HarperCollins Study Bible

by Harold W. Attridge

  Jews and Gentiles Are Saved by Faith

  15We ourselves are Jews by birth and not Gentile sinners; 16yet we know that a person is justifiedd not by the works of the law but through faith in Jesus Christ.e And we have come to believe in Christ Jesus, so that we might be justified by faith in Christ,f and not by doing the works of the law, because no one will be justified by the works of the law. 17But if, in our effort to be justified in Christ, we ourselves have been found to be sinners, is Christ then a servant of sin? Certainly not! 18But if I build up again the very things that I once tore down, then I demonstrate that I am a transgressor. 19For through the law I died to the law, so that I might live to God. I have been crucified with Christ; 20and it is no longer I who live, but it is Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God,g who loved me and gave himself for me. 21I do not nullify the grace of God; for if justificationh comes through the law, then Christ died for nothing.

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  a Gk false brothers

  b Or had been

  c Some interpreters hold that the quotation extends into the following paragraph

  d Or reckoned as righteous; and so elsewhere

  e Or the faith of Jesus Christ

  f Or the faith of Christ

  g Or by the faith of the Son of God

  h Or righteousness

  2.1–10 These verses emphasize that even the Jerusalem church previously endorsed Paul’s law-free gospel for Gentiles (see also Acts 15.1–29).

  2.1 The fourteen years could be counted from Paul’s first Jerusalem visit (1.18) or from his call (1.15–16). Barnabas. See Acts 4.36; 9.27; 11.22–30; 13.1–15.41. Taking Titus, an uncircumcised Gentile (v. 3), was a symbolic test of Jerusalem’s acceptance of Paul’s mission.

  2.2 In response to a revelation. Cf. Acts 15.1–3; 1 Cor 14.26, 30.

  2.4 The false believers (cf. Acts 15.5) are clearly distinguished from the Jerusalem leaders; Paul implicitly connects the former with his opponents in Galatia.

  2.6 God shows no partiality, an OT maxim; see Deut 10.17; 2 Chr 19.7; Sir 35.15–16. In contrast to Acts 15.28–29, Paul says the Jerusalem leaders contributed nothing to his mission practice.

  2.7 Gospel…uncircumcised, gospel…circumcised, not two different gospels (see 1.7) but two culturally distinct audiences.

  2.9 John, son of Zebedee (Mk 1.19), is paired with Peter in Acts 3.1–4.22; 8.14–25. Pillars, metaphorically the supports of the church as a spiritual temple (see Mt 16.18; Eph 2.19–22; 1 Pet 2.4–5; Rev 3.12). In Second Temple Judaism, pillar was sometimes used of Abraham, Isaac, and Jacob.

  2.10 Paul carried out his agreement to remember the poor (see Deut 15.7–11) by organizing a collection in his gentile mission churches (see Rom 15.25–27; 1 Cor 16.1–4; 2 Cor 8.1–9.15); however, the poor may also have been a religious self-designation of some early Jewish Christians.

  2.11–21 Paul narrates his confrontation with Cephas (see note on 1.18) as a case that involves issues analogous to those now faced in Galatia.

  2.11 Antioch, with a large Jewish population, became a major center of early Christian activity and, according to Acts 11.19–26; 13.1–3, the launching site for the preaching mission of Paul and Barnabas.

  2.12 Observant Jews were forbidden to eat gentile meat and usually avoided gentile wine, but Jewish law did not prohibit eating with the Gentiles; presumably it was the food at the Antioch community’s common meals that was objectionable. Or perhaps eating with Gentiles was frowned upon as dangerous, even if not strictly contrary to law (see the Letter of Aristeas 142; Jubilees 22.16; cf. Acts 10.28). The vacillation of Cephas and Barnabas shows that the Jerusalem agreement (vv. 7–10) had failed to address the problem of table fellowship.

  2.14–16 Paul interprets Cephas’s withdrawal as a tactic to pressure gentile converts into keeping the Jewish law. The direct quotation of Paul’s address to Cephas probably extends to the end of v. 16, or even v. 21.

  2.15 Gentile sinners, a traditional Jewish attitude, used with some irony here.

  2.16 Justified, vindicated or placed in right relation to God. Works of the law, primarily practices commanded by the law (circumcision, dietary laws, sabbath observance) that distinctively mark Jewish ethnic identity; these symbolize comprehensive obedience to the law’s covenant obligations. Faith in Jesus Christ ascribes saving efficacy to the believer’s act of trusting in Christ. The faith of Jesus Christ (see text note c; see also 2.20; 3.22; Rom 3.22, 26; Phil 3.9) emphasizes Christ’s faithful obedience to the point of death on a cross; see 1.4; Rom 5.18–19; Phil 2.8. Have come to believe in, or “placed our trust in.” No one will be justified echoes Ps 143.2; see also Rom 3.20.

  2.17 Found to be sinners, i.e., living like Gentiles (v. 15).

  2.18 The very things that I once tore down, the Jewish commandments as a barrier between Jews and Gentiles (see also Eph 2.11–22; Letter of Aristeas 139). For Paul to rebuild the barrier would be to admit that he had been a transgressor by tearing it down in his missionary work.

  2.19 The opposition between the law and living to God is a surprising reversal of Jewish tradition; see 4 Macc 16.24–25. Crucified with Christ. See 5.24; 6.14; Rom 6.5–11; 2 Cor 4.7–12.

  2.20 Christ…lives in me. See Rom 8.9–11; 2 Cor 13.5; Col 1.27; also Jn 17.23. Loved me and gave himself for me. See note on 1.4.

  2.21 Paul implies that his critics unwittingly nullify the grace of God (see 5.4) by adding observance of Jewish law to the justification or righteousness (right covenant relation to God; see text note f; also 3.6) that comes only through the death of Christ (see also 3.21).

  Galatians 3

  Law or Faith

  1You foolish Galatians! Who has bewitched you? It was before your eyes that Jesus Christ was publicly exhibited as crucified! 2The only thing I want to learn from you is this: Did you receive the Spirit by doing the works of the law or by believing what you heard? 3Are you so foolish? Having started with the Spirit, are you now ending with the flesh? 4Did you experience so much for nothing?—if it really was for nothing. 5Well then, does Goda supply you with the Spirit and work miracles among you by your doing the works of the law, or by your believing what you heard?

  6Just as Abraham “believed God, and it was reckoned to him as righteousness,” 7so, you see, those who believe are the descendants of Abraham. 8And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, “All the Gentiles shall be blessed in you.” 9For this reason, those who believe are blessed with Abraham who believed.

  10For all who rely on the works of the law are under a curse; for it is written, “Cursed is everyone who does not observe and obey all the things written in the book of the law.” 11Now it is evident that no one is justified before God by the law; for “The one who is righteous will live by faith.”b 12But the law does not rest on faith; on the contrary, “Whoever does the works of the lawc will live by them.” 13Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who hangs on a tree”—14in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith.

  The Promise to Abraham

  15Brothers and sisters,d I give an example from daily life: once a person’s wille has been ratified, no one adds to it or annuls it. 16Now the promises were made to Abraham and to his offspring;f it does not say, “And to off-springs,”g as of many; but it says, “And to your offspring,”h that is, to one person, who is Christ. 17My point is this: the law, which came four hundred thirty years later, does not annul a covenant previously ratified by God, so as to nullify the promise. 18For if the inheritance comes from the law, it no longer comes from the promise; but God granted it to Abraham through the promise.

  The Purpose of the Law

  19Why then the law? It was added because of transgressions, until the offspringi would come to
whom the promise had been made; and it was ordained through angels by a mediator. 20Now a mediator involves more than one party; but God is one.

  21Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. 22But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christj might be given to those who believe.

  23Now before faith came, we were imprisoned and guarded under the law until faith would be revealed. 24Therefore the law was our disciplinarian until Christ came, so that we might be justified by faith. 25But now that faith has come, we are no longer subject to a disciplinarian, 26for in Christ Jesus you are all children of God through faith. 27As many of you as were baptized into Christ have clothed yourselves with Christ. 28There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. 29And if you belong to Christ, then you are Abraham’s offspring,k heirs according to the promise.

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  a Gk he

  b Or The one who is righteous through faith will live

  c Gk does them

  d Gk Brothers

  e Or covenant (as in verse 17)

  f Gk seed

  g Gk seeds

  h Gk seed

  i Gk seed

  j Or through the faith of Jesus Christ

  k Gk seed

  3.1–5 Paul now addresses issues in Galatia directly; because of their experience of receiving the Spirit, the Galatians should know that they are already members of God’s people.

  3.1 Publicly exhibited as crucified refers to Paul’s proclamation of the gospel in vivid images (see 1 Cor 2.1–5); the Galatians did not literally witness the crucifixion of Jesus.

  3.2 On receiving the Spirit, see Acts 10–11. On works of the law, see 2.16; doing does not appear in the Greek. By believing what you heard, or “by the message of faith.”

  3.3 Ending with the flesh, an ironic double entendre, refers to circumcision (see 6.12–13) and also to mortal existence apart from God; see also 4.29; 5.16–26; 6.8; 1 Cor 3.3.

  3.5 Paul thinks of the Galatians’ experience of the Spirit and miracles as an ongoing aspect of their communal life; see also 1 Cor 12.4–11; 14.26–33a; 2 Cor 12.12.

  3.6–14 Paul begins a complex argument from scripture to show that God always intended the salvation of Gentiles; see also Rom 3.27–4.25.

  3.6 Gen 15.6; see also Rom 4.3. Righteousness. See note on 2.21.

  3.8 The gospel spoken to Abraham (see Gen 12.3; 18.18; 22.18) focuses on the blessing of the Gentiles.

  3.9 Paul’s exegetical remark on the preceding quotation: the blessing pronounced on Abraham who believed (better “the faithful Abraham”) includes those who later believe.

  3.10 The quotation blends Deut 27.26 and 28.58. Those who enter the Deuteronomic covenant are subject to its conditional sanctions and curses; see esp. Deut 28.15–68.

  3.11 The quotation is from Hab 2.4b. The Septuagint treats this text as a messianic prophecy; see Rom 1.17; cf. Heb 10.37–38.

  3.12 The OT text quoted is Lev 18.5 (see also Rom 10.5). Paul does not argue that no one can keep the law; rather, he says that the law is unable to give the life it promises (see v. 21).

  3.13 Redeemed refers to the emancipation of slaves. Christ’s death effects redemption from the curse pronounced by the law (see Gen 12.3; Deut 27.15–26; 28.15–68), not from the law itself. Becoming a curse for us. Cf. 2 Cor 5.21. Cursed is…a tree. The proof-text (Deut 21.23) calls for the body of a hanged criminal to be buried immediately rather than left hanging to “defile the land.”

  3.14 Blessing of Abraham. See vv. 8–9; Paul sees the presence of the Spirit in gentile communities (see vv. 2–5) as a sign that the promised blessing has come to eschatological fulfillment. Both Isaiah and Ezekiel depict the promise of restoration through the outpouring of God’s spirit (Isa 32.15–17; 44.1–5; 59.21; Ezek 36.22–27; 37.1–14).

  3.15–18 Will, covenant, a wordplay. Greek diatheke can mean either “covenant” or “last will and testament.” Cf. Heb 9.15. Paul transfers the legal connotations of the latter to the story of God’s covenant with Abraham.

  3.15 I give an example from daily life, lit. “I speak in a human way.” See Rom 6.19.

  3.16 Promises. See Gen 12.2–3; 15.5; 17.8; 22.17–18. Offspring, lit. “seed” (see text note e). Paul employs a rabbinic exegetical convention, emphasizing the singular form of the collective noun. The identification of the “seed” as Christ (the Messiah) probably presupposes a link between Gen 17.8 and 2 Sam 7.12–14, a promise of an eternal kingdom for David’s “seed.”

  3.17 Four hundred thirty years. See Ex 12.40; cf. Gen 15.13.

  3.18 Granted, the verbal cognate of “grace” (see 1.6, 15; 2.21; 5.4).

  3.19–25 The foregoing discussion raises the issue of why God gave the law at all; Paul argues that it was necessary but temporary.

  3.19 It is disputed whether because of transgressions means “to increase transgressions” (see Rom 5.20) or “to restrain transgressions” the argument of vv. 23–25 suggests the latter. Ordained through angels (see also Acts 7.53), a tradition developed from Deut 33.2; Ps 68.17. Philo’s Life of Moses explicitly gives Moses the title of mediator (see Lev 26.46; Num 36.13).

  3.20 This verse is notoriously obscure; apparently the point is that those who are in Christ have direct access to God’s promise without mediation (see vv. 26–29; cf. 1 Tim 2.5). God is one. See Deut 6.4.

  3.21 See 2.19–21; Rom 3.31; cf. Rom 7.7–13.

  3.22 See also Rom 3.9–20; 11.32. Through faith in Jesus Christ. If through the faith of Jesus Christ (see text note a) is preferred, the phrase should modify given rather than promised.

  3.23 See 4.4–5.

  3.24 Disciplinarian (Greek paidagogos), not a teacher but a slave who guarded and supervised children.

  3.26–29 Conclusion to the line of argument begun in vv. 6–14.

  3.26 Children of God. See also Rom 8.14–17; Jn 1.12; Deut 14.1–2; Jubilees 1.23–25.

  3.27 In early Christian baptismal liturgies, the newly baptized person was clothed in a new white garment; see also Rom 13.14; Eph 4.24. On baptism as union with Christ, see also Rom 6.3–5.

  3.28 Probably a baptismal formula; see 1 Cor 12.13; Col 3.11. No…male and female echoes Gen 1.27; those in Christ have entered a new creation (see 6.15) where former social distinctions are replaced by unity.

  3.29 Offspring, lit. “seed,” is now interpreted corporately; cf. v. 16.

  Galatians 4

  1My point is this: heirs, as long as they are minors, are no better than slaves, though they are the owners of all the property; 2but they remain under guardians and trustees until the date set by the father. 3So with us; while we were minors, we were enslaved to the elemental spiritsa of the world. 4But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5in order to redeem those who were under the law, so that we might receive adoption as children. 6And because you are children, God has sent the Spirit of his Son into ourb hearts, crying, “Abba!c Father!” 7So you are no longer a slave but a child, and if a child then also an heir, through God.d

  Paul Reproves the Galatians

  8Formerly, when you did not know God, you were enslaved to beings that by nature are not gods. 9Now, however, that you have come to know God, or rather to be known by God, how can you turn back again to the weak and beggarly elemental spirits?e How can you want to be enslaved to them again? 10You are observing special days, and months, and seasons, and years. 11I am afraid that my work for you may have been wasted.

  12Friends,f I beg you, become as I am, for I also have become as you are. You have done me no wrong. 13You know that it was because of a physical infirmity that I first announced the gospel to you; 14though my condition put you to the test, you did not scorn or despise me, but welcomed me as an angel of G
od, as Christ Jesus. 15What has become of the goodwill you felt? For I testify that, had it been possible, you would have torn out your eyes and given them to me. 16Have I now become your enemy by telling you the truth? 17They make much of you, but for no good purpose; they want to exclude you, so that you may make much of them. 18It is good to be made much of for a good purpose at all times, and not only when I am present with you. 19My little children, for whom I am again in the pain of childbirth until Christ is formed in you, 20I wish I were present with you now and could change my tone, for I am perplexed about you.

  The Allegory of Hagar and Sarah

  21Tell me, you who desire to be subject to the law, will you not listen to the law? 22For it is written that Abraham had two sons, one by a slave woman and the other by a free woman. 23One, the child of the slave, was born according to the flesh; the other, the child of the free woman, was born through the promise. 24Now this is an allegory: these women are two covenants. One woman, in fact, is Hagar, from Mount Sinai, bearing children for slavery. 25Now Hagar is Mount Sinai in Arabiag and corresponds to the present Jerusalem, for she is in slavery with her children. 26But the other woman corresponds to the Jerusalem above; she is free, and she is our mother. 27For it is written,

  “Rejoice, you childless one, you who bear no children,