, Noah, Abraham, &c. believed in Christ, and were justified by faith in his righteousness, as we are. It is much better to understand it of the doctrine of faith, which though preached to Adam, and by Noah, and to Abraham, and by Isaiah, and others, yet not so clearly, largely, and fully, as by Jesus Christ and his apostles; so that the times of the Gospel may be called the times of faith, in comparison of the times of the law, and which some think is here meant; but it is best to interpret it of Christ, the object of faith, who was to come, and is come in the flesh, to fulfil the law; and, by so doing, has put an end to it; and to redeem his people from under it, and to save them with an everlasting salvation; for before this his coming in the flesh, the people of the Jews, of whom the apostle was one, were under the law:
we were kept under the law; as persons in a garrison, as the word signifies; they were kept distinct and separate from the rest of the nations of the world, and had neither civil nor religious conversation with them; and so were preserved in some measure both from their impieties and idolatries, which otherwise they were naturally prone to; and as a distinct people, unto the coming of the Messiah, who was to arise from among them; so that their being kept under the law in this sense, was both for their honour and their safety: though the meaning may also be, that they were kept under it as persons under a military guard, as the word likewise imports; and signifies, that the law kept a strict guard and a watchful eye over them, as the Roman soldier had over Paul, that kept him, and held fast the chain in his hand, with which he was bound, that he might not get loose and escape from him; see Acts 28:16 to which the apostle seems here to allude; the law kept them close to the discharge of their duty, and held them fast as prisoners; and which is more fully expressed in the next clause,
shut up. The Syriac version reads this in connection with the former, thus, "the law kept us shut up", as in a prison; and the same way reads the Arabic version; which shows the state and condition the Jews were in under the law, and how they were treated by it; not as good and righteous persons, but as persons in debt, as criminals and malefactors; a prison is made, and so the law, for such sort of persons; the law considered and used them as sinners, as criminals convicted and condemned; it did itself accuse, convict, and pronounce them guilty, and condemned them to punishment; and detained them as prisoners in its dark dungeon, where they had little light and comfort; and were as in a pit, wherein is no water; though they lay here as prisoners of hope, in expectation of the Messiah's coming; who was to proclaim liberty to the captives, and the opening of the prison to them that are bound, and to say to the prisoners, Come forth, and to them that sit in darkness, Show yourselves. Also the allusion may be to the custom of the eastern nations, in the usage of their slaves and captives; who in the daytime used to grind at a mill in a prison house, and in the night time were put down into a pit and shut up, and a mill stone put to the mouth of the pit (p); and so describes the state of bondage and slavery the Jews were in under the law, who differed nothing from servants, to whom the saints under the Gospel dispensation are opposed, Gal 3:26 as being the children of God by faith in Christ. And in this uncomfortable condition they continued,
unto the faith which should afterwards be revealed; that is, until Christ the object of faith came, who was to be revealed, or made manifest in the flesh; who, before his incarnation, not only lay in the bosom of the Father, but was in a great measure hid under the types and prophecies of the Old Testament; which though they gave some hints of him, yet but obscure ones, in comparison of the revelation made of him by his appearance in human nature; by the testimonies of his Father by a voice from heaven of angels, of John the Baptist, and others; and by his own doctrines and miracles, and by the spirit of wisdom and revelation in the knowledge of him.
(p) Schindler Lex. Pentaglott. in voce col. 1712.
John Wesley
3:23 But before faith - That is, the gospel dispensation. Came, we were kept - As in close custody. Under the law - The Mosaic dispensation. Shut up unto the faith which was to be revealed - Reserved and prepared for the gospel dispensation.
Robert Jamieson, A. R. Fausset and David Brown
3:23 faith--namely, that just mentioned (Gal 3:22), of which Christ is the object.
kept--Greek, "kept in ward": the effect of the "shutting up" (Gal 3:22; Gal 4:2; Rom 7:6).
unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. Compare the phrase, Ps 78:50, Margin; Ps 31:8.
which should afterwards, &c.--"which was afterwards to be revealed."
3:243:24: Ապա օրէնքն դաստիարա՛կ եղեն մեզ ՚ի Քրիստոս Յիսուս, զի ՚ի հաւատոցն արդարասցուք։
24 Այսպէս՝ օրէնքը դաստիարակ եղաւ՝ մեզ Քրիստոս Յիսուսին բերելու, որպէսզի հաւատով արդարանանք:
24 Ուրեմն օրէնքը մեր դաստիարակը եղաւ՝ մեզ Քրիստոսին բերելու, որպէս զի մենք հաւատքով արդարանանք։
Ապա օրէնքն դաստիարակ եղեն մեզ ի Քրիստոս Յիսուս, զի ի հաւատոցն արդարասցուք:

3:24: Ապա օրէնքն դաստիարա՛կ եղեն մեզ ՚ի Քրիստոս Յիսուս, զի ՚ի հաւատոցն արդարասցուք։
24 Այսպէս՝ օրէնքը դաստիարակ եղաւ՝ մեզ Քրիստոս Յիսուսին բերելու, որպէսզի հաւատով արդարանանք:
24 Ուրեմն օրէնքը մեր դաստիարակը եղաւ՝ մեզ Քրիստոսին բերելու, որպէս զի մենք հաւատքով արդարանանք։
zohrab-1805▾ eastern-1994▾ western am▾
3:2424: Итак закон был для нас детоводителем ко Христу, дабы нам оправдаться верою;
3:24  ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν·
3:24. ὥστε (As-also) ὁ (the-one) νόμος (a-parcelee) παιδαγωγὸς (a-child-leader) ἡμῶν (of-us) γέγονεν (it-had-hath-come-to-become) εἰς (into) Χριστόν, (to-Anointed,"ἵνα (so) ἐκ (out) πίστεως (of-a-trust) δικαιωθῶμεν: (we-might-have-been-en-course-belonged)
3:24. itaque lex pedagogus noster fuit in Christo ut ex fide iustificemurWherefore the law was our pedagogue in Christ: that we might be justified by faith.
24. So that the law hath been our tutor unto Christ, that we might be justified by faith.
3:24. And so the law was our guardian in Christ, in order that we might be justified by faith.
Wherefore the law was our schoolmaster [to bring us] unto Christ, that we might be justified by faith:

24: Итак закон был для нас детоводителем ко Христу, дабы нам оправдаться верою;
3:24  ὥστε ὁ νόμος παιδαγωγὸς ἡμῶν γέγονεν εἰς χριστόν, ἵνα ἐκ πίστεως δικαιωθῶμεν·
3:24. itaque lex pedagogus noster fuit in Christo ut ex fide iustificemur
Wherefore the law was our pedagogue in Christ: that we might be justified by faith.
3:24. And so the law was our guardian in Christ, in order that we might be justified by faith.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24. Этот стих представляет собой вывод из предыдущей мысли. Закон, таким образом, - по представлению Апостола - может быть назван детоводителем или педагогом, который вел постепенно Евреев к тому, чтобы они получили оправдание через Христа, благодаря своей вере в Него. Педагогом назывался раб, который в греческом приличном доме, а также и в римском, наблюдал за сыном хозяина, когда первый находился в возрасте от 7: до 17: лет. Он следовал за каждым шагом своего воспитанника, особенно при посещении им школы и гимназии, и обязан был охранять юношу от всякого неподобающего его положению поступка. Хотя у Римлян звание этого педагога не высоко ставилось, но у Евреев этот термин "педагог" имел высокий смысл (напр. Моисей, Аарон и Мариам в Мидраше называются "педагогами Израиля"), и Ап. здесь, несомненно, употребляет этот термин в принятом у Евреев смысле. Закон воспитывал Израиля, но его деятельность должна была продолжаться известное время. Он должен был охранять Израиля от смешения с языческими народами, чтобы народ мог остаться избранным народом Божиим.
Adam Clarke: Commentary on the Bible - 1831
3:24: The law was our schoolmaster - Ὁ νομος παιδαγωγος ἡμων γεγονεν εις Χριστον· The law was our pedagogue unto Christ. The παιδαγωγος, pedagogue, is not the schoolmaster, but the servant who had the care of the children to lead them to and bring them back from school, and had the care of them out of school hours. Thus the law did not teach us the living, saving knowledge; but, by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle's doctrine. See the note on Rom 10:4, where this figure is farther explained.
Albert Barnes: Notes on the Bible - 1834
3:24: Wherefore the law was our schoolmaster - The word rendered schoolmaster (παιδαγωγὸς paidagō gos, whence the word "pedagogue"), referred originally to a slave or freedman, to whose care boys were committed, and who accompanied them to the public schools. The idea here is not that of instructor, but there is reference to the office and duty of the "paedagogus" among the ancients. The office was usually intrusted to slaves or freedmen. It is true, that when the "paedagogus" was properly qualified, he assisted the children committed to his care in preparing their lessons. But still his main duty was not instruction, but it was to watch over the boys; to restrain them from evil and temptation; and to conduct them to the schools, where they might receive instruction. See, for illustrations of this, Wetstein, Bloomfield, etc. In the passage before us, the proper notion of pedagogue is retained. In our sense of the word schoolmaster, Christ is the schoolmaster, and not the Law. The Law performs the office of the ancient pedagogue, to lead us to the teacher or the instructor. That teacher or instructor is Christ. The ways in which the Law does this may be the following:
(1) It restrains us and rebukes us, and keeps us as the ancient pedagogue did his boys.
(2) the whole law was designed to be introductory to Christ. The sacrifices and offerings were designed to shadow forth the Messiah, and to introduce him to the world.
(3) the moral law - the Law of God - shows people their sin and danger, and thus leads them to the Saviour. It condemns them, and thus prepares them to welcome the offer of pardon through a Redeemer.
(4) it still does this. The whole economy of the Jews was designed to do this and under the preaching of the gospel it is still done. People see that they are condemned; they are convinced by the Law that they cannot save themselves, and thus they are led to the Redeemer. The effect of the preached gospel is to show people their sins, and thus to be preparatory to the embracing of the offer of pardon. Hence, the importance of preaching the Law still; and hence, it is needful that people should be made to feel that they are sinners, in order that they may be prepared to embrace the offers of mercy; compare the note at Rom 10:4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:24: the law: Gal 3:25, Gal 2:19, Gal 4:2, Gal 4:3; Mat 5:17, Mat 5:18; Act 13:38, Act 13:39; Rom 3:20-22, Rom 7:7-9, Rom 7:24, Rom 7:25; Rom 10:4; Col 2:17; Heb 7:18, Heb 7:19, Heb 9:8-16, Heb 10:1-14
justified: Gal 2:16; Act 13:39
John Gill
3:24 Wherefore the law was our schoolmaster unto Christ,.... So the words should be read, as they are by the Syriac and Ethiopic versions; for the words "to bring us" are a supplement of our translators, and have nothing to answer to them in the original; and the sense of the passage is, that the law performed this office of a schoolmaster until the coming of Christ; which shows that till that time the church was in its minority, that the Jews were but children in knowledge and understanding, and therefore stood in need, and were under the care of a schoolmaster, the law, by which the whole Mosaic administration is designed. They were taught by the moral law, the letter, the writing on the two tables, with other statutes and judgments, their duty to God and men, what is to be done and to be avoided, what is righteousness and what is not, the nature of sin, its demerit and consequences; but these gave them no instructions about a Saviour, and life and righteousness by him. The ceremonial law gave them some hints of the Gospel scheme, and the way of salvation by Christ, but in a manner suited to their estate of childhood; by sights and shows, by types and figures, by rites and ceremonies, by shadows and sacrifices; it taught them by divers washings the pollution of their nature, their need of the blood of Christ to cleanse from all sin; by circumcision, the necessity of regeneration, and the internal circumcision of the heart; by the passover, the daily sacrifice and other offerings, the doctrines of redemption, satisfaction, and atonement; and by the brazen serpent, the necessity of looking to Christ for life and salvation, and by various other things in that branch of the legal economy: but besides the instruction the law gave, it made use of discipline as a schoolmaster does; it kept a strict eye and hand over them, and them close to the performance of their duty; and restrained them from many things their inclinations led them to, threatening them with death in case of disobedience, and inflicting its penalties on delinquents; hence they that were under its discipline, were through fear of death it threatened them with, all their time subject to bondage: even the ceremonial law had something awful and tremendous in it; every beast that was slain in sacrifice was not only an instruction to them that they deserved to die as that creature did; but carried in it a tacit acknowledgment and confession of their own guilt; and the whole was an handwriting of ordinances against them. Moreover, the law being called a schoolmaster, shows that the use of it was but temporary, and its duration but for a time; children are not always to be under, nor designed to be always under a schoolmaster, no longer than till they are come to a proper age for greater business and higher exercises of life; so the law was to continue, and did continue, to be of this use and service to the Jewish church during its minority, until Christ came, the substance of all it taught and directed to: both the Jerusalem Targum and that of Jonathan ben Uzziel, on Num 11:12 use the very Greek word the apostle does here, concerning Moses, rendering the words, as a "pedagogue" or "schoolmaster" bears a sucking child into the land, &c.
That we might be justified by faith; by Christ the object of faith, by his righteousness, which faith looks unto and receives, and not by the law and the works of it; the people of the Jews were in such a state under the law, and the law of that use unto them before the coming of Christ, as above represented, that it might be made manifest, be a clear point, and out of all dispute, that there is no such thing as justification by the law; for how could ever such a blessing be expected from it, when men were kept under it as under a military guard; when they were shut up in it as in a prison, and were treated by it as malefactors, convicted and condemned; and when they were under the discipline of it, as a rigid and severe schoolmaster? this being their case till Christ came, when it ceased to be all this to them, he being the end of it for righteousness, it became a thing self-evident, that justification is only by him and his righteousness, and so the end here mentioned was answered.
John Wesley
3:24 Wherefore the law was our schoolmaster unto Christ - It was designed to train us up for Christ. And this it did both by its commands, which showed the need we had of his atonement; and its ceremonies, which all pointed us to him.
Robert Jamieson, A. R. Fausset and David Brown
3:24 "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants) need such tutoring (Gal 4:3).
might be--rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness--as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened--the law became a "schoolmaster to guide us unto Christ" [NEANDER]. The moral law shows us what we ought to do, and so we learn our inability to do it. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. This was the end of the whole system of sacrifices" [THOLUCK].
3:253:25: Այլ իբրեւ եկին հաւատքն, ո՛չ եւս ընդ դաստիարակաւ եմք։
25 Իսկ երբ հաւատը եկաւ, էլ դաստիարակի ձեռքի տակ չենք.
25 Բայց երբ հաւատքը եկաւ, ալ օրէնքի տակ չենք։
Այլ իբրեւ եկին հաւատքն, ոչ եւս ընդ դաստիարակաւ եմք:

3:25: Այլ իբրեւ եկին հաւատքն, ո՛չ եւս ընդ դաստիարակաւ եմք։
25 Իսկ երբ հաւատը եկաւ, էլ դաստիարակի ձեռքի տակ չենք.
25 Բայց երբ հաւատքը եկաւ, ալ օրէնքի տակ չենք։
zohrab-1805▾ eastern-1994▾ western am▾
3:2525: по пришествии же веры, мы уже не под [руководством] детоводителя.
3:25  ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν.
3:25. ἐλθούσης (of-having-had-came) δὲ (moreover) τῆς (of-the-one) πίστεως (of-a-trust) οὐκέτι (not-if-to-a-one) ὑπὸ (under) παιδαγωγόν (to-a-child-leader) ἐσμεν. (we-be)
3:25. at ubi venit fides iam non sumus sub pedagogoBut after the faith is come, we are no longer under a pedagogue.
25. But now that faith is come, we are no longer under a tutor.
3:25. But now that faith has arrived, we are no longer under a guardian.
But after that faith is come, we are no longer under a schoolmaster:

25: по пришествии же веры, мы уже не под [руководством] детоводителя.
3:25  ἐλθούσης δὲ τῆς πίστεως οὐκέτι ὑπὸ παιδαγωγόν ἐσμεν.
3:25. at ubi venit fides iam non sumus sub pedagogo
But after the faith is come, we are no longer under a pedagogue.
3:25. But now that faith has arrived, we are no longer under a guardian.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25. Но как педагог не был призван к тому, чтобы оставаться руководителем сына хозяина и после того, когда этот сын достиг совершеннолетия, так и не должен был и не стремился сам закон навсегда оставаться властителем религиозной жизни Израиля. - "Мы" - Иудеи, которых немало было в числе читателей послания Апостола.
Adam Clarke: Commentary on the Bible - 1831
3:25: But, after that faith is come - When Christ was manifested in the flesh, and the Gospel was preached, we were no longer under the pedagogue; we came to Christ, learned of him, became wise unto salvation, had our fruit unto holiness, and the end eternal life.
It is worthy of remark that, as ὁ νομος, the Law, is used by St. Paul to signify, not only the law, properly so called, but the whole of the Mosaic economy, so ἡ πιστις, the Faith, is used by him to express, not merely the act of believing in Christ, but the whole of the Gospel.
Albert Barnes: Notes on the Bible - 1834
3:25: But after that faith is come - The scheme of salvation by faith. After that is Rev_ealed; see the note at Gal 3:23.
We are no longer under a schoolmaster - Under the poedagogus, or pedagogue. We are not kept in restraint, and under bondage, and led along to another to receive instruction. We are directly under the great Teacher, the Instructor himself; and have a kind of freedom which we were not allowed before. The bondage and servitude have passed away; and we are free from the burdensome ceremonies and expensive rites (compare the note at Act 15:10) of the Jewish law, and from the sense of condemnation which it imposes. This was true of the converts from Judaism to Christianity - that they became free from the burdensome rites of the Law and it is true of all converts to the faith of Christ, that, having been made to see their sin by the Law, and having been conducted by it to the cross of the Redeemer, they are now made free.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:25: faith: Gal 3:23
we: Gal 4:1-6; Rom 6:14, Rom 7:4; Heb 7:11-19, Heb 8:3-13, Heb 10:15-18
John Gill
3:25 But after that faith is come,.... That is, since Christ the object of faith is come in the flesh, and has fulfilled the law, and redeemed them that were under it from its bondage, curse, and condemnation:
we are no longer under a schoolmaster; under the law as such; as no longer under it as a military guard, nor in it as a prison, so neither under it as a schoolmaster; not needing its instructions, or its discipline; since Christ is come as a prophet to teach and instruct, as a priest to atone for sin, and make intercession for transgressors, and as a King to rule and govern; in whose hands, and not in the hands of Moses, the law now is, as a rule of walk and conversation.
John Wesley
3:25 But faith - That is, the gospel dispensation. Being come, we are no longer under that schoolmaster - The Mosaic dispensation.
Robert Jamieson, A. R. Fausset and David Brown
3:25 "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases.
3:263:26: Քանզի ամենեքին որդի՛ք Աստուծոյ էք, հաւատովք ՚ի Յիսուս Քրիստոս[4230]։ [4230] Օրինակ մի. Զի ամենեքեան որդիք Աստուծոյ եմք հաւատովք ՚ի Քրիստոս Յիսուս։
26 քանզի բոլորդ էլ Աստծու որդիներ էք հաւատով ի Յիսուս Քրիստոս:
26 Վասն զի ամէնքդ ալ Աստուծոյ որդիներ էք, Քրիստոս Յիսուսին վրայ եղած հաւատքով։
Քանզի ամենեքին որդիք Աստուծոյ էք հաւատովք ի Յիսուս Քրիստոս:

3:26: Քանզի ամենեքին որդի՛ք Աստուծոյ էք, հաւատովք ՚ի Յիսուս Քրիստոս[4230]։
[4230] Օրինակ մի. Զի ամենեքեան որդիք Աստուծոյ եմք հաւատովք ՚ի Քրիստոս Յիսուս։
26 քանզի բոլորդ էլ Աստծու որդիներ էք հաւատով ի Յիսուս Քրիստոս:
26 Վասն զի ամէնքդ ալ Աստուծոյ որդիներ էք, Քրիստոս Յիսուսին վրայ եղած հաւատքով։
zohrab-1805▾ eastern-1994▾ western am▾
3:2626: Ибо все вы сыны Божии по вере во Христа Иисуса;
3:26  πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν χριστῶ ἰησοῦ.
3:26. Πάντες ( All ) γὰρ (therefore) υἱοὶ (sons) θεοῦ (of-a-Deity) ἐστὲ (ye-be) διὰ (through) τῆς (of-the-one) πίστεως (of-a-trust) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
3:26. omnes enim filii Dei estis per fidem in Christo IesuFor you are all the children of God, by faith in Christ Jesus.
26. For ye are all sons of God, through faith, in Christ Jesus.
3:26. For you are all sons of God, through the faith which is in Christ Jesus.
For ye are all the children of God by faith in Christ Jesus:

26: Ибо все вы сыны Божии по вере во Христа Иисуса;
3:26  πάντες γὰρ υἱοὶ θεοῦ ἐστε διὰ τῆς πίστεως ἐν χριστῶ ἰησοῦ.
3:26. omnes enim filii Dei estis per fidem in Christo Iesu
For you are all the children of God, by faith in Christ Jesus.
3:26. For you are all sons of God, through the faith which is in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26-27. Исполнив свой долг, закон должен оставить своего воспитанника. Дальнейшее подчинение Иудеев закону было бы несогласно с новым их высоким званием - сынов Божиих, с их новым положением, которое Ап. называет "облечением во Христа". Ап. здесь, впрочем, начинает говорить не к одним только Иудеям, а ко всем членам Галатской церкви, как показывает выражение "все вы". Христиане называются здесь "сынами Божиими" потому, что имеют в себе Христа, Сына Божия, и Ему уподобляются, принимают один и тот же с Ним образ (Златоуст). - По вере во Христа Иисуса - перевод неправильный, потому что после слова pistewV (веры) должно бы стоять Сristou Ihsou (род. пад.), а не en Сristw I. Правильнее считать выражение en Сr. Ihs. самостоятельным, независимым от выражения ek pistewV, и все выражение передать так: "через веру вы сделались сынами Божиими, и вы остаетесь такими, пока находитесь во Христе". - Все, вы, во Христа крестившиеся, во Христа облеклись. Ап. говорит о смысле крещения как о том, что читателям хорошо известно. Образ, каким он при этом пользуется, есть образ облечения в одежду, встречавшийся у Апостола в посл. к Рим (XIII:14). Этою одеждою является для него Христос: верующие все, как единое тело, облекаются в эту одежду.
Adam Clarke: Commentary on the Bible - 1831
3:26: For ye, who have believed the Gospel, are all the children of God by faith in Christ Jesus - But no man is a child of God by circumcision, nor by any observance of the Mosaic law.
Albert Barnes: Notes on the Bible - 1834
3:26: For ye are all the children of God ... - All who bear the Christian name - the converts from among the Jews and Gentiles alike; see the note at Joh 1:12. The idea here is, that they are no longer under tutors and governors; they are no longer subject to the direction and will of the "paedagogus"; they are arrived at age, and are admitted to the privileges of sons; see the note at Gal 4:1. The language here is derived from the fact, that until the son arrived at age, he was in many respects not different from a servant. He was under laws and restraints; and subject to the will of another. When of age, he entered on the privileges of heirship, and was free to act for himself. Thus, under the Law, people were under restraints, and subject to heavy exactions. Under the gospel, they are free, and admitted to the privileges of the sons of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:26: Gal 4:5, Gal 4:6; Joh 1:12, Joh 1:13, Joh 20:17; Rom 8:14-17; Co2 6:18; Eph 1:5, Eph 5:1; Phi 2:15; Heb 2:10-15; Jo1 3:1, Jo1 3:2; Rev 21:7
Geneva 1599
3:26 (27) For ye are all the children of God by faith in Christ Jesus.
(27) Because age does not change the condition of servants, he adds that we are free by condition, and therefore, seeing we are out of our childhood, we have no more need of a keeper and schoolmaster.
John Gill
3:26 For ye are all the children of God,.... Not by nature, as Christ is the Son of God, for he is the only begotten of the Father, and in such sense as neither angels nor men are the sons of God; nor by creation, as Adam and all mankind, and the angels are; but by divine adoption by an act of God's rich and sovereign grace, putting them among the children in saying this the apostle directs himself to the Gentiles for their comfort, and says this of them all in a judgment of charity, they being under a profession of faith; lest they should think, because they were not Abraham's seed according to the flesh, nor were ever trained up under the law as a schoolmaster, that they were not the children of God: whereas they were such not by the law, as none indeed are,
but by faith in Christ Jesus; not that faith makes any the children of God, or puts them into such a relation; no, that is God's own act and deed; of his free rich grace and goodness, God the Father has predestinated his chosen ones to the adoption of children, and has secured and laid up this blessing for them in the covenant of grace; Christ by redemption has made way for their reception and enjoyment of it; the Spirit of God, in consequence of their sonship, as a spirit of adoption bears strong reason and argument, proving that they are not under the law as a schoolmaster, in which light it is here set by the apostle; since they are sons and not servants, and so free from the bondage of the law; they are sons grown up into the faith of Christ, and are led and taught by the Spirit of God, as they are that are the children of God by faith; and as is promised to the saints under the Gospel, that they shall be "all taught of God"; and therefore stood in no need of the law as a schoolmaster, which only was concerned with the Jews, whilst they were children under age; and has nothing to do with such, whether Jews or Gentiles, who believe in Christ, and are growing up into him their head, till they come to the measure of the stature of the fulness of him.
John Wesley
3:26 For ye - Christians. Are all adult sons of God - And so need a schoolmaster no longer.
Robert Jamieson, A. R. Fausset and David Brown
3:26 children--Greek, "sons."
by--Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.
3:273:27: Որք միանգամ ՚ի Քրիստոս մկրտեցարուք, զՔրիստո՛ս զգեցեալ էք. չի՛ք խտիր[4231], [4231] Ոմանք. Որ միանգամ։
27 Դուք բոլորդ, որ ի Քրիստոս մկրտուեցիք, Քրիստոսով զգեստաւորուեցիք.
27 Քանզի դուք ամէնքդ որ Քրիստոսով մկրտուեցաք, Քրիստոսը վրանիդ հագաք.
Որք միանգամ ի Քրիստոս մկրտեցարուք, զՔրիստոս զգեցեալ էք. չիք խտիր:

3:27: Որք միանգամ ՚ի Քրիստոս մկրտեցարուք, զՔրիստո՛ս զգեցեալ էք. չի՛ք խտիր[4231],
[4231] Ոմանք. Որ միանգամ։
27 Դուք բոլորդ, որ ի Քրիստոս մկրտուեցիք, Քրիստոսով զգեստաւորուեցիք.
27 Քանզի դուք ամէնքդ որ Քրիստոսով մկրտուեցաք, Քրիստոսը վրանիդ հագաք.
zohrab-1805▾ eastern-1994▾ western am▾
3:2727: все вы, во Христа крестившиеся, во Христа облеклись.
3:27  ὅσοι γὰρ εἰς χριστὸν ἐβαπτίσθητε, χριστὸν ἐνεδύσασθε·
3:27. ὅσοι ( Which-a-which ) γὰρ (therefore) εἰς (into) Χριστὸν (to-Anointed) ἐβαπτίσθητε, (ye-were-immersed-to,"Χριστὸν (to-Anointed) ἐνεδύσασθε : ( ye-vested-in )
3:27. quicumque enim in Christo baptizati estis Christum induistisFor as many of you as have been baptized in Christ have put on Christ.
27. For as many of you as were baptized into Christ did put on Christ.
3:27. For as many of you as have been baptized in Christ have become clothed with Christ.
For as many of you as have been baptized into Christ have put on Christ:

27: все вы, во Христа крестившиеся, во Христа облеклись.
3:27  ὅσοι γὰρ εἰς χριστὸν ἐβαπτίσθητε, χριστὸν ἐνεδύσασθε·
3:27. quicumque enim in Christo baptizati estis Christum induistis
For as many of you as have been baptized in Christ have put on Christ.
3:27. For as many of you as have been baptized in Christ have become clothed with Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:27: As many of you as have been baptized into Christ - All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Savior, have put on Christ - have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Rom 6:3, Rom 6:4; and especially those on Rom 13:14 (note), where this phrase is farther explained.
Albert Barnes: Notes on the Bible - 1834
3:27: For as many of you - Whether by nature Jews or Gentiles.
As have been baptized into Christ - Or "unto" (εἰς eis) - the same preposition which in Gal 3:24 is rendered unto) Christ. That is, they were baptized with reference to him, or receiving him as the Saviour; see this explained in the note at Rom 6:3.
Have put on Christ - That is, they have put on his sentiments, opinions, characteristic traits, etc., as a man clothes himself. This language was common among the ancient writers; see it explained in the note at Rom 13:14.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:27: as many: Mat 28:19, Mat 28:20; Mar 16:15, Mar 16:16; Act 2:38, Act 8:36-38, Act 9:18, Act 16:15, Act 16:31-33; Rom 6:3, Rom 6:4; Co1 12:13; Col 2:10-12; Pe1 3:21
put: Job 29:14; Isa 61:10; Luk 15:22; Rom 3:22, Rom 13:14; Eph 4:24; Col 3:10
Geneva 1599
3:27 (28) For as many of you as have been (y) baptized into Christ have (z) put on Christ.
(28) Using the words "many of you", lest the Jews should think themselves free from the ordinance of baptism, he pronounces that baptism is common to all believers, because it is a outward sign of our delivery in Christ, to the Jews as well as to the Greeks, that by this means all may be truly one in Christ, that is to say, that promised seed to Abraham, and inheritors of everlasting life.
(y) He sets forth baptism, as opposed to circumcision, which the false apostles bragged so much of.
(z) The Church must put on Christ, as it were a garment, and be covered with him, that it may be thoroughly holy, and without blame.
John Gill
3:27 For as many of you as have been baptized into Christ,.... Not that it is to be imagined that these churches of Galatia, or any of the primitive churches, consisted of baptized and unbaptized persons; for this would be acting contrary to the commission of Christ and the order of the Gospel: but this way of speaking supposes that there might be some of them, who though baptized in water, yet not into Christ; and that those who are truly and rightly baptized, who are proper subjects of it, and to whom it is administered in a proper manner, are baptized into Christ: not that by baptism they are brought into union with Christ, but into communion with him; for they are not merely baptized in his name, and by his authority, and according to his command, and into his doctrine, and a profession of him; but into a participation of the blessings of grace which are in him, and come through his sufferings and death; for they that are baptized into Christ are baptized into his death and resurrection from the dead; they are led by faith to behold the cleansing of their souls, and the remission of their sins by his blood, and their justification by his righteousness; how he was delivered for their offences, died for their sins, was buried in the grave, and their iniquities with him, and rose again for their justification; of all which, baptism, performed by immersion, is a lively emblem; and this is to be baptized into Christ, namely, being baptized believing in him, and calling on his name: and such
have put on Christ; both before and at baptism: before it they put him on as the Lord their righteousness; his righteousness is compared to a garment, is called the best robe, the wedding garment, fine linen, clean and white, the robe of righteousness, a garment down to the feet; this is imputed to the elect of God by the Father, through a gracious act of his, and what they are clothed and covered with by the Son, and is put upon them and applied unto them by the Spirit; and which faith receiving puts off its own rags of righteousness, and makes use of this as its proper dress to appear in before the most High; and such through divine grace are enabled to put off the old man and put on the new; that is, walk in their outward lives and conversation, not according to the dictates of corrupt nature, but according to the principles of grace, of the new man formed in the soul, for righteousness and holiness, and in imitation of Christ; having him for an example, and desiring to walk as he walked; which is another sense of putting on Christ, namely, a following of him in the exercise of grace and discharge of duty; see
Rom 13:14 and such persons, as they are the proper subjects of baptism, who have believed in Christ for righteousness, and walk worthy of him; so in baptism they may also be said to put him on as they thereby and therein make a public profession of him, by deeds as well as words, declaring him to be their Lord and King; and afresh exercise faith upon him, as their Saviour and Redeemer, and imitate and follow him in it, as their pattern; who himself submitted to it, leaving them an example that they should tread in his steps; which when they do, they may be said to put him on. The allusion is either to the putting off and putting on of clothes at baptism, which being performed by immersion, required such actions, which no other mode does; or, to the priests putting off their common clothes, and then bathing or dipping themselves in water, and, putting on the garments of the priesthood before they entered on their service; concerning which take the following rules prescribed by the Misnic doctors (q);
"no man may enter the court for service, though clean,
, "until he dips himself" five times, and washes his hands and feet ten times;''
for every time he immersed himself, he washed his hands and feet before and after: again,
"there is a vail of fine linen between him (the high priest) and the people; he puts off his clothes,
, "he goes down and dips himself, he comes up", and wipes himself; then they bring him the golden garments, and "he puts them on", and washes his hands and his feet; then they bring him the daily sacrifice, &c.''
and a little after,
"they bring him (the high priest on the day of atonement) to the house of Paryah, and in the holy place there was a vail of fine linen between him and the people; he washes his hands and his feet, and puts off his garments: R. Meir says, he puts off his garments, and then washes his hands and his feet; "he goes down and dips himself, he comes up again", and wipes himself; then they bring him the white garments, and he puts them on, and washes his hands and his feet:''
all which may serve to illustrate this passage, and point out to us what the apostle alludes unto, as well as to observe to us the distinction the Jews made between the immersion of the whole body, and a washing of a part of it.
(q) Misn. Yoma, c. 3. sect. 3, 4, 6. Vid. Misn. Tamid, c. 1. sect. 1, 2.
John Wesley
3:27 For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ - Have received him as your righteousness, and are therefore sons of God through him.
Robert Jamieson, A. R. Fausset and David Brown
3:27 baptized into Christ-- (Rom 6:3).
have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [BENGEL]. GATAKER defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Rom 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.
3:283:28: ո՛չ Հրէի, եւ ո՛չ հեթանոսի. ո՛չ ծառայի, եւ ո՛չ ազատի. ո՛չ արուի, եւ ո՛չ իգի. զի ամենեքեան դուք մի էք ՚ի Քրիստոս Յիսուս։
28 ուրեմն խտրութիւն չկայ ո՛չ հրեայի եւ ո՛չ հեթանոսի, ո՛չ ծառայի եւ ո՛չ ազատի, ո՛չ արուի եւ ո՛չ էգի. որովհետեւ դուք ամէնքդ մէկ էք ի Քրիստոս Յիսուս:
28 Այսուհետեւ ո՛չ Հրեայ կայ, ո՛չ ալ Յոյն. ո՛չ ծառայ կայ, ո՛չ ալ ազատ. ո՛չ արու կայ, ո՛չ ալ էգ. վասն զի դուք ամէնքդ ալ մէկ էք Քրիստոս Յիսուսով։
ոչ Հրէի եւ ոչ հեթանոսի, ոչ ծառայի եւ ոչ ազատի, ոչ արուի եւ ոչ իգի. զի ամենեքեան դուք մի էք ի Քրիստոս Յիսուս:

3:28: ո՛չ Հրէի, եւ ո՛չ հեթանոսի. ո՛չ ծառայի, եւ ո՛չ ազատի. ո՛չ արուի, եւ ո՛չ իգի. զի ամենեքեան դուք մի էք ՚ի Քրիստոս Յիսուս։
28 ուրեմն խտրութիւն չկայ ո՛չ հրեայի եւ ո՛չ հեթանոսի, ո՛չ ծառայի եւ ո՛չ ազատի, ո՛չ արուի եւ ո՛չ էգի. որովհետեւ դուք ամէնքդ մէկ էք ի Քրիստոս Յիսուս:
28 Այսուհետեւ ո՛չ Հրեայ կայ, ո՛չ ալ Յոյն. ո՛չ ծառայ կայ, ո՛չ ալ ազատ. ո՛չ արու կայ, ո՛չ ալ էգ. վասն զի դուք ամէնքդ ալ մէկ էք Քրիստոս Յիսուսով։
zohrab-1805▾ eastern-1994▾ western am▾
3:2828: Нет уже Иудея, ни язычника; нет раба, ни свободного; нет мужеского пола, ни женского: ибо все вы одно во Христе Иисусе.
3:28  οὐκ ἔνι ἰουδαῖος οὐδὲ ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν χριστῶ ἰησοῦ.
3:28. οὐκ (not) ἔνι (it-be-in) Ἰουδαῖος (Iouda-belonged) οὐδὲ (not-moreover) Ἕλλην, (a-Hellian,"οὐκ (not) ἔνι (it-be-in) δοῦλος (a-bondee) οὐδὲ (not-moreover) ἐλεύθερος, (en-freed,"οὐκ (not) ἔνι (it-be-in) ἄρσεν (male) καὶ (and) θῆλυ: (female) πάντες ( all ) γὰρ (therefore) ὑμεῖς (ye) εἷς (one) ἐστὲ (ye-be) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ. (unto-an-Iesous)
3:28. non est Iudaeus neque Graecus non est servus neque liber non est masculus neque femina omnes enim vos unum estis in Christo IesuThere is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.
28. There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for ye all are one in Christ Jesus.
3:28. There is neither Jew nor Greek; there is neither servant nor free; there is neither male nor female. For you are all one in Christ Jesus.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus:

28: Нет уже Иудея, ни язычника; нет раба, ни свободного; нет мужеского пола, ни женского: ибо все вы одно во Христе Иисусе.
3:28  οὐκ ἔνι ἰουδαῖος οὐδὲ ἕλλην, οὐκ ἔνι δοῦλος οὐδὲ ἐλεύθερος, οὐκ ἔνι ἄρσεν καὶ θῆλυ· πάντες γὰρ ὑμεῖς εἷς ἐστε ἐν χριστῶ ἰησοῦ.
3:28. non est Iudaeus neque Graecus non est servus neque liber non est masculus neque femina omnes enim vos unum estis in Christo Iesu
There is neither Jew nor Greek: there is neither bond nor free: there is neither male nor female. For you are all one in Christ Jesus.
3:28. There is neither Jew nor Greek; there is neither servant nor free; there is neither male nor female. For you are all one in Christ Jesus.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28. Вместе с облечением во Христа среди верующих, как членов церкви, как личностей, стоящих в отношении к Богу, перестают иметь всякое значение национальные, социальные и половые различия. В древнем, дохристианском, мире мудрецы иногда высказывали торжественное благодарение богам, что они создали их мужчинами, а не женщинами, еллинами, а не варварами (изречение Фалеса у Диогена Лаэрция I:7), а еврейские раввины к этому прибавляли благодарность, что Бог сотворил их не язычниками и не рабами... Теперь в христианстве, как очевидно чувствуют и сами Галаты, не может быть особенного огорчения от того, что кто-нибудь напр. не принадлежит к мужскому полу или к еврейскому народу: через Христа к Богу имеют теперь доступ люди всякого положения. - Нет уже Иудея... Нужно добавить выражение "среди вас", т. е. в Церкви. - Ибо все вы одно во Христе Иисусе. - Все - точнее: все вместе (apanteV) - по Тишендорфу. - Одно, т. е. одно лицо, как ранее составившие уже одно тело (ст. 27). Единство это приобретено через единение каждого индивидуума, по природе стремящегося к разъединению и самостоятельности, со Христом.
Adam Clarke: Commentary on the Bible - 1831
3:28: There is neither Jew nor Greek - Ἑλλην, Greek, is put here for εθνικος, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of him; all persons of all sects, and conditions, and sexes, who believe in him, become one family through him; they are one body, of which he is the head.
Neither male nor female - With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. In many cases they were treated more like children than adults; and to this day are not permitted to assemble with the men in the synagogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal blessings; and, let me add, they are equally useful.
Albert Barnes: Notes on the Bible - 1834
3:28: There is neither Jew nor Greek - All are on a level; all are saved in the same way; all are entitled to the same privileges. There is no favoritism on account of birth, beauty, or blood. All confess that they are sinners; all are saved by the merits of the same Saviour; all are admitted to the same privileges as children of God. The word "Greek" here is used to denote the Gentiles generally; since the whole world was divided by the Jews into "Jews and Greeks" - the Greeks being the foreign nation best known to them. The Syriac renders it here "Aramean," using the word to denote the Gentiles generally. The meaning is, that whatever was the birth, or rank, or nation, or color, or complexion, all under the gospel were on a level. They were admitted to the same privileges, and endowed with the same hopes of eternal life. This does not mean that all the civil distinctions among people are to be disregarded.
It does not mean that no respect is to be shown to those in office, or to people in elevated rank. It does not mean that all are on a level in regard to talents, comforts, or wealth; but it means only that all people are on a level "in regard to religion." This is the sole point under discussion; and the interpretation should be limited to this. It is not a fact that people are on a level in all things, nor is it a fact that the gospel designs to break down all the distinctions of society. Paul means to teach that no man has any preference or advantage in the kingdom of God because he is a rich man, or because he is of elevated rank; no one is under any disadvantage because he is poor, or because he is ignorant, or a slave. All at the foot of the cross are sinners; all at the communion table are saved by the same grace; all who enter into heaven, will enter clothed in the same robes of salvation, and arranged, not as princes and nobles, and rich men and poor men, in separate orders and ranks, but mingling together as redeemed by the same blood, and arranged in ranks according to their eminence in holiness; compare my notes at Isa 56:8.
There is neither bond nor free - The condition of a free man does not give him any special claims or advantages in regard to religion; and the condition of a slave does not exclude him from the hope of heaven, or from being regarded as a child of God, on the same terms, and entitled to the same privileges as his master. In regard to religion, they are on the same level. They are alike sinners, and are alike saved by grace. They sit down at the same communion table; and they look forward to the same heaven. Christianity does not admit the one to favor because he is free, or exclude the other because he is a slave. Nor, when they are admitted to favor, does it give the one a right to lord it over the other, or to feel that he is of any more value in the eye of the Redeemer, or any nearer to his heart. The essential idea is, that they are on a level, and that they are admitted to the favor of God without respect to their external condition in society. I do not see any evidence in this passage that the Christian religion designed to abolish slavery, any more than I do in the following phrase, "there is neither male nor female," that it was intended to abolish the distinction of the sexes; nor do I see in this passage any evidence that there should not be proper respect shown by the servant to his master, though both of them are Christians, any more than there is in the following phrase, that suitable respect should not be shown in the contact with the sexes; compare Ti1 6:1-5. But the proof is explicit, that masters and slaves may alike become Christians on the same terms, and are, in regard to their religious privileges and hopes, on a level. No special favor is shown to the one, in the matter of salvation, because he is free, nor is the other excluded because he is a slave. And from this it follows:
(1) That they should sit down to the same communion table. There should be no invidious and odious distinctions there.
(2) they should be regarded alike as Christian brethren in the house of God, and should be addressed and treated accordingly.
(3) the slave should excite the interest, and receive the watchful care of the pastor, as well as his master. Indeed, he may need it more; and from his ignorance, and the fewness of his opportunities, it may be proper that special attention should be bestowed on him.
In regard to this doctrine of Christianity, that there is neither "bond nor free" among those who are saved, or that all are on a level in regard to salvation, we may remark further:
(1) That it is unique to Christianity. All other systems of religion and philosophy make different ranks, and endeavor to promote the distinctions of caste among people. They teach that certain people are the favorites of heaven, in virtue of their birth or their rank in life, or that they have special facilities for salvation. Thus, in India the Brahmin is regarded as, by his birth, the favorite of heaven, and all others are supposed to be of a degraded rank. The great effort of people, in their systems of religion and philosophy, has been to show that there are favored ranks and classes, and to make permanent distinctions on account of birth and blood. Christianity regards all people as made of one blood to dwell on all the face of the earth (see the note at Act 17:26), and esteems them all to be equal in the matter of salvation; and whatever notions of equality pRev_ail in the world are to be traced to the influence of the Christian religion.
(2) if people are regarded as equal before God, and as entitled to the same privileges of salvation; if there is in the great work of redemption "neither bond nor free," and those who are in the Church are on a level, then such a view will induce a master to treat his slave with kindness, when that relation exists. The master who has any right feelings, will regard his servant as a Christian brother, redeemed by the same blood as himself, and destined to the same heaven. He will esteem him not as "a chattel" or "a thing," or as a piece "of property," but he will regard him as an immortal being, destined with himself to the same heaven, and about to sit down with him in the realms of glory. How can he treat such a brother with unkindness or severity? How can he rise from the same communion table with him, and give way to violent feelings against him, and regard him and treat him as if he were a brute? And Christianity, by the same principle that "the slave is a brother in the Lord," will do more to mitigate the horrors of slavery, than all the enactments that people can make, and all the other views and doctrines which can be made to pRev_ail in society; see Plm 1:16.
(3) this doctrine would lead to universal emancipation. All are on a level before God. In the kingdom of Jesus there is neither bond nor free. One is as much an object of favor as another. With this feeling, how can a Christian hold his fellow Christian in bondage? How can he regard as "a chattel" or "a thing," one who, like himself, is an heir of glory? How can he sell him on whom the blood of Jesus has been sprinkled? Let him feel that his slave is his equal in the sight of God; that with himself he is an heir of glory; that together they are soon to stand on Mount Zion above; that the slave is an immortal being, and has been redeemed by the blood of Calvary, and how can he hold such a being in bondage, and how can he transfer him from place to place and from hand to hand for gold? If all masters and all slaves were to become Christians, slavery would at once cease; and the pRev_alence of the single principle before us would put an end to all the ways in which man oppresses his fellow-man. Accordingly, it is well known that in about three centuries the influence of Christianity banished slavery from the Roman empire.
There is neither male nor female - Neither the male nor the female have any special advantages for salvation. There are no favors shown on account of sex. Both sexes are, in this respect, on a level. This does not mean, of course, that the sexes are to be regarded as in all respects equal; nor can it mean that the two sexes may not have special duties and privileges in other respects. It does not prove that one of the sexes may not perform important offices in the church, which would not be proper for the other. It does not prove that the duties of the ministry are to be performed by the female sex, nor that the various duties of domestic life, nor the various offices of society, should be performed without any reference to the distinction of sex. The interpretation should be confined to the matter under consideration; and the passage proves only that in regard to salvation they are on a level.
One sex is not to be regarded as the special favorite of heaven, and the other to be excluded. Christianity thus elevates the female sex to an equality with the male, on the most important of all interests; and it has in this way made most important changes in the world wheRev_er it has pRev_ailed. Everywhere but in connection with the Christian religion, woman has been degraded. She has been kept in ignorance. She has been treated as an inferior in all respects. She has been doomed to unpitied drudgery, and ignorance, and toil. So she was among the ancient Greeks and Romans; so she is among the savages of America; so she is in China, and India, and in the islands of the sea; so she is regarded in the Koran, and in all Muslim countries. It is Christianity alone which has elevated her; and nowhere on earth does man regard the mother of his children as an intelligent companion and friend, except where the influence of the Christian religion has been felt. At the communion table, at the foot of the cross, and in the hopes of heaven, she is on a level with man; and this fact diffuses a mild, and purifying, and elevating influence over all the relations of life. Woman has been raised from deep degradation by the influence of Christianity; and, let me add, she has everywhere acknowledged the debt of gratitude, and devoted herself, as under a deep sense of obligation, to lessening the burdens of humanity, and to the work of elevating the degraded, instructing the ignorant, and comforting the afflicted, all over the world. Never has a debt been better repaid, or the advantages of elevating one portion of the race been more apparent.
For ye are all one in Christ Jesus - You are all equally accepted through the Lord Jesus Christ; or you are all on the same level, and entitled to the same privileges in your Christian profession. Bond and free, male and female, Jew and Greek, are admitted to equal privileges, and are equally acceptable before God. And the church of God, no matter what may be the complexion, the country, the habits, or the rank of its members, is one. Every man, on whom is the image and the blood of Christ, is a brother to every other one who bears that image, and should be treated accordingly. What an influence would be excited in the breaking up of the distinctions of rank and caste among people; what an effect in abolishing the prejudice on account of color and country, if this were universally believed and felt!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:28: neither: Gal 5:6; Rom 1:16, Rom 2:9, Rom 2:10, Rom 3:29, Rom 3:30, Rom 4:11, Rom 4:12, Rom 9:24, Rom 10:12-15; Co1 7:19; Co1 12:13; Eph 3:5-10; Col 3:11
male: Co1 7:14
for: Joh 10:16, Joh 11:52, Joh 17:20, Joh 17:21; Co1 12:12; Eph 2:13-22, Eph 4:4, Eph 4:15, Eph 4:16
Geneva 1599
3:28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all (a) one in Christ Jesus.
(a) You are all one: and so is this great union and conjunction signified.
John Gill
3:28 There is neither Jew nor Greek,.... Not but that there were such in being; and in the churches of Christ, for the primitive churches consisted of both; but the meaning is, that there is no difference between them, the middle wall of partition being broken down, and that, in the business of justification and salvation, it signified nothing whether a man was a Jew or a Greek; he was never the better for being a circumcised Jew, nor never the worse for being an uncircumcised Gentile; both by nature are equally sinners, and stand in need of the justifying righteousness of Christ, and the regenerating grace of the Spirit. The Gospel was equally preached to both, and was made useful to some of the one and of the other; and who, believing in Christ, had a right to the same ordinances and privileges of the Gospel, and shared in the same blessings of grace.
There is neither bond nor free. There were such persons in the world then, and in the churches too; nor does the Gospel dissolve the civil and natural relations and obligations men are in and under to one another, it confirms and secures them; but the sense is, that God, in calling, justifying, and saving men, is no respecter of persons, as being high and low, rich and poor, bond or free, servants or masters: he calls, justifies, and saves men of every station and condition of life; and bond slaves and servants called by grace are Christ's free men, and have an equal right as those that are free to all the immunities of the Gospel: in some Heathen nations bond slaves and servants were not admitted, only freemen, to be present at the sacred service, and worship of their deities (r); but the Gospel makes no such distinction of men in its doctrine, worship, and ordinances, which lie open to all ranks and orders of men:
there is neither male nor female; among the Heathens (s) also females were not admitted to some of their sacred rites and ceremonies; and among the Jews the males only were concerned in many things both of a civil and religious nature; no female might be heir to an inheritance with a male (t); females had no share in the civil government, nor in the priesthood; males were to appear three times a year before the Lord, and, according to their oral law, women and servants were exempted (u); the mark of circumcision, the sign of the covenant made with Abraham and his natural seed, was only upon the males; but now under the Gospel dispensation there is no distinction made between male and female as to divine things; as they are alike called by the grace of God, they have the same right to Gospel ordinances, baptism and the Lord's supper, and to every spiritual privilege. The apostle's design is to show the common right of believers, of every nation, condition, and sex, and to encourage the Gentiles, and demolish the pride, vanity, and boasting of the Jews, their men especially, who valued themselves upon these "three" very things which the apostle here makes no account of; as that they were Israelites and not Gentiles, freemen and not servants, men and not women; and in their public prayers they give thanks to God in this form,
"blessed be the Lord our God, the King of the world, that he hath made me an Israelite; blessed be the Lord, &c. who hath not made me a Gentile; blessed be the Lord, &c. who hath not made me a "servant"; blessed be the Lord, &c. who hath not made me a "woman";''
instead of which last the woman say,
"blessed be the Lord, &c. who hath made me as he pleased (w):''
for ye are all one in Christ Jesus; being alike chosen in him, united to him, redeemed by his blood, justified by his righteousness, regenerated by his Spirit, the children of God by faith in him, and heirs of the same grace and glory, they make, both Jews and Gentiles, bond and free, male and female, as it were but one new man in him; one body, of which he is the head, one spiritual seed of Abraham and of Christ.
(r) Alex. ab Alex. Genial. Dierum, l. 2. c. 14. Aurel. Victor. de orig. Gent. Rom. c. 8. Aristophanis Thesmophor, & Bourdin in ib. p. 782. (s) Alex. ab Alex. ib. Aurel. Victor, c. 6. (t) Maimon. Nechalot, c. 1. sect. 1, 2. (u) Misn. Chagiga, c. 1. sect. 1. (w) Sedor Tephillot, fol. 2. 2. Ed. Basil. fol. 4. 1. Ed. Amst. T. Hieros. Beracot, fol. 13. 2.
John Wesley
3:28 There is neither Jew nor Greek - That is, there is no difference between them; they are equally accepted through faith. There is neither male nor female - Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and gentiles.
Robert Jamieson, A. R. Fausset and David Brown
3:28 There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Rom 10:12; 1Cor 12:13; Col 3:11).
bond nor free--Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Cor 7:21-22; Eph 6:8.
neither male nor female--rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Rev_ 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lk 20:35).
one--Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).
3:293:29: Ապա եթէ դուք Քրիստոսի էք, ուրեմն Աբրահամո՛ւ զաւակ էք, ըստ աւետեացն՝ ժառանգք[4232]։[4232] Ոմանք. Ապա թէ դուք... զաւակք էք ըստ։
29 Իսկ եթէ դուք Քրիստոսինն էք, ուրեմն Աբրահամի սերունդ էք, ժառանգներ՝ ըստ խոստման:
29 Ապա եթէ դուք Քրիստոսինն էք, ուրեմն Աբրահամին սերունդն էք ու խոստումին նայելով՝ ժառանգորդներ։
Ապա եթէ դուք Քրիստոսի էք, ուրեմն Աբրահամու զաւակ էք, ըստ աւետեացն ժառանգք:

3:29: Ապա եթէ դուք Քրիստոսի էք, ուրեմն Աբրահամո՛ւ զաւակ էք, ըստ աւետեացն՝ ժառանգք[4232]։
[4232] Ոմանք. Ապա թէ դուք... զաւակք էք ըստ։
29 Իսկ եթէ դուք Քրիստոսինն էք, ուրեմն Աբրահամի սերունդ էք, ժառանգներ՝ ըստ խոստման:
29 Ապա եթէ դուք Քրիստոսինն էք, ուրեմն Աբրահամին սերունդն էք ու խոստումին նայելով՝ ժառանգորդներ։
zohrab-1805▾ eastern-1994▾ western am▾
3:2929: Если же вы Христовы, то вы семя Авраамово и по обетованию наследники.
3:29  εἰ δὲ ὑμεῖς χριστοῦ, ἄρα τοῦ ἀβραὰμ σπέρμα ἐστέ, κατ᾽ ἐπαγγελίαν κληρονόμοι.
3:29. εἰ (If) δὲ (moreover) ὑμεῖς (ye) Χριστοῦ, (of-Anointed,"ἄρα (thus) τοῦ (of-the-one) Ἀβραὰμ (of-an-Abraam) σπέρμα (a-whorling-to) ἐστέ, (ye-be,"κατ' (down) ἐπαγγελίαν (to-a-messaging-upon) κληρονόμοι . ( lot-parceleed )
3:29. si autem vos Christi ergo Abrahae semen estis secundum promissionem heredesAnd if you be Christ's, then are you the seed of Abraham, heirs according to the promise.
29. And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.
3:29. And if you are Christ’s, then are you the offspring of Abraham, heirs according to the promise.
And if ye [be] Christ' s, then are ye Abraham' s seed, and heirs according to the promise:

29: Если же вы Христовы, то вы семя Авраамово и по обетованию наследники.
3:29  εἰ δὲ ὑμεῖς χριστοῦ, ἄρα τοῦ ἀβραὰμ σπέρμα ἐστέ, κατ᾽ ἐπαγγελίαν κληρονόμοι.
3:29. si autem vos Christi ergo Abrahae semen estis secundum promissionem heredes
And if you be Christ's, then are you the seed of Abraham, heirs according to the promise.
3:29. And if you are Christ’s, then are you the offspring of Abraham, heirs according to the promise.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29. Из того, что верующие Галаты стали Христовыми (см. выше ст. 26: и 27), принадлежат Христу (Рим VIII:9; 1Кор.III:23), непосредственно (ara) следует, что они представляют собою потомство Авраама и наследников данных ему обетований. Конечно, Ап. говорит здесь о Галатах как о части Церкви, составившейся из Иудеев и язычников, но все же часть есть, в своих границах, то, что представляет собою христианская Церковь вообще. На них вполне осуществилось божественное обетование Аврааму: первый и вполне законный наследник - Христос - находится с Галатами, принят ими верою. Соединенные с Ним через веру, через крещение ставшие с Ним единым телом Галаты образуют собою единое лицо, одну во Христе соединенную общину, в которой - в идее - изглажены всякие разделяющие людей различия и противоположности национальностей, состояний и полов. Состояние общины, каким оно было во время законодательства при Синае (ср. ст. 19: и сл.), существенно изменилось. С этим вместе уже сказано, что обетование о том, что через Авраама и его потомство спасение будет передано и язычникам, пришло в осуществление, так как Галаты - в большинстве язычники и, подобно христианам из Иудеев, получили Дух, как начало и залог всех благ от Бога (ст. 2-5, 14) и вместе с теми вступили в обладание обещанным наследием (ст. 28). Но, конечно, нельзя допустить, чтобы сын, который признан способным вступить в отеческое наследство, еще оставался под ограничивающим наблюдением педагога. Точно также недопустимо, чтобы - при настоящем состоянии жизни галатской общины, какое изображено Апостолом в ст. 2-5, - выросшие из подчинения закону иудейские христиане в Галатии, а равно и в других местах, были еще подчинены закону, как педагогу, и хотели бы подчинять ему христиан из язычников.

Примечание. В наше время чрезвычайно усилились космополитические тенденции к установлению всеобщего братства во всех областях жизни. Так "мирная конференция" трактует о разоружении и хочет путем мирных решений положить конец современному развитию милитаризма и сделать из всех людей братьев. "Религиозные Конгрессы" работают над сближением различных религий, чтобы постепенно, путем разных поправок и уступок, образовать одну всеобщую мировую религию, которая бы заключала в себе лучшие элементы ныне существующих религий, отвечала бы требованиям высшей культуры и подходила бы к запросам всякого народа. Будет ли то религия христианская - это еще вопрос... Наконец, современная "социал-демократия" хочет, чтобы в жертву социальной идее были принесены все национальные особенные интересы и чтобы все народы составили из себя единое общество, в котором бы все члены имели равные права и обязанности... Но все эти начинания обречены на неудачу, потому что путь, какой они избрали для себя, совершенно ложный. Ап. Павел говорит о всеобщем братстве не как только об идее, а как о факте, уже существующем пред его глазами, хотя в очень небольших размерах. Он показывает нам новое человечество, в котором национальные, социальные и половые различия не составляют из себя уже разделяющей преграды. Это новое человечество есть одна семья и все члены этой семьи имеют равные права и обязанности. Принцип единства тут - одинаковое отношение всех к Богу, единство веры и вытекающее отсюда духовное общение любви. Христос есть глава нового человечества, образующая его сила, сдерживающая его связь. Универсальная религия, следовательно, уже существует в христианстве. Ее нужно только распространять в мире. Она не уничтожает социальные различия, но лишает их только враждующего и разделяющего характера и даже делает их учреждениями примирительными и взаимно полезными. Она не стремится к ложному уравнению обоих полов, но помогает им дойти до полного раскрытия своих сил и осуществить свое предназначение через безусловное признание их религиозно-нравственного одинакового достоинства. Она делает из различных народов земли не лишенную всякого плана громаду, а помогает каждой индивидуальности народной раскрыть вполне ее внутреннее существо и связывает их все таким твердым духовным союзом, что люди разных стран начинают видеть друг в друге братьев. Таков единственный путь к достижению всеобщего братства: нужно признать, что это братство уже осуществилось во Христе, что христианство есть мировая религия и что люди тогда только станут членами единой семьи, когда станут сознательными христианами.
Adam Clarke: Commentary on the Bible - 1831
3:29: And if ye be Christ's - Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and the mind that was in him, then are ye Abraham's seed; ye are that real, spiritual posterity of Abraham, that other seed, to whom the promises were made; and then heirs, according to that promise, being fitted for the rest that remains for the people of God, that heavenly inheritance which was typified by the earthly Canaan, even to the Jews.
1. The Galatians, it appears, had begun well, and for a time run well, but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such the Galatians lost their religion.
2. The temptation that leads us astray may be as sudden as it is successful. We may lose in one moment the fruit of a whole life! How frequently is this the case, and how few lay it to heart! A man may fall by the means of his understanding, as well as by means of his passions.
3. How strange is it that there should be found any backslider! that one who once felt the power of Christ should ever turn aside! But it is still stranger that any one who has felt it, and given in his life and conversation full proof that he has felt it, should not only let it slip, but at last deny that he ever had it, and even ridicule a work of grace in the heart! Such instances have appeared among men.
4. The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a twofold answer.
1. This covenant was designed to last only for a time, and when that time came, having waxed old, it vanished away.
2. It was long before that void, through want of the performance of the conditions.
The covenant did not state merely, ye shall be circumcised, and observe all the rites and ceremonies of the law; but, ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbor as yourself. This condition, which was the very soul of the covenant, was universally broken by that people. Need they wonder, therefore, that God has cast then off? Jesus alone can restore them, and him they continue to reject. To us the new covenant says the same things: Ye shall love the Lord, etc.; if we do not so, we also shall be cut off. Take heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God.
Albert Barnes: Notes on the Bible - 1834
3:29: And if ye be Christ's - If you belong to the Messiah, and are interested in his work.
Then are ye Abraham's seed - The promise made to Abraham related to the Messiah. It was a promise that in him all should be blessed. Abraham believed in that Messiah, and was distinguished for his faith in him who was to come. If they believed in Christ, therefore, they showed that they were the spiritual descendants of Abraham. No matter whether they were Jews or Gentiles; whether they had been circumcised or not, they had the same spirit which he evinced, and were interested in the promises made to him.
And heirs according to the promise - See Rom 8:17. Are heirs of God. You inherit the blessings promised to Abraham, and partake of the felicity to which he looked forward. You have become truly heirs of God, and this is in accordance with the promise made to Abraham. It is not by the obedience of the Law; it is by faith - in the same way that Abraham possessed the blessing; an arrangement before the giving of the Law, and therefore one that may include all, whether Jews or Gentiles. All are on a level; and all are alike the children of God, and in the same manner, and on the same terms that Abraham was.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:29: Christ's: Gal 5:24; Co1 3:23, Co1 15:23; Co2 10:7
Abraham's: Gal 3:7, Gal 3:16, Gal 3:28, Gal 4:22-31; Gen 21:10-12; Rom 4:12, Rom 4:16-21, Rom 9:7, Rom 9:8; Heb 11:18
heirs: Gal 4:7, Gal 4:28; Rom 4:13, Rom 4:14, Rom 8:17; Co1 3:22; Eph 3:6; Tit 3:7; Heb 1:14, Heb 6:17; Heb 11:7; Jam 2:5; Rev 21:7
John Gill
3:29 For if ye be Christ's,.... Or seeing ye are his, not by creation only, but by the Father's gift to him, by the purchase of his own blood, by the power of his grace, making them willing to give up themselves to him; not only his by profession, saying they are the Lord's, calling themselves by his name; but by possession, Christ dwelling in their hearts by faith, and they having his Spirit as a spirit of regeneration and adoption:
then are ye Abraham's seed; not his natural but his spiritual seed, the seed that should come, and to whom the promises were made, Gal 3:16 and so were upon an equal foot even with the Jews that believed:
and heirs according to the promise; being the children of God, they are heirs of God; and being the spiritual children of Abraham, the children of the promise, which are counted for the seed, they are, according to the promise made to Abraham and his spiritual seed, heirs of the blessings of the grace of life, and of the eternal inheritance; of the blessing of justification of life, and of everlasting salvation; of this world and of the world to come; of all the spiritual blessings of the covenant of grace, and of the incorruptible and undefiled inheritance of the saints in light; to which they are begotten through the abundant mercy of God, for which they are made meet by the grace of Christ; and to which they have a right by his justifying righteousness.
John Wesley
3:29 If ye are Christ's - That is, believers in him.
Robert Jamieson, A. R. Fausset and David Brown
3:29 and heirs--The oldest manuscripts omit "and." Christ is "Abraham's seed" (Gal 3:16): ye are "one in Christ" (Gal 3:28), and one with Christ, as having "put on Christ" (Gal 3:27); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Gal 3:18); for it was to Abraham's seed that the inheritance was promised (Gal 3:16). Thus he arrives at the same truth which he set out with (Gal 3:7). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (Ps 22:30) who receive from Him a new nature and name (Gen 3:15; Is 53:10-11; Jn 12:24). In Him the lineal descent from David becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Ezek 21:27). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (Jn 1:12; Rom 9:8; 1Pet 1:23).