Download Galatians 3:10-21

Kevin Carlson
Galatians 3:10-21
Scripture: Galatians 3:10-21
Gal 3:10 For all who relyG1526 on works of the law are under a curseG2671; for it is written, "CursedG1944 be
everyone who does not abideG1696 by all things written in the BookG975 of the Law, and doG4160 them
(all things written in the Book of the Law)."
Gal 3:11 Now it is evidentG1212 that noG3762 oneG3762 is justifiedG1344 beforeG3844 God by the lawG3551,
for "The righteousG1342 shall liveG2198 by faithG4102."
Gal 3:12 But the lawG3551 is not of faithG4102, rather "The one who doesG4160 them shall liveG2198 by
them."
Gal 3:13 Christ redeemedG1805 us (Paul and Galatians -> all readers of the letter) from the curseG2671 of the
lawG3551 by becomingG1096 a curseG2671 for us(Paul and Galatians -> all readers of the letter)--for it is
written, "CursedG1944 is everyone who is hangedG2910 on a treeG3586"-Gal 3:14 so that in Christ Jesus the blessingG2129 of Abraham might comeG1096 to the Gentiles, so that we
(Paul + gentiles? all believers?) might receiveG2983 the promisedG1860 Spirit through faithG4102.
Gal 3:15 To give a humanG444 exampleG444, brothers: even with a man-madeG444 covenantG1242, no one
annulsG114 it (man-made covenant) or addsG1928 to it(man-made covenant) once it(man-made covenant)
has been ratifiedG2964.
Gal 3:16 Now the promisesG1860 were made to Abraham and to his offspringG4690. It (the promises) does
not say, "And to offspringsG4690," referring to manyG4183, but referring to oneG1520, "And to your
offspringG4690," who is Christ.
Gal 3:17 This is what I (Paul) mean: the lawG3551, which came 430 years afterward, does not annulG208 a
covenantG1242 previouslyG4300 ratifiedG4300 by God, so as to makeG2673 the promiseG1860
voidG2673.
Gal 3:18 For if the inheritanceG2817 comes by the lawG3551, it (the inheritance) no longer comes by
promiseG1860; but God gaveG5483 it (the inheritance) to Abraham by a promiseG1860.
Gal 3:19 Why then the lawG3551? It (the law) was addedG4369 because of transgressionsG3847, until the
offspringG4690 should comeG2064 to whom the promiseG1861 had been madeG1861, and it (the law)
was put in placeG1299 through angels by an intermediaryG3316.
Gal 3:20 Now an intermediaryG3316 implies more than oneG1520, but God is oneG1520.
Gal 3:21 Is the law G3551then contraryG2596 to the promisesG1860 of God? CertainlyG3361 notG3361! For
if a lawG3551 had been given that could giveG2227 lifeG2227, then righteousnessG1343 would
indeedG3689 be by the lawG3551.
Key words:
v10:
rely
G1526
εἰσί
eisi
i-see'
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Third person plural present indicative of G1510; they are: - agree, are, be, dure, X is, were.
curse
G2671
κατάρα
katara
kat-ar'-ah
From G2596 (intensive) and G685; imprecation, execration: - curse (-d, -ing).
cursed
G1944
ἐπικατάρατος
epikataratos
ep-ee-kat-ar'-at-os
From G1909 and a derivative of G2672; imprecated, that is, execrable: - accursed.
abide
G1696
ἐμμένω
emmenō
em-men'-o
From G1722 and G3306; to stay in the same place, that is, (figuratively) to persevere: - continue.
all things
G3956
πᾶς
pas
pas
Including all the forms of declension; apparently a primary word; all, any, every, the whole: - all (manner of,
means) alway (-s), any (one), X daily, + ever, every (one, way), as many as, + no (-thing), X throughly,
whatsoever, whole, whosoever.
book
G975
βιβλίον
biblion
bib-lee'-on
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Galatians 3:10-21
A diminutive of G976; a roll: - bill, book, scroll, writing.
do them
G4160
ποιέω
poieō
poy-eh'-o
Apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less
direct): - abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause,
commit, + content, continue, deal, + without any delay, (would) do (-ing), execute, exercise, fulfil, gain, give,
have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me,
observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend,
take, tarry, + transgress the law, work, yield. Compare G4238.
v11:
evident G1212
δῆλος
dēlos
day'-los
Of uncertain derivation; clear: - + bewray, certain, evident, manifest.
no one G3762
οὐδείς
oudeis
oo-dice'
Including the feminine οὐδεμία oudemia
oo-dem-ee'-ah and the neuter οὐδέν ouden oo-den'
From G3761 and G1520; not even one (man, woman or thing), that is, none, nobody, nothing: - any (man),
aught, man, neither any (thing), never (man), no (man), none (+ of these things), not (any, at all, -thing), nought.
justified G1344
δικαιόω
dikaioō
dik-ah-yo'-o
From G1342; to render (that is, show or regard as) just or innocent: - free, justify (-ier), be righteous.
before G3844
παρά
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para
par-ah'
A primary preposition; properly near, that is, (with genitive case) from beside (literally or figuratively), (with
dative case) at (or in) the vicinity of (objectively or subjectively), (with accusative case) to the proximity with
(local [especially beyond or opposed to] or causal [on account of]). In compounds it retains the same variety of
application: - above, against, among, at, before, by, contrary to, X friend, from, + give [such things as they], +
that [she] had, X his, in, more than, nigh unto, (out) of, past, save, side . . . by, in the sight of, than, [there-] fore,
with. In compounds it retains the same variety of application.
law G3551
νόμος
nomos
nom'-os
From a primary word νέμω nemō (to parcel out, especially food or grazing to animals); law (through the idea of
prescriptive usage), generally (regulation), specifically (of Moses [including the volume]; also of the Gospel), or
figuratively (a principle): - law.
righteous G1342
δίκαιος
dikaios
dik'-ah-yos
From G1349; equitable (in character or act); by implication innocent, holy (absolutely or relatively): - just, meet,
right (-eous).
live G2198
ζάω
zaō
dzah'-o
A primary verb; to live (literally or figuratively): - life (-time), (a-) live (-ly), quick.
faith G4102
πίστις
pistis
pis'-tis
From G3982; persuasion, that is, credence; moral conviction (of religious truth, or the truthfulness of God or a
religious teacher), especially reliance upon Christ for salvation; abstractly constancy in such profession; by
extension the system of religious (Gospel) truth itself: - assurance, belief, believe, faith, fidelity.
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v12:
does G4160
ποιέω
poieō
poy-eh'-o
Apparently a prolonged form of an obsolete primary; to make or do (in a very wide application, more or less
direct): - abide, + agree, appoint, X avenge, + band together, be, bear, + bewray, bring (forth), cast out, cause,
commit, + content, continue, deal, + without any delay, (would) do (-ing), execute, exercise, fulfil, gain, give,
have, hold, X journeying, keep, + lay wait, + lighten the ship, make, X mean, + none of these things move me,
observe, ordain, perform, provide, + have purged, purpose, put, + raising up, X secure, shew, X shoot out, spend,
take, tarry, + transgress the law, work, yield. Compare G4238.
v13:
redeemed G1805
ἐξαγοράζω
exagorazō
ex-ag-or-ad'-zo
From G1537 and G59; to buy up, that is, ransom; figuratively to rescue from loss (improve opportunity): redeem.
curse G2671
κατάρα
katara
kat-ar'-ah
From G2596 (intensive) and G685; imprecation, execration: - curse (-d, -ing).
by becoming G1096
γίνομαι
ginomai
ghin'-om-ahee
A prolonged and middle form of a primary verb; to cause to be (“gen” -erate), that is, (reflexively) to become
(come into being), used with great latitude (literally, figuratively, intensively, etc.): - arise be assembled, be
(come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, be done, draw, be ended,
fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be
ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be
taken, be turned, use, wax, will, would, be wrought.
cursed G1944
ἐπικατάρατος
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Galatians 3:10-21
epikataratos
ep-ee-kat-ar'-at-os
From G1909 and a derivative of G2672; imprecated, that is, execrable: - accursed.
is hanged G2910
κρεμάννυμι
kremannumi
krem-an'-noo-mee
A prolonged form of a primary verb; to hang: - hang.
tree G3586
ξύλον
xulon
xoo'-lon
From another form of the base of G3582; timber (as fuel or material); by implication a stick, club or tree or other
wooden article or substance: - staff, stocks, tree, wood.
v14:
blessing G2129
εὐλογία
eulogia
yoo-log-ee'-ah
From the same as G2127; fine speaking, that is, elegance of language; commendation (“eulogy”), that is,
(reverentially) adoration; religiously, benediction; by implication consecration; by extension benefit or largess: blessing (a matter of) bounty (X -tifully), fair speech.
might come G1096
γίνομαι
ginomai
ghin'-om-ahee
A prolonged and middle form of a primary verb; to cause to be (“gen” -erate), that is, (reflexively) to become
(come into being), used with great latitude (literally, figuratively, intensively, etc.): - arise be assembled, be
(come, -fall, -have self), be brought (to pass), (be) come (to pass), continue, be divided, be done, draw, be ended,
fall, be finished, follow, be found, be fulfilled, + God forbid, grow, happen, have, be kept, be made, be married, be
ordained to be, partake, pass, be performed, be published, require, seem, be showed, X soon as it was, sound, be
taken, be turned, use, wax, will, would, be wrought.
receive G2983
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Galatians 3:10-21
λαμβάνω
lambanō
lam-ban'-o
A prolonged form of a primary verb, which is used only as an alternate in certain tenses; to take (in very many
applications, literally and figuratively [probably objective or active, to get hold of; whereas G1209 is rather
subjective or passive, to have offered to one; while G138 is more violent, to seize or remove]): - accept, + be
amazed, assay, attain, bring, X when I call, catch, come on (X unto), + forget, have, hold, obtain, receive (X
after), take (away, up).
promise G1860
ἐπαγγελία
epaggelia
ep-ang-el-ee'-ah
From G1861; an announcement (for information, assent or pledge; especially a divine assurance of good): message, promise.
v15:
human example / man-made G444
ἄνθρωπος
anthrōpos
anth'-ro-pos
From G435 and ὤψ ōps (the countenance; from G3700); manfaced, that is, a human being: - certain, man.
covenant G1242
διαθήκη
diathēkē
dee-ath-ay'-kay
From G1303; properly a disposition, that is, (specifically) a contract (especially a devisory will): - covenant,
testament.
annuls G114
ἀθετέω
atheteō
ath-et-eh'-o
From a compound of G1 (as a negative particle) and a derivative of G5087; to set aside, that is, (by implication)
to disesteem, neutralize or violate: - cast off, despise, disannul, frustrate, bring to nought, reject.
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adds to it G1928
ἐπιδιατάσσομαι
epidiatassomai
ep-ee-dee-ah-tas'-som-ahee
Middle voice from G1909 and G1299; to appoint besides, that is, supplement (as a codicil): - add to.
ratified G2964
κυρόω
kuroō
koo-ro'-o
From the same as G2962; to make authoritative, that is, ratify: - confirm.
v16:
offspring / offsprings / offspring (seed NASB) G4690
σπέρμα
sperma
sper'-mah
From G4687; somethng sown, that is, seed (including the male “sperm”); by implication offspring; specifically a
remnant (figuratively as if kept over for planting): - issue, seed.
many G4183
πολύς, πολλός
polus polos
pol-oos'
Including the forms from the alternate “pollos”; (singular) much (in any respect) or (plural) many; neuter
(singular) as adverb largely; neuter (plural) as adverb or noun often, mostly, largely: - abundant, + altogether,
common, + far (passed, spent), (+ be of a) great (age, deal, -ly, while), long, many, much, oft (-en [-times]),
plenteous, sore, straitly. Compare G4118, G4119.
one G1520
εἷς
heis
hice
(Including the neuter [etc.] ἕν hen); a primary numeral; one: - a (-n, -ny, certain), + abundantly, man, one
(another), only, other, some. See also G1527, G3367, G3391, G3762.
v17:
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annul G208
ἀκυρόω
akuroō
ak-oo-ro'-o
From G1 (as a negative particle) and G2964; to invalidate: - disannul, make of none effect.
make void G2673
καταργέω
katargeō
kat-arg-eh'-o
From G2596 and G691; to be (render) entirely idle (useless), literally or figuratively: - abolish, cease, cumber,
deliver, destroy, do away, become (make) of no (none, without) effect, fail, loose, bring (come) to nought, put
away (down), vanish away, make void.
v18:
inheritance G2817
κληρονομία
klēronomia
klay-ron-om-ee'-ah
From G2818; heirship, that is, (concretely) a patrimony or (generally) a possession: - inheritance.
gave (granted) G5483
χαρίζομαι
charizomai
khar-id'-zom-ahee
Middle voice from G5485; to grant as a favor, that is, gratuitously, in kindness, pardon or rescue: - deliver,
(frankly) forgive, (freely) give, grant.
v19:
added G4369
προστίθημι
prostithēmi
pros-tith'-ay-mee
From G4314 and G5087; to place additionally, that is, lay beside, annex, repeat: - add, again, give more,
increase, lay unto, proceed further, speak to any more.
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transgressions G3847
παράβασις
parabasis
par-ab'-as-is
From G3845; violation: - breaking, transgression.
put in place (ordained) G1299
διατάσσω
diatassō
dee-at-as'-so
From G1223 and G5021; to arrange thoroughly, that is, (specifically) institute, prescribe, etc.: - appoint,
command, give, (set in) order, ordain.
intermediary G3316
μεσίτης
mesitēs
mes-ee'-tace
From G3319; a go between, that is, (simply) an internunciator, or (by implication) a reconciler (intercessor): mediator.
should come G2064
ἔρχομαι
erchomai
er'-khom-ahee
Middle voice of a primary verb (used only in the present and imperfect tenses, the others being supplied by a
kindred [middle voice] word, ἐλεύθομαι eleuthomai or ἔλθω elthō; which do not otherwise occur); to come or go
(in a great variety of applications, literally and figuratively): - accompany, appear, bring, come enter, fall out, go,
grow, X light, X next, pass, resort, be set.
promise had been made G1861
ἐπαγγέλλω
epaggellō
ep-ang-el'-lo
From G1909 and the base of G32; to announce upon (reflexively), that is, (by implication) to engage to do
something, to assert something respecting oneself: - profess, (make) promise.
v20:
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Galatians 3:10-21
one G1520
εἷς
heis
hice
(Including the neuter [etc.] ἕν hen); a primary numeral; one: - a (-n, -ny, certain), + abundantly, man, one
(another), only, other, some. See also G1527, G3367, G3391, G3762.
v21:
contrary G2596
κατά
kata
kat-ah'
A primary particle; (preposition) down (in place or time), in varied relations (according to the case [genitive,
dative or accusative] with which it is joined): - about, according as (to), after, against, (when they were) X alone,
among, and, X apart, (even, like) as (concerning, pertaining to, touching), X aside, at, before, beyond, by, to the
charge of, [charita-] bly, concerning, + covered, [dai-] ly, down, every, (+ far more) exceeding, X more excellent,
for, from . . . to, godly, in (-asmuch, divers, every, -to, respect of), . . . by, after the manner of, + by any means,
beyond (out of) measure, X mightily, more, X natural, of (up-) on (X part), out (of every), over against, (+ your)
X own, + particularly, so, through (-oughout, -oughout every), thus, (un-) to (-gether, -ward), X uttermost, where
(-by), with. In composition it retains many of these applications, and frequently denotes opposition, distribution
or intensity.
certainly not! G3361
μή
mē
may
A primary particle of qualified negation (whereas G3756 expresses an absolute denial); (adverbially) not,
(conjugationally) lest; also (as interrogitive implying a negative answer [whereas G3756 expects an affirmative
one]); whether: - any, but, (that), X forbear, + God forbid, + lack, lest, neither, never, no (X wise in), none, nor,
[can-] not, nothing, that not, un [-taken], without. Often used in compounds in substantially the same relations.
See also G3362, G3363, G3364, G3372, G3373, G3375, G3378.
give (impart) life G2227
ζωοποιέω
zōopoieō
dzo-op-oy-eh'-o
From the same as G2226 and G4160; to (re-) vitalize (literally or figuratively): - make alive, give life, quicken.
righteousness G1343
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δικαιοσύνη
dikaiosunē
dik-ah-yos-oo'-nay
From G1342; equity (of character or act); specifically (Christian) justification: - righteousness.
indeed G3689
ὄντως
ontōs
on'-toce
Adverb of the oblique cases of G5607; really: - certainly, clean, indeed, of a truth, verily.
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Verb tenses:
Ver
Chapter se English
Strongs Greek Root
Greek
3 10 are
3 10 written
3 10 abide
G1510/15
εἰμί
26?
G1510/15
εἰμί
26?
γράφω
G1125
ἐμμένω
G1696
3 10 written
3 10 do
3 11 is justified
G1125
G4160
G1344
γράφω
ποιέω
δικαιόω
εισιν
γεγραπται
εμμενει
γεγραμμενοις
ποιησαι
δικαιουται
3 11 live
3 12 is
3 12 practices
G2198
G1510
G4610
ζάω
εἰμι
ποιέω
ζησεται
εστιν
ποιησας
3 12 shall live
3 13 redeemed
G2198
G1805
ζάω
ἐξαγοράζω
ζησεται
εξηγορασεν
3 13 being made
3 13 for it is written
G1096
G1125
γίνομαι
γράφω
γενομενος
γεγραπται
3 13 who hangs
G2910
κρεμάννυμι
κρεμαμενος
3
3
3
3
3
14 might come
14 might receive
15 speak
15 has been ratified
15 sets aside
γίνομαι
λαμβάνω
λέγω
κυρόω
ἀθετέω
3
3
3
3
3
3
3
3
16 were spoken
16 say I
16 that is
17 say
17 confirmed
17 came
17 invalidate
17 nullify
G1096
G2983
G3004
G2964
G114
G2046 /
G3004
G3004
G1510
G3004
G4300
G1096
G208
G2673
3
3
3
3
3
3
3
18 granted
19 was added
19 would come
19 promise had been made
19 ordained
20 is
20 is
G5483
G4369
G2064
G1861
G1299
G1510
G1510
3 10 are
3 21 may ?
3 21 had been given
G1096
G1 325
3 21 was able
3 21 impart life
3 21 have been
G1410
G2227
G2258
εισιν
Tense
Voice
Mood
RMAC
Present
Active
Indicative
V-PAI-3P
Present
Perfect
Present
Active
Passive
Active
Indicative
Indicative
Indicative
Participle
Infinitive
Indicative
Indicative
Indicative
Participle
V-FDI-3S
V-PAI-3S
V-AAP-NSM
Indicative
Indicative
V-FDI-3S
V-AAI-3S
Participle
Indicative
V-2ADP-NSM
V-RPI-3S
Participle
V-PMP-NSM
γενηται
λαβωμεν
λεγω
κεκυρωμενην
αθετει
Passive
Active
Passive
Middle
Deponent
Future
Present
Active
Aorist
Active
Middle
Deponent
Future
Aorist
Active
Middle
Second Aorist Deponent
Perfect
Passive
Middle
Present
Deponent
Middle
Second Aorist Deponent
Second Aorist Active
Present
Active
Perfect
Passive
Present
Active
V-PAI-3P
V-RPI-3S
V-PAI-3S
V-RPP-DPN
V-AAN
V-PPI-3S
Subjunctive
Subjunctive
Indicative
Participle
Indicative
V-2ADS-3S
V-2AAS-1P
V-PAI-1S
V-RPP-ASF
V-PAI-3S
ἐρέω
λέγω
εἰμί
λέγω
προκυρόω
γίνομαι
ἀκυρόω
καταργέω
ερρεθησαν
λεγει
εστιν
λεγω
προκεκυρωμενην
γεγονως
ακυροι
καταργησαι
Aorist
Present
Present
Present
Perfect
Second Perfect
Present
Aorist
Indicative
Indicative
Indicative
Indicative
Participle
Participle
Indicative
Infinitive
V-API-3P
V-PAI-3S
V-PAI-3S
V-PAI-1S
V-RPP-ASF
V-2RAP-NSM
V-PAI-3S
V-AAN
χαρίζομαι
προστίθημι
ἔρχομαι
ἐπαγγέλλω
διατάσσω
εἰμί
εἰμί
κεχαρισται
προσετεθη
ελθη
επηγγελται
διαταγεις
εστιν
εστιν
Indicative
Indicative
Subjunctive
Indicative
Participle
Indicative
Indicative
V-RNI-3S
V-API-3S
V-2AAS-3S
V-RPI-3S
V-2APP-NSM
V-PAI-3S
V-PAI-3S
γίνομαι
γενοιτο
εδοθη
Opative
Indicative
V-2ADO-3S
δίδωμι
δύν αμαι
ζωοποιέω
ῆ̓ ν
δυν αμεν ος
ζωοποιησ αι
ην
Participle
Infinitive
Indicative
V-PNP-NSM
V-AAN
V-IXI-3S
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Perfect
Aorist
Present
Passive
Active
Active
Active
Passive
Active
Active
Active
Middle or
Passive
Perfect
Deponent
Aorist
Passive
Second Aorist Active
Perfect
Passive
Second Aorist Passive
Present
Active
Present
Active
Middle
Second Aorist Deponent
Aorist
Passive
Middle or
Passive
Present
Deponent
Aorist
Active
Imperfect
no voice
V-API-3S
Kevin Carlson
Galatians 3:10-21
Historical background:
(from The Bible Background Commentary New Testament, Kenner)
3:10 – Both Genesis 12:3 and the blessings of the law in Deuteronomy 28 contrast the curses of those who
oppose Abraham or those who break the covenant with the blessings of Abraham's descendants or those who
keep the covenant. Paul thus gives the verdict on righteousness sought by the “works of” or by “obeying” the
law: imperfect obedience birngs a curse (Deut 27:26, the summary of the curses). According to Jewish
teaching, human obedience was always imperfect, and God could therefore not require perfect obedience as a
condition for salvation; but like a good rabbi, Paul interprets Deuteronomy 27:26 for all that he can get from it –
after all, God was in a position to demand perfection.
3:11 – Paul quotes Habakkuk 2:4 (also in Rom 1:17). In the context of Habakkuk 2:4, the righteous are those
who will survive the judgment because they have faith. (Biblical saving faith was not passive assent, but actively
staking one's life on the claims of God. It was a certainty sufficient to affect one's lifestyle). Paul applies this text
to those who trust Christ and so are saved from the final judgment. That his contemporary readers would
understand his application is made clear by the similar application of Habakkuk 2:4 in the Dead Sea Scrolls.
Righteousness based merely on human obedience is inadequate for this purpose. Paul's knowledge of the Old
Testament is thorough: he has selected the only two texts in the entire Old Testament that speak of both
righteousness and faith together( Gen 15:6 in Gal 3:6, Hab 2:4 here)
3:12 – Quote of Lev 18:5. One can live by keeping the law … but, can one completely keep the law?
3:13 – Paul cites Deuteronomy 21:23. Christ paid the penalty for the curse we incur since we cannot keep the
whole law (Gal 3:10).
3:14 – In Jewish expectation “the blessing of Abraham” includes the whole world to come; here Paul says that
believers have the down payment of that world in the blessing of the Spirit. (For the relationship of the promise
of land to the promise of the spirit, cf. also Hag 2:5 with Ex 12:25; 13:5)
3:15 – Like other legal documents, testaments or “wills” were sealed so they could not be altered. In Greek law,
wills were irrevocable; one could not impose new conditions or remove an heir, even if one added a
supplementary testament. (This was no longer true in Roman law of this period, but it applied to some Jewish
wills; compare a possible precedent in Deut 21:15-17.) Under Greek law, testaments were confirmed by their
deposit with the municipal records office; if a new testament would interfere with an older one, it was rejected.
3:16 – Paul means that Christ is the ultimate seed of the promise through whom the nations will be blessed; this
thesis makes good sense of the promise motif in Israel's history. References Gen 13:15-16 and/or Gen 17:8
and/or Gen 24:7.
3:17 – 18 – God's nature would not allow Him to retract or annul a covenant. God does not change. 430 years
comes from Exodus 12:40. By instituting the law, God did not revoke his promise to Abraham that all nations
would be blessed through him.
3:19 – According to post-Old Testament Jewish tradition, the law was given through angels, and (as in the Old
Testament), the mediator was Moses himself.
3:20 – Mediators intercede between two (or more) parties; if the law was given through a mediator, therefore, it
was adapted to the needs of both parties. But the promise was not given through a mediator; it was a unilateral
enactment of the one God. Paul again argues from analogy in a manner that would be persuasive in his readers'
culture.
Observations:
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Galatians 3:10-21
Justification by Faith / Abraham's faith also discussed in Romans 3-5
Gal 3:10 For all who rely on works of the law are under a curse; for it is written, "Cursed be everyone who does
not abide by all things written in the Book of the Law, and do them."
It is written – Paul is quoting more from the old testament again. (Deut 27:26 [ESV])
“‘Cursed be anyone who does not confirm the words of this law by doing them.’ And all the people shall
say, ‘Amen.’”
This verse is the summation of specific curses for failing to keep different commandments in the law in
Deuteronomy 27. What is Paul's point here? relying on works of the law – for what? In context, clearly
this is still talking about justification before the Lord. From the previous contrasts, we know
justification by keeping the law is being contrasted with justification by faith. We've been shown that
Abraham was justified by his faith – he was foretold the gospel, and he believed God. The blessing
(justification) that comes through faith is being contrasted again now with reliance upon works for
justification. We also know Deuteronomy 28:1-14 is a list of blessings that will be carried out if the law
is obeyed completely.
(Deut 28:1 [ESV])
“And if you faithfully obey the voice of the LORD your God, being careful to do all his commandments
that I command you today, the LORD your God will set you high above all the nations of the earth.
(Deut 28:2 [ESV])
And all these blessings shall come upon you and overtake you, if you obey the voice of the L ORD your
God.
Clearly, the law isn't the issue. The issue leading to the curse is our ability to carry out the law
completely, doing all of the commandments. We fall short and sin. So – out of the two paths to
justification, one we cannot keep and because we cannot meet the conditions, we fall under a curse. Yet,
this path is what the false teachers were directing the Galatians to in order to “complete” their
justification. Paul is pointing them back to the correct path, the only path that removes the curse. Jesus
was able to keep the law completely, perfectly. His shed blood on the cross was a complete and perfect
sacrifice for our sin. Only by faith in Jesus' blood covering our sin, that it took it away completely,
justifying us before God, and there is nothing that we can do on our own to earn this position, are we
saved. We are justified only because of Jesus doing for us what we could not do for ourselves. We are
justified only by our faith in the Gospel – Jesus' life, death, and resurrection.
Gal 3:11 Now it is evident that no one is justified before God by the law, for "The righteous shall live by faith."
evident – Paul is laying out that his argumentation in 3:1-10 (specifically v10) makes it clear (evident)
that it is impossible to be justified by keeping the law, since we cannot conform to all of the law perfectly
and obtain justification through the law.
“The righteous shall live by faith.” is a reference to Habakkuk 2:4:
Hab 2:4 "BeholdH2009, as for the proudH6075a one, His soulH5315 is not rightH3474 within him;
But the righteousH6662 will liveH2421a by his faithH530.
Geneva Bible translation notes for this verse – good commentary:
(d) To trust in himself, or in any worldly thing, is never to be at peace: for the only rest is to trust in God
by faith; (Rom_1:17; Gal_3:11; Heb_10:38).
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Galatians 3:10-21
Comparison / contrast: By quoting this, does Paul intend in the context of Habukkuk one trusting in
keeping the law is the same as the proud / puffed up in Habukkuk 2:4? Paul does contrast one trying to
keep the law for justification against the righteous living by faith, similar to Habukkuk 2:4. The context
seems to fit, and Paul seems to be quoting in context.
righteous vs justifiction – used as synonyms typically. G1344 can be just. G1342 is the root for G1344.
live – Does this simply mean mortal life? With justification in view there could be spiritual intention.
i.e. - our sin causes spiritual death, by faith we are justified in the redemption from Jesus' shed blood at
the cross and Christ's resurrection brings us eternal life? I would lean towards the latter – spiritual life
is in view in this context.
Gal 3:12 But the law is not of faith, rather "The one who does them shall live by them."
Another contrast of the law and faith. Notice the constant repetition and contrast in this chapter and
section. What exactly does “the law is not of faith” mean?
of is the greek word ἐκ, denoting origin. So, the origin of the law does not come out of faith. The faith
we have in view here is the Galatians faith in the Gospel, and Abraham's faith believing God (Gen 15:6)
regarding God creating a great nation from him, when Abraham believed he was too old to have an heir
and the seed of Abraham blessing all nations. In both cases, believing in God with an active faith
brought justification. I would believe with the context, and talk of action (does the promises of the law),
Paul's point is that belief in the law does not justify, only doing the law. And, from everything else that
Paul has argued, we know that no one can keep the law perfectly and we all fall short. But – in the
immediate question of what does “the law is not of faith” mean, the law is based on your own actions,
while faith is believing God's promises, and God's actions, and trusting God. So, the origin of keeping
the law is trusting yourself to perfectly obey God, while faith is trusting God with God as the origin for
your justification, which are opposed.
“The one who does them shall live by them." - quotation of Lev 18:5.
(Lev 18:5 [ESV])
You shall therefore keep my statutes and my rules; if a person does them, he shall live by them: I am the
LORD.
live – again, this brings up the question and context – what does live mean in Lev 18:5? Is God talking
mortal life, or does this mean spiritual life? I would think this would be the same answer as v11? How
would a Jew have understood this and what did God intend (the Lord speaking here)?
The word is:
H2425
‫חיי‬
châyay
khaw-yah'ee
A primitive root (compare H2421); to live; causatively to revive: - live, save life.
This is a different word for live than Hab 2:4 (H2421).
H2421
‫חיה‬
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Galatians 3:10-21
châyâh
khaw-yaw'
A prim root (compare H2331, H2424); to live, whether literally or figuratively; causatively to revive: keep (leave, make) alive, X certainly, give (promise) life, (let, suffer to) live, nourish up, preserve (alive),
quicken, recover, repair, restore (to life), revive, (X God) save (alive, life, lives), X surely, be whole.
With my knowledge of Hebrew, I can't find anyway to determine specifically if they may have different
meanings, or point to a spiritual vs mortal meaning. Word studies show similar usages. H2425 is used
more often referring to the tree of life, breath of life, but also is used in mortal life spans. H2421 more
consistently seems to reference mortal life spans.
Is it a dual sense? I'm not sure what the author's intention is in both cases. I would lean towards
intention on all of these being spiritual life with justification / righteousness in view as what is intended
based on the surrounding context.
Gal 3:13 Christ redeemed us from the curse of the law by becoming a curse for us--for it is written, "Cursed is
everyone who is hanged on a tree"-redeemed – bought us, ransomed us. Most certainly this is talking about Christ's blood shed on the
cross paying the penalty for our sins.
us – who is Paul talking about? Paul is definitely included by the use of this pronoun. This seems to be
inclusive of the intended audience of the letter.
curse of the law – see 3:10. Is this still talking only about trying to keep the law for justification? Paul
seems to have in mind that everyone is cursed by the law. None of us can keep the law for justification
and thus fall under the curse.
becoming a curse for us – what does this mean? Paul immediately answers what he is referring to.
Jesus was hung on the cross for us, for our redemption from the curse of not being able to keep the law
because of our sin.
Does Paul mean any theology by this – Jesus becoming a curse for us? Certainly the cross is in view and
Jesus dying in our place on the cross. Jesus paid for our curse, redeeming us from it, from not following
the law and becomes our justification by faith. But – does Paul mean any significance in the language of
Jesus becoming a curse. I believe in context, and from Paul's explanation immediately following
quoting Deut 21:23 that this is just a reference to the manner of Jesus' death on a cross and that is all
that is intended.
“Cursed is everyone who is hanged on a tree” - Deut 21:23
(Deut 21:22 [ESV])
“And if a man has committed a crime punishable by death and he is put to death, and you hang him on a
tree,
(Deut 21:23 [ESV])
his body shall not remain all night on the tree, but you shall bury him the same day, for a hanged man is
cursed by God. You shall not defile your land that the L ORD your God is giving you for an inheritance.
Gal 3:14 so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the
promised Spirit through faith.
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Galatians 3:10-21
v13 is a cause. v14 starts with “so that” - effect
what does “in Christ Jesus the blessing of Abraham might come to the Gentiles mean”?
Many blessing verses out of Genesis:
(Gen 12:3 [ESV])
I will bless those who bless you, and him who dishonors you I will curse, and in you all the families of
the earth shall be blessed.”
(Gen 18:18 [ESV])
seeing that Abraham shall surely become a great and mighty nation, and all the nations of the earth shall
be blessed in him?
Gen 15:5-6 (Gen 15:5 [ESV])
And he brought him outside and said, “Look toward heaven, and number the stars, if you are able to
number them.” Then he said to him, “So shall your offspring be.”
(Gen 15:6 [ESV])
And he believed the LORD, and he counted it to him as righteousness.
Gen 22:15-18
(Gen 22:15 [ESV])
And the angel of the LORD called to Abraham a second time from heaven
(Gen 22:16 [ESV])
and said, “By myself I have sworn, declares the LORD, because you have done this and have not withheld
your son, your only son,
(Gen 22:17 [ESV])
I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the sand
that is on the seashore. And your offspring shall possess the gate of his enemies,
(Gen 22:18 [ESV])
and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice.”
All of the blessings in context refer to the seed of Abraham, Jesus Christ, being a blessing to all nations,
all people (Jew and Gentile).
The other option I believe could be a reference to the Abrahamic covenant, but I believe context here
clearly points to the blessing being Jesus.
Both also could be in view.
I believe v13 and 14 could be written as:
Cause: Christ dying on the cross (v13)
Effect: we are redeemed from the law (the curse of the law)
Effect: Christ bore our curse for us
Effect: the blessing of the Gentiles (Christ as the seed of Abraham)
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Galatians 3:10-21
Effect: through faith, anyone (Jew or Gentile) will receive the Holy Spirit
With the final clause in the verse, the effect of “so that we might receive the promised Spirit through
faith”, I believe this is just one more point reinforcing the blessing of Abraham being Christ, vs
something to do with the Abrahamic covenant.
Gal 3:15 To give a human example, brothers: even with a man-made covenant, no one annuls it or adds to it once
it has been ratified.
See the historical commentary. Once the covenant is agreed upon and sealed, it could not be altered by
either party, and even contradictory supplemental covenants made afterward could not modify it and
were thrown out.
covenant – does Paul intend to point us to the Abrahamic covenant by the use of this term? Is it merely
supposed to imply a contract, will, etc? Does this just refer to the promises from God to Abraham?
It's being built as an analogy – if men don't break or change agreements by the cultural law, how much
more secure is a promise / covenant from God? It is iron clad and will occur. Context wise – this still
has to be pointing to Christ. Paul is implying God promised Christ, and blessed Abraham because of his
faith.
ratified – perfect, passive, participle. Perfect tense – past action completed certainly, with ongoing
effects.
Gal 3:16 Now the promises were made to Abraham and to his offspring. It does not say, “And to offsprings,”
referring to many, but referring to one, “And to your offspring,” who is Christ.
“and to your offspring” This appears to be a reference to Gen 22:18. Is Paul referring to Gen 22:18 in
Galatians 3 when he talks about the blessing of Abraham and his offspring? From context, this seems to
be the verse Paul is talking about in chapter 3 when referring to all nations being blessed through
Abraham and his offspring. It would be the most straightforward conclusion, but not the only one
possible (i.e. - the hypothesis it is equating Gen 12:3 and Gen 18:8).
promises – plural. The text is quoting from Gen 22:18 other than the reference to plural promises.
Building up Israel, with the purpose of the messiah coming from the Jewish people to bless all of the
nations are all related and part of God's plan through Abraham. I believe with the context of this verse,
the other promises are complementary to Gen 22:18, but Gen 22:18 is the primary verse in view.
The text of Gen 22:18 does seem to confirm Paul's assertion – seed / offspring is singular. Paul has gone
to great pains in this argumentation to establish that Christ does indeed fulfill the promises in view of
allowing Abraham to be a blessing to all nations. Christ, a descendant of Abraham, bore the world's sin,
so that by faith, just as Abraham we too could be counted righteous / justified.
Here is the list of verses where God makes a promise, blessing or covenant with Abraham (bless,
promise, or covenant (english) between Gen 12:1 and Gen 24:1, Abraham as object):
(Gen 12:2 [ESV])
And I will make of you a great nation, and I will bless you and make your name great, so that you
will be a blessing.
(Gen 12:3 [ESV])
I will bless those who bless you, and him who dishonors you I will curse, and in you all the
families of the earth shall be blessed.”
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Galatians 3:10-21
(Gen 15:18 [ESV])
On that day the LORD made a covenant with Abram, saying, “To your offspring I give this land,
from the river of Egypt to the great river, the river Euphrates,
(Gen 17:2 [ESV])
that I may make my covenant between me and you, and may multiply you greatly.”
(Gen 17:4 [ESV])
“Behold, my covenant is with you, and you shall be the father of a multitude of nations.
(Gen 17:7 [ESV])
And I will establish my covenant between me and you and your offspring after you throughout
their generations for an everlasting covenant, to be God to you and to your offspring after you.
(Gen 17:9 [ESV])
And God said to Abraham, “As for you, you shall keep my covenant, you and your offspring after
you throughout their generations.
(Gen 17:10 [ESV])
This is my covenant, which you shall keep, between me and you and your offspring after you:
Every male among you shall be circumcised.
(Gen 17:11 [ESV])
You shall be circumcised in the flesh of your foreskins, and it shall be a sign of the covenant
between me and you.
(Gen 17:13 [ESV])
both he who is born in your house and he who is bought with your money, shall surely be
circumcised. So shall my covenant be in your flesh an everlasting covenant.
(Gen 17:14 [ESV])
Any uncircumcised male who is not circumcised in the flesh of his foreskin shall be cut off from
his people; he has broken my covenant.”
(Gen 17:16 [ESV])
I will bless her, and moreover, I will give you a son by her. I will bless her, and she shall become
nations; kings of peoples shall come from her.”
(Gen 17:19 [ESV])
God said, “No, but Sarah your wife shall bear you a son, and you shall call his name Isaac. I will
establish my covenant with him as an everlasting covenant for his offspring after him.
(Gen 17:20 [ESV])
As for Ishmael, I have heard you; behold, I have blessed him and will make him fruitful and
multiply him greatly. He shall father twelve princes, and I will make him into a great nation.
(Gen 17:21 [ESV])
But I will establish my covenant with Isaac, whom Sarah shall bear to you at this time next
year.”
(Gen 18:18 [ESV])
seeing that Abraham shall surely become a great and mighty nation, and all the nations of the
earth shall be blessed in him?
(Gen 18:19 [ESV])
For I have chosen him, that he may command his children and his household after him to keep
the way of the LORD by doing righteousness and justice, so that the LORD may bring to Abraham
what he has promised him.”
(Gen 22:17 [ESV])
I will surely bless you, and I will surely multiply your offspring as the stars of heaven and as the
sand that is on the seashore. And your offspring shall possess the gate of his enemies,
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Galatians 3:10-21
(Gen 22:18 [ESV])
and in your offspring shall all the nations of the earth be blessed, because you have obeyed my
voice.”
(Gen 24:1 [ESV])
Now Abraham was old, well advanced in years. And the LORD had blessed Abraham in all things.
Gal 3:17 This is what I mean: the law, which came 430 years afterward, does not annul a covenant previously
ratified by God, so as to make the promise void.
Paul is clarifying his intended meaning of Gal 3:15-16.
430 years – Exodus 12:40
(Exod 12:40 [ESV])
The time that the people of Israel lived in Egypt was 430 years.
God gave the law to Moses after 430 years in captivity for the Israelites. Paul is quoting Exodus 12:40
for the amount of time. This came after the promises / covenant to Abraham in Gen 22:18 (plus others).
The law doesn't replace the promises God made to Abraham. God's nature doesn't change, so a promise
/ covenant is also eternal. Back to Paul's cultural argument on Greek contracts – if they cannot be
changed and altered by men once ratified, how much more so for a promise made by God. So:
Abraham was declared righteous (justified) by faith. God promised Abraham that his seed would be a
blessing to all people. This was 430 years before the law existed. This could not have been a result of
the law, and the law did not change or nullify the promise.
Gal 3:18 For if the inheritance comes by the law, it no longer comes by promise; but God gave it to Abraham by a
promise.
inheritance – what is this speaking of? It could be God's promise to give the promised land to Israel?
There are multiple references to this as an inheritance to Abraham's heirs (i.e. - Psa 105:6-11). Another
option is our inheritance from being in Christ – we are no children of God and heirs with Jesus – Eph
1:11-21.
In context from the rest of this verse, and the discussion / theme of this chapter regarding justification
through faith or by the law, the 2nd has be what Paul intends – this again has to be a reference to our
justification / standing before God. Abraham was declared righteous by his faith, and received the
promise of Christ being his seed. So – if, as the Judaizers argued, the law was needed for / the source of
our justification, then it would not be consistent with the example of Abraham. God gave Abraham his
inheritance because he believed God, because of his faith.
Recurring contrast: law vs promise / faith
Gal 3:19 Why then the law? It was added because of transgressions, until the offspring should come to whom the
promise had been made, and it was put in place through angels by an intermediary.
Why then the law? If justification is by faith alone, and that precedent was set with Abraham, what
purpose and function is there for the law? This would be a natural question for an objector to Paul's
argumentation. The law “was added because of transgressions“. what does this refer to? I believe this
thought is similar to Rom 3:20
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Galatians 3:10-21
(Rom 3:20 [ESV])
For by works of the law no human being will be justified in his sight, since through the law comes
knowledge of sin.
The law was added so that through the law, we would have knowledge of our transgressions. The
transgressions were occurring before the law was given most certainly, but after the law was given,
through the law, we came to knowledge of the transgressions, pointing us to the need for a savior in
Jesus Christ, the promised seed of Abraham.
The literal text though is “because of transgressions”. So, although it makes us aware of transgressions,
it was also added because transgressions were happening, so that the Jewish nation (in historical context
– the ethical aspects still tell us of sin today that we should try to avoid – not for our justification but
because they are wrong and still transgressions) might know of and correct transgressions also.
“the offspring should come to whom the promise had been made” - When Christ did come, he fulfilled
the law. The same concept is in place here as the promise to Abraham. Christ did not make the law
untrue, and if we could keep the law as promised in the law we would live. But, we all have sinned and
fallen short of this, thus the blessing in Christ and the new covenant in His blood. Our faith in Christ is
our only justification, since we failed in living up to the promise of life through the law by our sin. “to
whom the promise had been made” - should this be “of whom the promise had been made”. The
promise is made to Abraham and his offspring – so to whom is not incorrect. Christ was the fulfillment
of the promise also, so a to / of dual sense fits.
“it was put in place through angels by an intermediary” - this and v20 combined are challenging to
understand the intended meaning. Jewish tradition is that the law was given through angels. That part
is clear in referring to the law. But – the reference to the intermediary and v20. Who is the
intermediary? In context of the law, you would guess this is referring to Moses. The law was delivered
to Moses, and Moses delivered it from God to the people of Israel. But – does that fit with v20?
Gal 3:20 Now an intermediary implies more than one, but God is one.
Does this declaration fit with what I thought the meaning of v19 “intermediary”? Why this clarification?
What did Paul intend?
Options I see: Paul is clarifying that the law was from God, and not from Moses. Essentially, Moses is
being removed from the discussion and Paul is clarifying that despite delivery through angels and
Moses, the law's source is God, and the promised blessings and curses are from God (in context with
v21)
Christ is the intermediary? This is a reference to justification by faith, Christ as the mediator and
facilitator of being the seed of Abraham, fulfilling the law, mediating peace between God and believers ?
Christ is fully God, and fully man, so the intermediary is God himself, thus the reference to God is one?
According to Archibald Robinson “Over 400 interpretations of this verse have been made! “ (Robinson,
“Word Pictures in the New Testament”.
I believe in context, the first option I proposed is the most straightforward and likely meaning Paul
intended.
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Galatians 3:10-21
Gal 3:21 Is the law then contrary to the promises of God? Certainly not! For if a law had been given that could
give life, then righteousness would indeed be by the law.
Does the law contradict the promises God gave to Abraham? This would have been a logical objection by
the Judaizers to Paul's argumentation, and Paul is answering it here.
Certainly not. Is Paul's emphatic answer.
If it were possible through a law, through something we could do ourselves that could bring life.
Interesting wording – justification (right standing before God) has been the subject up until now. Paul
uses the word life here – bring from death to life. Eternal life / rebirth, bring us from death to life is a
result of Christ's resurrection and our faith in His sacrificial death.
Righteousness – righteousness and justified are commonly used as synonyms. Righteous(ness) would
be a justified person's position before God – and again, to the main point. This is all because of Christ
fulfilling the law, his blood being shed in a substitutionary manner at the cross for our sins. We are not
justified by anything that we have done and cannot earn this justification, this righteousness before God.
It is God's free gift, and ours only through Faith.
If there were any possible law that we could keep, where we could do this on our own, then to Paul's
point, our nature would be to “earn” this on our own, and we would look to this for our righteousness,
and not to God. Jesus is the only way (John 14:6)
Application to today's culture (timeless theological principles):
Justification is by faith alone. This has always been God's unfolding plan. Abraham's faith is a model
for us, pointing us to Christ as the fulfillment to God's promises in Abraham. Christ's sacrificial,
substitutionary death on the cross in our place is our only way to reconciliation and justification before
God. Christ's resurrection raised Him as the firstborn from the dead, and is our promise to eternal life.
Only by our faith, and belief in the Gospel, with Abraham as our model for believing and trusting God,
are we justified and brought from spiritual death to life. God has done this for us, and his promises do
not and cannot change. The Gospel is truly good news. If there were any possible law that we could
keep, where we could do this on our own, then to Paul's point, our nature would be to “earn” this on our
own, to do this for ourselves, and we would look to this for our righteousness. Jesus is the only way
(John 14:6). We need to be ever vigilant to point out this truth to the world, and to point people to Jesus
by faith alone. We also need to defend against false doctrine as vigilantly as Paul defended against the
Judaizers. Anything that adds to the Gospel some type of human based works for earning justification,
is not really the Gospel any longer, and we would be as foolish (Gal 3:1) as the Galatians to believe and be
deceived by it.
Post-discussion observations:
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