Galatians* The Place: Ephesus, Macedonia, or Corinth. The Time: 50-55 CE, Before the letter to Romans. Galatians = Gentiles (cf. 4:8; 5:2f.; 6:12f.) The Anti-Pauline Opposition: The opponents have urged the Galatians to accept the Torah and circumcision in order to become partakers of the Sinai conenant. (4:21-31, 5:2; 6:12-13)
Epistolary Prescript Gal. 1:1 Pau~loj a)po&stoloj ou)k a)p0 a)nqrw&pwn ou)de\ di0 a)nqrw&pou a)lla_ dia_ 0Ihsou~ Xristou~ kai\ qeou~ patro_j tou~ e0gei/rantoj au)to_n e0k nekrw~n, 2 kai\ oi9 su_n e0moi\ pa&ntej a)delfoi\ tai=j e0kklhsi/aij th~j Galati/aj, 3 xa&rij u(mi=n kai\ ei0rh&nh a)po_ qeou~ patro_j h(mw~n kai\ kuri/ou 0Ihsou~ Xristou~ 4 tou~ do&ntoj e9auto_n u(pe\r tw~n a(martiw~n h(mw~n, o#pwj e0ce/lhtai h(ma~j e0k tou~ ai0w~noj tou~ e0nestw~toj ponhrou~ kata_ to_ qe/lhma tou~ qeou~ kai\ patro_j h(mw~n, 5 w|{ h( do&ca ei0j tou_j ai0w~naj tw~n ai0w&nwn, a)mh&n.
1 Paul, an apostle not from men nor through a man1 but through Jesus Christ and God [the] Father who raised him out of the dead(s)2 2 and all the brothers with me to the churches of Galatia, 3 grace to you (pl) and peace from God our father and [the] lord Jesus Christ, 4 giving himself for defense of our sins, in order that he might take us out of the present evil age according to the will of god and our father,3 5 to whom [be] the glory into ages of ages, amen.
Exordium: The gospel of Christ not according to a man Gal. 1:6 Qauma&zw o#ti ou#twj taxe/wj metati/qesqe a)po_ tou~ kale/santoj u(ma~j e0n xa&riti Xristou~ ei0j e3teron eu)agge/lion, 7 o$ ou)k e1stin a!llo, ei0 mh& tine/j ei0sin oi9 tara&ssontej u(ma~j kai\ qe/lontej metastre/yai to_ eu)agge/lion tou~ Xristou~. 8 a)lla_ kai\ e0a_n h(mei=j h@ a!ggeloj e0c ou)ranou~ eu)aggeli/zhtai u(mi=n par0 o$ eu)hggelisa&meqa u(mi=n, a)na&qema e1stw. 9 w(j proeirh&kamen kai\ a!rti pa&lin le/gw: ei1 tij u(ma~j eu)aggeli/zetai par0 o$ parela&bete, a)na&qema e1stw.
6 I wonder that in this way [so] quickly you are changed from calling you in grace of {Christ} into other gospel,4 7 that is not other [gospel], if not some are those who trouble you and wish to change the gospel of Christ.5 8 but even if we or an angel from heaven should proclaim gospel [to you (pl)] beside that we preached to you (pl), let him be accursed. 9 as we have said before and now I say again, if anyone proclaims gospel to you beside that you (pl) took, let him be accursed.
Gal. 1:10 1Arti ga_r a)nqrw&pouj pei/qw h@ to_n qeo&n; h@ zhtw~ a)nqrw&poij a)re/skein; ei0 e1ti a)nqrw&poij h!reskon, Xristou~ dou~loj ou)k a@n h!mhn. 11 Gnwri/zw
10 For now am I persuading men or God? Or am I seeking to appease men? If I was pleasing men yet, I was not being a slave of Christ at all.6 11 For I make
1
The second use of a man (di0 a)nqrw&pou) may indicate James, the brother of Jesus. The other verses where man repeatedly appears to indicate “James the brother of Jesus” are 1:12, 1:16, 1:17, and 2:6. Paul’s apostleship and the gospel he preached do not stem from human origin, especially from Jerusalem leadership. 2 God the Father is the one who raised Jesus from the dead[s]. Rom 1:3 “resurrection of the dead(s). 3 Jesus’ giving himself is to “take us out of the present evil age.” This is “the gospel of Christ.” 4 This is the main issue to which Paul respond in Galatians; “the Other Gospel.” This is the gospel for the circumcision. 5 The gospel is revealed by Jesus Christ (Gal 1:12). 6 Paul regards himself as a slave of Christ, the role he promotes to Galatians: serve one another through love (Gal 5:13); lift up the weight for one another (=the law of Christ) (Gal 6:2); may do good to all (Gal 6:10). 7 See how Paul use the prepositions with “man”: a)p0 a)nqrw&pwn; di0 a)nqrw&pou (1:1) kata_ a!nqrwpon (1:12) 1
ga_r u(mi=n, a)delfoi/, to_ eu)agge/lion to_ eu)aggelisqe\n u(p0 e0mou~ o#ti ou)k e1stin kata_ a!nqrwpon:
known to you (pl), brothers, the gospel preached by me that is not according to a man.7
Narratio Gal. 1:12 ou)de\ ga_r e0gw_ para_ a)nqrw&pou pare/labon au)to_ ou!te e0dida&xqhn a)lla_ di0 a)pokalu&yewj 0Ihsou~ Xristou~. 13 0Hkou&sate ga_r th_n e0mh_n a)nastrofh&n pote e0n tw|~ 0Ioudai+smw|~, o#ti kaq0 u(perbolh_n e0di/wkon th_n e0kklhsi/an tou~ qeou~ kai\ e0po&rqoun au)th&n, 14 kai\ proe/kopton e0n tw|~ 0Ioudai+smw|~ u(pe\r pollou_j sunhlikiw&taj e0n tw|~ ge/nei mou, perissote/rwj zhlwth_j u(pa&rxwn tw~n patrikw~n mou parado&sewn.
12 For I did not take it (the gospel) from a man nor was I taught, but through revelation of Jesus Christ.8 13 You heard my turning upside down once in the Judaism, that I was persecuting the church of God according to excess and was destroying it.9 14 and I was advancing in the Judaism beyond many contemporaries in my clan, even more so [as] a zealot who is of [the] traditions of my forefathers.10
Gal. 1:15 3Ote de\ eu)do&khsen o( qeo_j o( a)fori/saj me e0k koili/aj mhtro&j mou kai\ kale/saj dia_ th~j xa&ritoj au)tou~ 16 a)pokalu&yai to_n ui9o_n au)tou~ e0 n e0 m oi /, i3na eu)aggeli/zwmai au)to_n e0n toi=j e1qnesin, eu)qe/wj ou) prosaneqe/mhn sarki\ kai\ ai3mati 17 ou)de\ a)nh~lqon ei0j 9Ieroso&luma pro_j tou_j pro_ e0mou~ a)posto&louj, a)lla_ a)ph~lqon ei0j 0Arabi/an kai\ pa&lin u(pe/streya ei0j Damasko&n.
15 The one [The god] who separated me out of my mother’s womb was glad and called through his grace 16 to reveal his son in me,11 in order that I may proclaim gospel of him in the gentiles, I did not confer with flesh and blood. 17 I did not go up into Jerusalem to the apostles before me,12 but I departed into Arabia and again returned into Damascus.13
Gal. 1:18 1Epeita meta_ e1th tri/a a)nh~lqon ei0j 9Ieroso&luma i9storh~sai Khfa~n kai\ e0pe/meina pro_j
18 Then, after three years, I went up (in)to Jerusalem to ask14 Cephas15 and stayed to (with) him fifteen days.16
8
“Man” again could mean James and his entourage if one considers chapter 2 as a context. Paul argues that his apostleship and the gospel he proclaimed are of god’s revelation and through Jesus Christ. 1:12 & 1:16 offer two different account of the revelation: The gospel is initiated by Jesus himself in 1:12; the second revelation of his son occurs through the initiation of god (1:16). 9 This could become a pretext for Paul’s persecution of the churches in the narrative of Acts. 10 A pretext for his advancement in Judaism in relation to Paul’s persecution of churches in Judea in Acts. But it is also important to understand that Paul’s persecution on the churches in Judea cannot be substantiated from this text. The “church” is a Pauline word, which literally means “called out.” Matthew, supposedly written in Antioch, is the first gospel that used the word, “church.” There are later traditions in Antioch that shows two strands of Christianity: Dadache and The letters of Ignatius of Antioch. The former is in line with Matthean community, anti-Pauline, and the latter with Pauline tradition. 11 A pretext for Jesus’ revelation to Paul in Acts, where Paul met Jesus on the road to Damascus. It seems clear to me that this dramatization closes interpretability of Pauline tradition. Pauline revelations reflects the reality of his wandering missions or at least his interpretation of those realities. | God is the one who revealed, seeded, or impregnated Jesus in Paul for the gospel to be preached among gentiles. 12 One can assume that the apostles in Jerusalem did not have any jurisdiction over Paul as they did in later Pauline epistles, but their residency in Jerusalem is evident. 13 This is to prove his previous argument that he did not confer with anyone for the gospel. It was revealed to him by the grace. But we do not know what he did in those regions. The Damascus event in Acts do not coincides with this account, and it is Luke’s creation. 14 “Ask” may not be appropriate to deliver meanings of “i9store/w.” This is the word for “history (i9stori/a).” The meanings range from “learn by inquiry” to “examine.” 15 Peter’s residency in Jerusalem conflicts with what Jesus said in Mark. Jesus asked his disciples to leave Jerusalem and go to Galilee where Jesus would meet them after his resurrection. But they stayed in Jerusalem through the destruction of the temple in 70, contrary to the statement in Mark. The women at the tomb did not tell the disciple to go to Galilee and they faced the destruction without leaving Jerusalem. 16 Paul did not tell us the content of the question he asked Peter. It is important to note that Paul actually met with James the Brother of Jesus in his first visit.
2
au)to_n h(me/raj dekape/nte, 19 e3teron de\ tw~n a)posto&lwn ou)k ei]don ei0 mh_ 0Ia&kwbon to_n a)delfo_n tou~ kuri/ou. 20 a$ de\ gra&fw u(mi=n, i0dou_ e0nw&pion tou~ qeou~ o#ti ou) yeu&domai. 21 1Epeita h}lqon ei0j ta_ kli/mata th~j Suri/aj kai\ th~j Kiliki/aj: 22 h!mhn de\ a)gnoou&menoj tw|~ prosw&pw| tai=j e0kklhsi/aij th~j 0Ioudai/aj tai=j e0n Xristw|~. 23 mo&non de\ a)kou&ontej h}san o#ti o( diw&kwn h(ma~j pote nu~n eu)aggeli/zetai th_n pi/stin h#n pote e0po&rqei, 24 kai\ e0do&cazon e0n e0moi\ to_n qeo&n.
19 I did not see another of apostles17 if not James the brother of the Lord. - 20 but that I write to you, look before the god that I do not lie. - 21 then I went to the regions of Syria and Cilicia,18 22 I was not known to the face of churches of Judea which [were] in Christ.19 23 They were only hearing that the one who once persecuted us now preaches the belief [or faithfulness] which he was destroying,20 24 and they glorified the god in me.21 [I was glorifying the god (=Jesus) in me.]22
Chapter 2 Narratio (1:12-2:14) Gal. 2:1 1Epeita dia_ dekatessa&rwn e0tw~n pa&lin a)ne/bhn ei0j 9Ieroso&luma meta_ Barnaba~ sumparalabw_n kai\ Ti/ton: 2 a)ne/bhn de\ kata_ a)poka&luyin: kai\ a)neqe/mhn au)toi=j to_ eu)agge/lion o$ khru&ssw e0n toi=j e1qnesin, kat0 i0di/an de\ toi=j dokou~sin, mh& pwj ei0j keno_n tre/xw h@ e1dramon. 3 a)ll0 ou)de\ Ti/toj o( su_n e0moi/, 3Ellhn w!n, h)nagka&sqh peritmhqh~nai: Gal. 2:4 dia_ de\ tou_j pareisa&ktouj yeudade/lfouj, oi3tinej pareish~lqon kataskoph~sai th_n e0leuqeri/an h(mw~n h$n e1xomen e0n Xristw|~ 0Ihsou~, i3na h(ma~j katadoulw&sousin, 5 oi[j ou)de\ pro_j w#ran ei1camen th|~ u(potagh|~, i3na h( a)lh&qeia tou~ eu)aggeli/ou diamei/nh| pro_j u(ma~j.
1 Then during (throughout) fourteen years I went up again into Jerusalem, taking together with Barnaba and Titus. 2 But I went up according to a revelation.23 And I laid up to them the gospel that I preach in the gentiles, but privately to those who seem (or have opinion)24, lest somehow I should be running into empty, or had run.25 3 but Titus, being Greek, who was with me, was not even forced to be circumcised.26 4 But because of the false brothers secretly brought in, whoever entered to spy out our freedom which we have in Christ Jesus,27 in order that they shall enslave us. 5 to whom we did not yield to obedience to an hour in order that the truth of the gospel28 might remain to you (pl).29
17
The relationship between the Twelve and the apostle are not clear. The names of the Twelve appears in Mark for the first time. It seems clear that the names are Mark’s creation for James, the Brother of Jesus, is missing in the list. 18 This is the regions where Paul was active in later days. 19 The origins of “the churches of Judea” are not known, but this text proves the existence of the earliest churches in Judea, contemporaneous to pre-Pauline tradition. Paul’s realization to the belief of Jesus Christ in the early stages of Christianity also proves that Jesus was proclaimed in various areas in Judea and Galilee. 20 Paul preached the belief [of Jesus Christ] as the essence of the gospel. 21 The idea of god’s existence in human being does not originate from Judaism. This is the way the churches in Judea praise Paul, glorifying God, not Jesus. 22 In either interpretation, the presence of god in Paul is given. 23 Paul asserted that Jesus revealed himself in him for the gospel and here again he appeals to the revelation for his visit for Jerusalem council. It seems to me that Paul resorts to the revelation for significant issues, at least in Galatians. Cf. 1:12. One can also understand the revelations as Paul’s interpretation of his reality. 24 One can easily identifies the group as Jerusalem pillars. Paul used “those who seem” to refer them repeatedly in Gal 2:2, 6, 9. 25 This is very Pauline attitude on many issues: his absurd confidence and nervousness go together. 26 Timothy in Acts, who is the son of Jewish mother, was circumcised but in Galatians Titus was not asked to be circumcised. (Acts 16:3) This conflicting story is Luke’s modification of Paul in Acts. 27 No circumcision is necessary in Christ. The law does not have efficacy on human salvation. 28 The gospel Paul preached, the belief of Jesus Christ, is true. 29 This is the passage that scholars attribute to the third party of Jerusalem Church, who opposed the sanction reached by both Paul and the Jerusalem pillars.
3
Gal. 2:6 0Apo_ de\ tw~n dokou&ntwn ei]nai/ ti, -- o(poi=oi pote h}san ou)de/n moi diafe/rei pro&swpon o( qeo_j a)nqrw&pou ou) lamba&nei -- e0moi\ ga_r oi9 dokou~ntej ou)de\n prosane/qento 7 a)lla_ tou)nanti/on i0do&ntej o#ti pepi/steumai to_ eu)agge/lion th~j a)krobusti/aj kaqw_j Pe/troj th~j peritomh~j, 8 o( ga_r e0nergh&saj Pe/trw| ei0j a)postolh_n th~j peritomh~j e0nh&rghsen kai\ e0moi\ ei0j ta_ e1qnh, 9 kai\ gno&ntej th_n xa&rin th_n doqei=sa&n moi, 0Ia&kwboj kai\ Khfa~j kai\ 0Iwa&nnhj, oi9 dokou~ntej stu~loi ei]nai, decia_j e1dwkan e0moi\ kai\ Barnaba|~ koinwni/aj, i3na h(mei=j ei0j ta_ e1qnh, au)toi\ de\ ei0j th_n peritomh&n: 10 mo&non tw~n ptwxw~n i3na mnhmoneu&wmen, o$ kai\ e0spou&dasa au)to_ tou~to poih~sai. Gal. 2:11 3Ote de\ h}lqen Khfa~j ei0j 0Antio&xeian, kata_ pro&swpon au)tw|~ a)nte/sthn, o#ti kategnwsme/noj h}n. 12 pro_ tou~ ga_r e0lqei=n tinaj a)po_ 0Iakw&bou meta_ tw~n e0qnw~n sunh&sqien: o#te de\ h}lqon, u(pe/stellen kai\ a)fw&rizen e9auto&n fobou&menoj tou_j e0k peritomh~j. 13 kai\ sunupekri/qhsan au)tw|~ kai\ oi9 loipoi\ 0Ioudai=oi, w#ste kai\ Barnaba~j sunaph&xqh au)tw~n th|~ u(pokri/sei. 14 a)ll0 o#te ei]don o#ti ou)k o)rqopodou~sin pro_j th_n a)lh&qeian tou~ eu)aggeli/ou, ei]pon tw|~ Khfa|~ e1mprosqen pa&ntwn: ei0 su_ 0Ioudai=oj u(pa&rxwn e0qnikw~j kai\ ou)xi\ 0Ioudai+kw~j zh|~j, pw~j ta_ e1qnh a)nagka&zeij i0oudai5zein;
6 From those who seem30 to be something, -- what sort of [persons] they were once does not make difference to me, the god does not take face of man. -- those who seem contributed nothing to me.31 7 But on the other hand, when they saw that I was believed (or trusted) the gospel of uncircumcision32, just as Peter of circumcision, 8 For he33 who worked to Peter into apostleship of the circumcision worked and to me into the Gentiles.34 9 And when they knew the grace35 that was given to me, James, Cephas, and John, those who seem to be pillars, gave right hand of fellowship to me and Barnabas, in order that we [are] into the gentiles, but they into the circumcision, 10 only of the poor (pl) in order that we may remember, that I was eager to do this same [thing].36 11 But when Cephas came (in)to Antioch, I opposed to him against [his] face, that he was condemned. 12 For before some from James came, he was eating with the gentiles. But when they came, he was withdrawing37 and dividing himself, (he was) fearing those who were out of the circumcision. 13 And also the rest Jews were played along with him, so that Barnabas was lead away to their hypocrisy. 14 But when I saw that they do not walk right38 to the truth of the gospel39, I said to Cephas before all, if you [are] a Jew who is being of gentile, and you do not live of Jew, how do you force the gentiles to live like Jews?40
30
Paul repeats the word “doke/w” to designate Jerusalem pillars. From this statement, one can argue that “men” in 1:1 are James, Cephas, and John. Paul’s gospel has nothing to do with these people in Jerusalem, but it was through the revelation. 32 Paul argues for the gospel for the uncircumcision, but does not supply any information on the gospel for the circumcision. 33 The subject of the sentence be a god who enacted both of them. 34 At this point, Paul’s apostleship for the gentiles is not clear. “Into apostleship of the uncircumcision” is simply contrasted with “the gentile.” No mention of “apostleship” is retained. who worked to Peter into apostleship of the circumcision worked and to me into the Gentiles 31
35
The meaning of “the grace which was given to Paul” is remained to be seen. The agreement reached with the Jerusalem apostles is based on “the grace,” but they did not abolished “the works of the law” on behalf of “the faith of Jesus.” 36 It seems to me that the injunction which came out the Jerusalem council hinges on Paul’s collection. 37 u9poste/llw is the opposite of a0poste/llw. The noun form of a0poste/llw is a0po/stoloj, i.e., “messenger.” With this, Paul derides Peter’s apostleship. 38 o)rqo-pode/w 39 Paul’s gospel for the gentiles. 40 Peter’s flexibility to the law might make him succeed in his works in Rome. // It is important to understand how Paul defines the truth of human nature. An ethnic identity does not just depend on ethnicity, but also on the keeping of one’s tradition. The efficacy of the tradition also rely on those who comply with.
4
<< justify (dikaio/w), justness (dikaiosu/nh) | believe (pisteu/w) belief (or faith: pi/stij) >> Propositio: Justification by the belief of Jesus Gal. 2:15 9Hmei=j fu&sei 0Ioudai=oi kai\ ou)k e0c e0qnw~n a(martwloi/: 16 ei0do&tej de\ o#ti ou) dikaiou~tai a!nqrwpoj e0c e1rgwn no&mou e0a_n mh_ dia_ pi/stewj 0Ihsou~ Xristou~, kai\ h(mei=j ei0j Xristo_n 0Ihsou~n e0pisteu&samen, i3na dikaiwqw~men e0k pi/stewj Xristou~ kai\ ou)k e0c e1rgwn no&mou, o#ti e0c e1rgwn no&mou ou) dikaiwqh&setai pa~sa sa&rc. 17 ei0 de\ zhtou~ntej dikaiwqh~nai e0n Xristw|~ eu(re/qhmen kai\ au)toi\ a(martwloi/, a}ra Xristo_j a(marti/aj dia&konoj; mh_ ge/noito. 18 ei0 ga_r a$ kate/lusa tau~ta pa&lin oi0kodomw~, paraba&thn e0mauto_n sunista&nw. 19 e0gw_ ga_r dia_ no&mou no&mw| a)pe/qanon, i3na qew|~ zh&sw. Xristw|~ sunestau&rwmai: 20 zw~ de\ ou)ke/ti e0gw&, zh|~ de\ e0n e0moi\ Xristo&j: o$ de\ nu~n zw~ e0n sarki/, e0n pi/stei zw~ th|~ tou~ ui9ou~ tou~ qeou~ tou~ a)gaph&santo&j me kai\ parado&ntoj e9auto_n u(pe\r e0mou~. 21 Ou)k a)qetw~ th_n xa&rin tou~ qeou~: ei0 ga_r dia_ no&mou dikaiosu&nh, a!ra Xristo_j dwrea_n a)pe/qanen.
15 We [are] Jews in nature41 and not sinners out of gentiles.42 16 but having known that man is not justified out of works (or tasks) of [the] law43 if not through [the] belief (or faith) of Jesus Christ, and we believed into Christ Jesus, in order that we might be justified out of the belief of Christ and not out of works of [the] law, that out of works of [the] law all flesh44 will not be justified. 17 but if we who seek to be justified in Christ were found also [to be] these sinners, then is Christ a servant of sin? This can never be! 18 For if I again build up the things that I destroyed, I join myself [to] a transgressor. 19 For through [the] law I died to [the] law in order that I might live to god; I have been crucified with Christ;45 20 but I no longer live, but Christ lives in me.46 But then that I live in flesh, I live in the belief of the son of god who loved me and gave (deliver) himself for me.47 21 I do not set aside the grace of god; for if justification [is] through [the] law, then Jesus died freely.
Probatio: 1st Argument: Spirit received out of hearing of belief [of Jesus Christ]? : How Gentiles received the spirit? Gal. 3:1 ]W a)no&htoi Gala&tai, ti/j u(ma~j e0ba&skanen, oi[j kat0 o)fqalmou_j 0Ihsou~j Xristo_j proegra&fh e0staurwme/noj; 2 tou~to mo&non qe/lw maqei=n a)f0 u(mw~n: e0c e1rgwn no&mou to_ pneu~ma e0la&bete h@ e0c
1 Oh! Unintelligent Galatians! Who bewitched you? Over against whose eyes Jesus Christ, who had been crucified,48 was formally written? 2 I wish to learn only this from you (pl). Did you receive the spirit out of tasks
41
Paul’s assertion that “We are Jews in nature” has no value over “sinners out of gentiles.” He later argues that both Jews and gentiles are subject to the belief of Jesus Christ, not to works of the law. 42 This should not be interpreted as “gentile sinners,” for it is not “e0qnh\ a9martoloi/.” The comparison is not against the gentiles, but the sinners among gentiles. 43 The usual works of [the] law can not be substantiated. The works of the flesh (ta_ e1rga th~j sarko&j) helps us understand the nature of the meaning in “e1rgwn no&mou.” “e1rgon” can be interpreted as a function of a genitive that follows, i.e., the “functions or ramification” of the law or the “ramification” of the flesh. See 5:19 for the list of the ramification of the flesh and 6:4. 44 Both Jews and gentiles. Cf. flesh and blood (1:16) 45 This is Pauline evidence that Jesus was crucified, the Roman death. stauro&w has been used 16 times in Pauline epistle. 46 God revealed “his son” in Paul (Gal 1.16). 47 For Paul, the reciprocal relationship between “Christ in the believer and the believer in Christ” is the absolute condition for every Christian. The life that actualizes this relationship, living in the belief of Jesus, will results in the fruits of the spirit in Gal 5:22. 48 1Cor. 1:13, 1:23, 2:2, 2:8, 2Cor. 13:4, Gal. 3:1, 5:24, 6:14. The root has been used 16 times in undisputed Pauline epistle. 49 One should notice that the comparison is altered. Paul no longer compares “works of law” with “belief of Jesus,” but rather “works of law” and “hearing of belief.” By doing so, he placed “law” in the position of “belief,” not of “Jesus,” who ultimately replaced the function of “law,” i.e., the belief of Jesus replaced “law.” See also the Greek notion of “work (e1rgon)”: 1. The Greek Usage. These words, common from Homer, denote action or active zeal. 5
a)koh~j pi/stewj; 3 ou#twj a)no&htoi/ e0ste, e0narca&menoi pneu&mati nu~n sarki\ e0pitelei=sqe; 4 tosau~ta e0pa&qete ei0kh|~; ei1 ge kai\ ei0kh|~. 5 o( ou}n e0pixorhgw~n u(mi=n to_ pneu~ma kai\ e0nergw~n duna&meij e0n u(mi=n, e0c e1rgwn no&mou h@ e0c a)koh~j pi/stewj;
(works) of [the] law or out of hearing of belief?49 3 You are so unintelligent. Having begun in spirit, are you, then, ended up in flesh? 4 Did you suffer so much without purpose (or in vain)? At least,50 [it was] really without purpose. 5 Does he who supplies the spirit in you (pl)51 and works powers in you (pl), [do] out of works of [the] law or out of hearing of [the] belief?52
Probatio: 2nd Argument: Abraham’s belief in God Gal. 3:6 Kaqw_j 0Abraa_m e0pi/steusen tw|~ qew|~, kai\ e0logi/sqh au)tw|~ ei0j dikaiosu&nhn: 7 ginw&skete a!ra o#ti oi9 e0k pi/stewj, ou{toi ui9oi/ ei0sin 0Abraa&m. 8 proi+dou~sa de\ h( grafh_ o#ti e0 k pi/ s tewj dikaioi= ta_ e1 q nh o( qeo_ j , proeuhggeli/sato tw|~ 0Abraa_m o#ti e0neuloghqh&sontai e0n soi\ pa&nta ta_ e1qnh: 9 w#ste oi9 e0k pi/stewj eu)logou~ntai su_n tw|~ pistw|~ 0Abraa&m.
6 Just as Abraham believed in god, and it was counted to him into justness (or justice), 7 Know, therefore, that the ones out of belief, these are sons of Abraham. 8 But the scripture foreseeing that the god justifies the gentiles out of belief, proclaimed gospel beforehand to Abraham that all the gentiles will be blessed in you. 9 so that those who are out of belief are blessed with Abraham the believer.
Gal. 3:10 3Osoi ga_r e0c e1rgwn no&mou ei0si/n, u(po_ kata&ran ei0si/n: ge/graptai ga_r o#ti e0pikata&ratoj pa~j o$j ou)k e0mme/nei pa~sin toi=j gegramme/noij e0n tw|~ bibli/w| tou~ no&mou tou~ poih~sai au)ta&. 11 o#ti de\ e0n no&mw| ou)dei\j dikaiou~tai para_ tw|~ qew|~ dh~lon, o#ti o( di/kaioj e0k pi/stewj zh&setai: 12 o( de\ no&moj ou)k e1stin e0k pi/stewj, a)ll0 o( poih&saj au)ta_ zh&setai e0n au)toi=j. 13 Xristo_j h(ma~j e0chgo&rasen e0k th~j kata&raj tou~ no&mou geno&menoj u(pe\r h(mw~n kata&ra, o#ti ge/graptai: e0pikata&ratoj pa~j o( krema&menoj e0pi\ cu&lou, 14 i3na ei0j ta_ e1qnh h( eu)logi/a tou~ 0Abraa_m ge/nhtai e0n Xristw|~ 0Ihsou~, i3na th_n e0paggeli/an tou~ pneu&matoj la&bwmen dia_ th~j pi/stewj.
Gal 3:10 For as many as they are out of works of law,53 they are under curse. For it has been written that “ cursed is all who will not continue [in] all that have been written in the scripture of the law by (of) doing them. 11 but [it is] clear that in law no one is justified beside the god,54 [and] that the justified one out of belief will live.55 12 but the law is not out of belief, but the one who does them will live in them. 13 Christ who becoming a curse for you (pl), bought (redeemed) us out of the curse of the law56, because it has been written, “Cursed be all who hangs on tree.” 14 in order that into the gentiles the blessing of Abraham in Christ Jesus might be,57 [and] that we might receive the promise of spirit through the belief (Jesus Christ).58
They occur in relation to all kinds of work, working with various materials, building, and technical and cultural activity. They also denote work as a social or ethical task. Hesiod describes work as a divine plan for human life (just as Moses’ Law), and Cynic philosophy regards work in the service of humanity as an ideal. Plato relates work to civilization, not nature. For Aristotle a creature is good when it fulfils its e1rgon, so that he extends the concept to all of nature. The passive is common for the work done, i.e., the result of work, or even its reward as wages or profit. In a weak sense the term can also denote a “matter” or “thing.” (TDNT, 251) 50 e1i ge, at least; if that is to say. 51 Betz identified the one who supplies the spirit as God, but it may not be. In Mark, God supplies the spirit to Jesus and Jesus to the people. But for the mighty works, it is Jesus who performs miracles. 52 He who has ears to hear, let him hear (Mark 4:9). 53 It does not say that “those who works the law,” bur rather “they are out of works of the law,” which means “works” as a “function or ramification” of the law. 54 Paul compares “the belief of Jesus Christ” and “the consequence of the Law,” but here in this sentence, he replaced “the belief” with “god” hismefl. 55 See Rom 1:17 & Hab 2:4. 56 Those who are bought is no longer under the law. 57 “the blessing of Abraham might come upon the gentiles through Jesus Christ.” Betz, 137. 58 46 P : the blessing (eu0logi/an) of the spirit. One receives “the spirit” through “the belief of Jesus.” 6
Citations Gen. 15:6 kai\ e0pi/steusen Abram tw~| qew~| kai\ e0logi/sqh au)tw~| ei0j dikaiosu&nhn and Abram believed in god and he was counted to him into justness (or justice)
Gal. 3:6 Kaqw_j 0Abraa_m e0pi/steusen tw|~ qew|~, kai\ e0logi/sqh au)tw|~ ei0j dikaiosu&nhn: just as Abraham believed in god and he59 was counted to him60 into justness (or justice)
Rom. 4:9 … le/gomen ga&r: e0logi/sqh tw|~ 0Abraa_m h( pi/stij ei0j dikaiosu&nhn. For we say the belief was counted to Abraham into justness.
Rom. 4:22 dio_ kai\ e0logi/sqh au)tw|~ ei0j dikaiosu&nhn. Therefore, And it was counted to him into justness.
Gen. 12:3 … kai\ e0neuloghqh&sontai e0n soi\ pa~sai ai9 fulai\ th~j gh~j and all the tribes of earth will be blessed in you.
Rom 3:8 … e0neuloghqh&sontai e0n soi\ pa&nta ta_ e1qnh all the gentiles will be blessed in you.
Deut. 27:26
Gal 3.10 … ge/graptai ga_r o#ti
e0pikata&ratoj pa~j a!nqrwpoj o$j ou)k e0mmenei= e0n pa~sin toi=j lo&goij tou~ no&mou tou&tou tou~ poih~sai au)tou&j
e0pikata&ratoj pa~j o$j ou)k e0mme/nei pa~sin toi=j gegramme/noij e0n tw|~ bibli/w| tou~ no&mou tou~ poih~sai au)ta&.
kai\ e0rou~sin pa~j o( lao&j ge/noito Cursed is all man who will not continue in all the words of this law by (of) doing them,
Cursed is all who will not continue all that have been written in the scripture of law by (of) doing them.61
And all people will say, “it might be.” Hab 2:4 e0a_n u(postei/lhtai ou)k eu)dokei= h( yuxh& mou e0n au)tw~| o( de\ di/kaioj e0k pi/stew&j mou zh&setai If he may withdraw, my soul is not pleased with it. But the just out of my belief will live.
Rom 1:17 dikaiosu&nh ga_r qeou~ e0n au)tw|~ a)pokalu&ptetai e0k pi/stewj ei0j pi/stin, kaqw_j ge/graptai: o( de\ di/kaioj e0k pi/stewj zh&setai. For [the] justness of god in it is revealed out of belief into belief, just as it has been written; “But the just out of belief will live.”
Rom 1:17 dikaiosu&nh ga_r qeou~ e0n au)tw|~ a)pokalu&ptetai e0k pi/stewj ei0j pi/stin, kaqw_j ge/graptai: o( de\ di/kaioj e0k pi/stewj zh&setai.
Gal. 3:11 o#ti de\ e0n no&mw| ou)dei\j dikaiou~tai para_ tw|~ qew|~ dh~lon, o#ti
For [the] justness of god in it is revealed out of belief into belief, just as it has been written; “But the just out of belief will live.”
11 but [it is] clear that in law no one is justified beside the god, [and] that the just out of belief will live
o( di/kaioj e0k pi/stewj zh&setai:
59
He or it, depending on interpretations one comes up with. Romans identifies as “it (belief or Abraham’s action of believing)” in Rom 4:9. 60 The pronoun that modifies cannot be specified. In Romans, Paul changes the logic to suit his need. Genesis could be interpreted “Abraham was counted to him (to god) into justness.” 61 Paul redacted Deut 27:26 in his own context. By doing so, Paul identified the scope of the law by adding, “that has been written in the scripture.”
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Probatio: 3rd Argument: Promise vs. Law, which came 430 years later Gal. 3:15 0Adelfoi/, kata_ a!nqrwpon le/gw: o#mwj a)nqrw&pou kekurwme/nhn diaqh&khn ou)dei\j a)qetei= h@ e0pidiata&ssetai. 16 tw|~ de\ 0Abraa_m e0rre/qhsan ai9 e0paggeli/ai kai\ tw|~ spe/rmati/ au)tou~. ou) le/gei: kai\ toi=j spe/rmasin, w(j e0pi\ pollw~n a)ll0 w(j e0f0 e9no&j: kai\ tw|~ spe/rmati sou, o#j e0stin Xristo&j. 17 tou~to de\ le/gw: diaqh&khn prokekurwme/nhn u(po_ tou~ qeou~ o( meta_ tetrako&sia kai\ tria&konta e1th gegonw_j no&moj ou)k a)kuroi= ei0j to_ katargh~sai th_n e0paggeli/an. 18 ei0 ga_r e0k no&mou h( klhronomi/a, ou)ke/ti e0c e0paggeli/aj: tw|~ de\ 0Abraa_m di0 e0paggeli/aj kexa&ristai o( qeo&j.
15 Brothers, I say according to man, no one set aside or add to [the] testament of man which has been ratified. 16 but the promises were said to Abraham and to his seed. He does not say also to the seeds, as to many, but as to one. And to your seed, which is Christ. 17 But I say this; The law which came after 430 years later does not unratify [the] testament previously ratified by the god in order to nullify the promise. 18 For if the inheritance [is] out of the law, [it is] no longer out of the promise. But to Abraham through promise the god has complied.
A Digression on the Law: It is our guardian into Christ Gal. 3:19 Ti/ ou}n o( no&moj; tw~n paraba&sewn xa&rin prosete/qh, a!xrij ou{ e1lqh| to_ spe/rma w|{ e0ph&ggeltai, diatagei\j di0 a)gge/lwn e0n xeiri\ mesi/tou. 20 o( de\ mesi/thj e9no_j ou)k e1stin, o( de\ qeo_j ei[j e0stin. 21 o( ou}n no&moj kata_ tw~n e0paggeliw~n tou~ qeou~ ; mh_ ge/noito: ei0 ga_r e0do&qh no&moj o( duna& m enoj zw| o poih~ s ai, o!ntwj e0k no&mou a@n h}n h( dikaiosu&nh. 22 a)lla_ sune/kleisen h( grafh_ ta_ pa&nta u(po_ a(marti/an, i3na h( e0paggeli/a e0k pi/stewj 0Ihsou~ Xristou~ doqh|~ toi=j pisteu&ousin.
19 Why then is the law? It was added for the sake of the deviations,62 until the seed came to whom it had been promised, which was arranged through angels in hand of a mediator.63 20 but the mediator is not one, but the god is one.64 21 Is the law then against the promises of the god? This can never be! For if [the] law, which is able to make alive,65 was given, the justness was being out of law indeed. 22 but the scripture shut up all under sin, in order that the promise out of the belief of Jesus Christ might be given to those who believe.
Gal. 3:23 Pro_ tou~ de\ e0lqei=n th_n pi/stin u(po_ no&mon e0frourou&meqa sugkleio&menoi ei0j th_n me/llousan pi/stin a)pokalufqh~nai, 24 w#ste o( no&moj paidagwgo_j h(mw~n ge/gonen ei0j Xristo&n, i3na e0k pi/stewj dikaiwqw~men: 25 e0lqou&shj de\ th~j
23 But before the belief come,66 we, who are being enclosed into the belief which was about to be revealed,67 were being guarded under law, 24 so that the law has been our guardian into Christ, in order that out of belief, we might be justified.68 25 But when the belief
62
Pay attention to the word, “deviations,” which is not “sins.” The law can’t deal with “the sins,” but “deviations.” It is Jesus who can subdue “the sins.” 63 The law was given not by the god, but by the angels. The validity diminishes because of the fact that it was not given by the god. 64 It works better when we considers “one” as “Father.” “The mediator” is not “Father.” The one who gave Moses the law is not the one, the mediator. 65 The question hinges on the functionality of the law. If the law is able to “make alive (zw|opoie/w),” then it functions as “the spirit.” But the law does not do so. 66 “Belief” is like a “spirit.” Belief came to us just as Sprit does. 67 There is a combination of present participle (me/llousan) and aorist infinitive (a)pokalufqh~nai) to describe the nature of belief (pi/stij). 68 Justification is only possible through the belief of Jesus Christ. The law is operative as a guardian who ultimately leads to Christ, whose function ceased when Christ came. 69 This shows that “the belief” is of “Jesus.”
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pi/stewj ou)ke/ti u(po_ paidagwgo&n e0smen.
has come, we are no longer under a guardian.69
Probatio: 4th Argument: Sons of God through the baptism into Jesus Gal. 3:26 Pa&ntej ga_r ui9oi\ qeou~ e0ste dia_ th~j 26 For we are all sons of god through the belief of Christ Jesus.70 27 For as many of you as were baptized into pi/stewj [e0n] Xristw|~ 0Ihsou~: 27 o#soi ga_r ei0j Christ, we have put on Christ.71 28 There is neither Jew Xristo_n e0bapti/sqhte, Xristo_n e0nedu&sasqe. 28 ou)k nor Greek, there is neither slave nor free, there is no e1ni 0Ioudai=oj ou)de\ 3Ellhn, ou)k e1ni dou~loj ou)de\ e0leu&qeroj, ou)k e1ni a!rsen kai\ qh~lu: pa& n tej ga_ r male and female, for we all are one in Christ Jesus.72 29 But if you are of Christ, then you (pl) are a seed of u( m ei= j ei[ j e0 s te e0 n Xristw| ~ 0 I hsou~ . 29 ei0 de\ u(mei=j Xristou~, a!ra tou~ 0Abraa_m spe/rma e0ste/, kat0 Abraham, heirs according to the promise. e0paggeli/an klhrono&moi. Chapter 4 4th Argument – Proofs: God sent the spirit of his son to the adopted persons. Gal. 4:1 Le/gw de/, e0f0 o#son xro&non o( klhrono&moj 1 But I say, as long as the heir is an infant, who is the nh&pio&j e0stin, ou)de\n diafe/rei dou&lou ku&rioj pa&ntwn lord of all, he carries through nothing of slave73. 2 but w!n, 2 a)lla_ u(po_ e0pitro&pouj e0sti\n kai\ oi0kono&mouj he is under trustees and housekeepers until the appointed time of the father. 3 And we [are] in this way, when we a!xri th~j proqesmi/aj tou~ patro&j. 3 ou#twj kai\ h(mei=j, o#te h}men nh&pioi, u(po_ ta_ stoixei=a tou~ ko&smou were being infants, we were being enslaved under the elements of the world74. 4 But when the fullness of time h!meqa dedoulwme/noi: 4 o#te de\ h}lqen to_ plh&rwma came, the god sent away his son, born out of woman, tou~ xro&nou, e0cape/steilen o( qeo_j to_n ui9o_n au)tou~, geno&menon e0k gunaiko&j, geno&menon u(po_ no&mon, 5 i3na born under law, 5 in order that he might buy those who tou_j u(po_ no&mon e0cagora&sh|, i3na th_n ui9oqesi/an are under law, in order that we might take adoption as son. 6 But because you are sons, the god sent away the a)pola&bwmen. 6 3Oti de/ e0ste ui9oi/, e0cape/steilen o( qeo_j to_ pneu~ma tou~ ui9ou~ au)tou~ ei0j ta_j kardi/aj spirit, crying out Abba the father, of his son into our hearts.75 7 so that you are no longer a slave but son, but h(mw~n kra~zon: a)bba o( path&r. 7 w#ste ou)ke/ti ei] dou~loj a)lla_ ui9o&j: ei0 de\ ui9o&j, kai\ klhrono&moj dia_ if son, and heir through god. qeou~. 4th Argument – Interrogatio: Why do you turn back to old practice? Those who knew god vs. those who did not know god. Gal. 4:8 0Alla_ to&te me\n ou)k ei0do&tej qeo_n e0douleu&sate 8 But then those who did not know god served to the gods who are not in nature. 9 but then those who knew toi=j fu&sei mh_ ou}sin qeoi=j: 9 nu~n de\ gno&ntej qeo&n, ma~llon de\ gnwsqe/ntej u(po_ qeou~, pw~j e0pistre/fete god, but rather those who were known by god, how do pa&lin e0pi\ ta_ a)sqenh~ kai\ ptwxa_ stoixei=a oi[j pa&lin you (pl) turn back to the week and poor elements to a!nwqen douleu&ein qe/lete; 10 h(me/raj parathrei=sqe whom you want to serve up again? 10 You (pl) observe days, months, seasons, and years, 11 I fear you lest kai\ mh~naj kai\ kairou_j kai\ e0niautou&j, 11 fobou~mai u(ma~j mh& pwj ei0kh|~ kekopi/aka ei0j u(ma~j. somehow I have toiled into you in vain. 5th Argument: They want to exclude you! 70
The translation follows P46, which lacks e0n. In Mark, Jesus becomes the son of the beloved as the spirit enters into him in his baptism. Baptism into Jesus and the sonship of god go together. Coming of “the belief,” receiving of “the spirit,” being “right with god,” and becoming of “a person of god” are different sides of the same coin. 72 SEE Pauline parallels: 73 My literal translation and it make sense to me. 74 This evil age in 1:4; “in nature are not gods” in 4:8; the masters of the slaves in 4:3; Betz considers this is “Paul’s thought about man’s situation before god prior to the redemption in Christ.” Betz 205. 75 This is what happened when Jesus became god’s son, but it does not mean that Jesus was adopted at that moment. It is more like awakening of selfhood. 71
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Gal. 4:12 Gi/nesqe w(j e0gw&, o#ti ka)gw_ w(j u(mei=j, a)delfoi/, de/omai u(mw~n. ou)de/n me h)dikh&sate: 13 oi1date de\ o#ti di0 a)sqe/neian th~j sarko_j eu)hggelisa&mhn u(mi=n to_ pro&teron, 14 kai\ to_n peirasmo_n u(mw~n e0n th|~ sarki/ mou ou)k e0couqenh&sate ou)de\ e0ceptu&sate, a)lla_ w(j a!ggelon qeou~ e0de/casqe/ me, w(j Xristo_n 0Ihsou~n. 15 pou~ ou}n o( makarismo_j u(mw~n; marturw~ ga_r u(mi=n o#ti ei0 dunato_n tou_j o)fqalmou_j u(mw~n e0coru&cantej e0dw&kate/ moi. 16 w#ste e0xqro_j u(mw~n ge/gona a)lhqeu&wn u(mi=n; 17 zhlou~sin u(ma~j ou) kalw~j, a)lla_ e0kklei=sai u(ma~j qe/lousin, i3na au)tou_j zhlou~te: 18 kalo_n de\ zhlou~sqai e0n kalw|~ pa&ntote kai\ mh_ mo&non e0n tw|~ parei=nai/ me pro_j u(ma~j. 19 te/kna mou, ou$j pa&lin w)di/nw me/xrij ou{ morfwqh|~ Xristo_j e0n u(mi=n: 20 h!qelon de\ parei=nai pro_j u(ma~j a!rti kai\ a)lla&cai th_n fwnh&n mou, o#ti a)porou~mai e0n u(mi=n.
6th Argument: Two Testaments Gal. 4:21 Le/gete/ moi, oi9 u(po_ no&mon qe/lontej ei]nai, to_n no&mon ou)k a)kou&ete; 22 ge/graptai ga_r o#ti 0Abraa_m du&o ui9ou_j e1sxen, e3na e0k th~j paidi/skhj kai\ e3na e0k th~j e0leuqe/raj. 23 a)ll0 o( me\n e0k th~j paidi/skhj kata_ sa&rka gege/nnhtai, o( de\ e0k th~j e0leuqe/raj di0 e0paggeli/aj. 24 a#tina& e0stin a)llhgorou&mena: au{tai ga&r ei0sin du&o diaqh~kai, mi/a me\n a)po_ o!rouj Sina~ ei0j doulei/an gennw~sa, h#tij e0sti\n 9Aga&r. 25 to_ de\ 9Aga_r Sina~ o!roj e0sti\n e0n th|~ 0Arabi/a|: sustoixei= de\ th|~ nu~n 0Ierousalh&m, douleu&ei ga_r meta_ tw~n te/knwn au)th~j. 26 h( de\ a!nw 0Ierousalh&m e0leuqe/ra e0sti/n, h#tij e0sti\n mh&thr h(mw~n: 27 ge/graptai ga&r: eu)fra&nqhti, stei=ra h( ou) ti/ktousa, r(h~con kai\ bo&hson, h( ou)k w)di/nousa: o#ti polla_ ta_ te/kna th~j e0rh&mou ma~llon h@ th~j e0xou&shj to_n a!ndra. Gal. 4:28 u(mei=j de/, a)delfoi/, kata_ 0Isaa_k e0paggeli/aj te/kna e0ste/. 29 a)ll0 w#sper to&te o( kata_ sa&rka gennhqei\j e0di/wken to_n kata_ pneu~ma, ou#twj kai\ nu~n. 30 a)lla_ ti/ le/gei h( grafh&; e1kbale th_n paidi/skhn kai\ to_n ui9o_n au)th~j: ou) ga_r mh_ klhronomh&sei o( ui9o_j th~j paidi/skhj meta_ tou~ ui9ou~ th~j e0leuqe/raj. 31 dio&, a)delfoi/, ou)k e0sme\n paidi/skhj te/kna a)lla_ th~j e0leuqe/raj. Is. 54:1
12 Be As I, that I as you (pl), brothers, I ask of you. You wronged me nothing. 13 But know that through weakness of the flesh I preached the good news to you previously, 14 you did not despise your temptation in my flesh, and you did not spit, but you received me as an angel of god, as Christ Jesus. 15 Where [is] your blessedness? I testify to you that if possible, you who dug out your eyes and gave to me. 16 Thus by speaking truth to you have I become your enemy? 17 They do not envy you (pl) well, but they want to exclude you, in order that you envy them.76 18 Good is always to be envied in good and not only when I am with you (pl). 19 My children! For whom I labor again until Christ might be formed in you (pl).77 20 But I was coming to be with you (pl) now and to change my voice that I am in doubt in you (pl).
21 Tell me, you who are wishing to be under [the] law, do you not hear the law; 22 For it has been written that Abraham has two sons, one out of the slave-girl and one out of the free-woman, 23 but the one out of the slavegirl has been born according to flesh, but the one out of the free-woman through promise 24 These are spoken allegorically. For they are two testaments. On the one hand, “one” from Mt Sinai, bearing a child into slavery, who is Hagar. 25 but Hagar is Mt. Sinai in Arabia. But it corresponds to the present Jerusalem, for she lives in slavery with her children.78 26 but the Jerusalem above is free, who is our mother. 27 For it has been written, “be rejoiced, barren who does not bear; break and shout, you who does not bear; That many children of the desert [are] more than that of the one who has her husband. 28 but you (pl), brothers, are children down to Isaac of promise. 29 but just as then, the one born according to flesh was persecuting the one according to spirit, and so is now. 30 but what does the scripture say? “Throw out the slave-girl and her son, for the son of this slave-girl will not inherit with the son of the free-woman. 31 So, brothers, we are not the children of the slave-girl, but of the free-woman.
27 ge/graptai ga&r:
76
For the appearance, the circumcision. The forming of Christ in someone is like having a child. Paul is working hard to form Christ in members of Galatians church. 78 Jerusalem is depicted negatively. 79 ma~llon h2 77
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eu)fra&nqhti stei=ra h( ou) ti/ktousa r(h~con kai\ bo&hson h( ou)k w)di/nousa o#ti polla_ ta_ te/kna th~j e0rh&mou ma~llon h@ th~j e0xou&shj to_n a!ndra ei]pen ga_r ku&rioj Be rejoiced barren who does not bear, Break and shout, you who does not labor, For the lord said that Many children of the desert [are] more than79 that of the one who has her husband
eu)fra&nqhti, stei=ra h( ou) ti/ktousa, r(h~con kai\ bo&hson, h( ou)k w)di/nousa: o#ti polla_ ta_ te/kna th~j e0rh&mou ma~llon h@ th~j e0xou&shj to_n a!ndra. For it has been written, Be rejoiced, barren who does not bear, Break and shout, you who does not labor, That many children of the desert [are] more than that of the one who has her husband.
Gen. 21:10 kai\ ei]pen tw~| Abraam e1kbale th_n paidi/skhn tau&thn kai\ to_n ui9o_n au)th~j ou) ga_r klhronomh&sei o( ui9o_j th~j paidi/skhj tau&thj meta_ tou~ ui9ou~ mou Isaak
30 a)lla_ ti/ le/gei h( grafh&; e1kbale th_n paidi/skhn kai\ to_n ui9o_n au)th~j: ou) ga_r mh_ klhronomh&sei o( ui9o_j th~j paidi/skhj meta_ tou~ ui9ou~ th~j e0leuqe/raj.
She [Sarah] said to Abraham “Throw out this slave-girl and her son, for the son of this slave-girl will not inherit with my son Isaac.
but what does the scripture say? “Throw out the slave-girl and her son, for the son of this slave-girl will not inherit with the son of the free.
Exhortatio: A Warning against Acceptance of the Jewish Torah Gal. 5:1 Th|~ e0leuqeri/a| h(ma~j Xristo_j h)leuqe/rwsen: sth&kete ou}n kai\ mh_ pa&lin zugw|~ doulei/aj e0ne/xesqe. 2 1Ide e0gw_ Pau~loj le/gw u(mi=n o#ti e0a_n perite/mnhsqe, Xristo_j u(ma~j ou)de\n w)felh&sei. 3 martu&romai de\ pa&lin panti\ a)nqrw&pw| peritemnome/nw| o#ti o)feile/thj e0sti\n o#lon to_n no&mon poih~sai. 4 kathrgh&qhte a)po_ Xristou~, oi3tinej e0n no&mw| dikaiou~sqe, th~j xa&ritoj e0cepe/sate. 5 h(mei=j ga_r pneu&mati e0k pi/stewj e0lpi/da dikaiosu&nhj a)pekdexo&meqa. 6 e0n ga_r Xristw|~ 0Ihsou~ ou!te peritomh& ti i0sxu&ei ou!te a)krobusti/a a)lla_ pi/stij di0 a)ga&phj e0nergoume/nh. Gal. 5:7 0Etre/xete kalw~j: ti/j u(ma~j e0ne/koyen th|~ 80
1 Christ freed us to freedom; stand, therefore, and do not be again held in [the] yoke of slavery. 2 Look! I, Paul, say to you that if you are to be circumcised, Christ will help you nothing. 3 I testify again to every man who is circumcised that he is a debtor to do whole law.80 4 You are abolished from Christ, you who are justified in [the] law;81 you fall off from the grace.82 5 For we expect anxiously [the] hope of justness in spirit out of belief.83 6. For in Christ Jesus, neither circumcision nor uncircumcision prevail anything, but [the] belief working through love.84 7 You are running well; Who cut you off not to be
Recasting of 3:10 (Deut. 27:26).
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See Gal 2:17 for contrast with “in Christ.” <… if we who seek to be justified in Christ…> For Pauline Christianity, the function of the Law is replaced with that of Jesus; “The task of the law” with “the belief of Christ.” 82 The falling off from the grace is due to the action of those who seek to be justified in the law. It is not of passive one. 83 Three concepts converge into one: justness, spirit, and belief; 2:16 … man is not justified out of works (or tasks) of [the] law if not through [the] belief (or faith) of Jesus Christ; 3:26 For we are all sons of god through the belief of Christ Jesus; 3:27 For as many of you as were baptized into Christ, we have put on Christ. 4:6 But because we are sons, the god sent away the spirit, crying out Abba the father, of his son into our hearts. >> Out of the belief of Jesus >> Sons of God >> The Spirit of Jesus. << Justness in spirit out of belief : 영안에서 믿음으로 이루어진 의로움을 희망한다. >> 84 An alternative translation could be, “Faith through love working.” 85 a0poko/ptw castrate 86 o1felon with the future indicative expresses, in contrast to its usage in classical Greek, an attainable wish. [Betz 270]
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a)lhqei/a| mh_ pei/qesqai; 8 h( peismonh_ ou)k e0k tou~ kalou~ntoj u(ma~j. 9 mikra_ zu&mh o#lon to_ fu&rama zumoi=. 10 e0gw_ pe/poiqa ei0j u(ma~j e0n kuri/w| o#ti ou)de\n a!llo fronh&sete: o( de\ tara&sswn u(ma~j basta&sei to_ kri/ma, o#stij e0a_n h|}. 11 0Egw_ de/, a)delfoi/, ei0 peritomh_n e1ti khru&ssw, ti/ e1ti diw&komai; a!ra kath&rghtai to_ ska&ndalon tou~ staurou~. 12 1Ofelon kai\ a)poko&yontai oi9 a)nastatou~ntej u(ma~j.
persuaded to [the] truth? 8 the persuasion is not out of the one who is calling you (pl). 9 A little leaven leavens the whole dough 10 I have confidence in(to) you, in [the] Lord, that you will think no other. But the one who is troubling you (pl) will bear his judgment, whoever he is. 11. But, brothers, if I still preach circumcision, why am I still persecuted? Then the scandal of crucifixion was abolished. 12 I wish that those who are agitating you (pl) shall cut off85 also.86
Exhortatio: A Warning Against Corruption by the Flesh: Catalogues of Vices and Virtues: Christian Ethics Gal. 5:13 9Umei=j ga_r e0p0 e0leuqeri/a| e0klh&qhte, a)delfoi/: mo&non mh_ th_n e0leuqeri/an ei0j a)formh_n th|~ sarki/, a)lla_ dia_ th~ j a) g a& p hj douleu& e te a) l lh& l oij. 14 o( ga_r pa~j no&moj e0n e9ni\ lo&gw| peplh&rwtai, e0n tw|~: a)gaph&seij to_n plhsi/on sou w(j seauto&n. 15 ei0 de\ a)llh&louj da&knete kai\ katesqi/ete, ble/pete mh_ u(p0 a)llh&lwn a)nalwqh~te. 16 Le/gw de/, pneu&mati peripatei=te kai\ e0piqumi/an sarko_j ou) mh_ tele/shte. 17 h( ga_r sa_rc e0piqumei= kata_ tou~ pneu&matoj, to_ de\ pneu~ma kata_ th~j sarko&j, tau~ta ga_r a)llh&loij a)nti/keitai, i3na mh_ a$ e0a_n qe/lhte tau~ta poih~te. 18 ei0 de\ pneu&mati a!gesqe, ou)k e0ste\ u(po_ no&mon. 19 fanera_ de/ e0stin ta_ e1 r ga th~ j sarko& j , a#tina& e0stin pornei/a, a)kaqarsi/a, a)se/lgeia, 20 ei0dwlolatri/a, farmakei/a, e1xqrai, e1rij, zh~loj, qumoi/, e0riqei=ai, dixostasi/ai, ai9re/seij, 21 fqo&noi, me/qai, kw~moi kai\ ta_ o#moia tou&toij, a$ prole/gw u(mi=n, kaqw_j proei=pon o#ti oi9 ta_ toiau~ta pra&ssontej basilei/an qeou~ ou) klhronomh&sousin. 22 o( de\ karpo_ j tou~ pneu& m ato& j e0stin a)ga&ph xara_ ei0rh&nh, makroqumi/a xrhsto&thj a)gaqwsu&nh, pi/stij 23 prau5thj e0gkra&teia:87 kata_ tw~n toiou&twn ou)k e1stin no&moj. 24 oi9 de\ tou~ Xristou~ 0Ihsou~ th_n sa&rka e0stau&rwsan su_n toi=j
13 You (pl) were called to freedom, brothers. Only do not serve the freedom into means to flesh, but through the love serve one another.88 14 For every law has been fulfilled in one word, in it, “You will love your neighbor as yourself.”89 15 but if you bite and eat up one another, watch that you might not be killed by one another. 16 But I say, “walk in spirit,”90 and you might not fulfill desire of flesh. 17 For the flesh desires against the spirit, but the spirit against the flesh, for these oppose one another, in order that you may not do these that you want. 18 But if you are led to spirit, you are not under [the] law. 19 but the works91 of flesh is visible, which is fornication,(moral) impurity, licentiousness, 20 idolatry, the use of drugs, enmities, strife, jealousy, breath (anima), quarrels, dissentions, takings for oneself, 21 envies, drunkenness (pl), festivals, and things like to these, which I foretell just as I foretold that those who do such things will not inherit [the] kingdom of god92. 22 but the fruit of the spirit93 is love, joy, peace,94 forbearance, honesty, goodness,95 belief (trustworthiness), 23 humility, self-control.96 [The] law is not against (down upon) such things.97 24 But those of Christ [Jesus] crucified the flesh with
87
“Socrates had introdced it (e0gkra&teia) into Greek ethics, and by the timeof Paul it was a central concept of Hellenistic ethics, whence it was taken up by Jewish and Christian writers.” (Betz 288) 88 It is like “Love your neighbors.” SEE “Love your enemy.” 89 See how Paul has truncated the entire law to Lev 19:18. Mark in 12:30 corrected Paul by adding Deut 6:5 to Lev 19:18. 90 As the one who has the spirit of the son. (4:6) 91 As in “the works of the law,” “the work” in “the work of flesh” means “effect,” which reigns over flesh. 92 See how the concept of the kingdom of god as an inheritance relates with the one in Mark. Mark 14:38 Watch and pray that you may not enter into temptation; the spirit indeed is willing, but the flesh is weak.” || Vices vs. Virtues. 93 “The fruit of the spirit” is contrasted with “the works of the flesh.” In other words, the “work” corresponds to the “fruit,” which is “invisible.” Unruly vs. orderly. Visible vs. invisible. 94 The virtues given to man. 95 The virtues that man should cultivate. 96 The virtures that man should practice. || e0gkra&teia : Socrates regards it as a cardinal virtue, and Aristotle and the Stoics discuss it fully, though the latter subordinate it to swfrosu&nh. (TDNT, 196) 12
paqh&masin kai\ tai=j e0piqumi/aij.
sufferings and desires.
Gal 5:19 fanera_ de/ e0stin ta_ e1 r ga th~ j sarko& j , a#tina& e0stin
Mark 7:20 e1legen de\ o#ti to_ e0k tou~ a)nqrw&pou e0kporeuo&menon, e0kei=no koinoi= to_n a!nqrwpon. 21 e1swqen ga_r e0k th~j kardi/aj tw~n a)nqrw&pwn oi9 dialogismoi\ oi9 kakoi\ e0kporeu&ontai, pornei=ai, klopai/, fo&noi, 22 moixei=ai, pleoneci/ai, ponhri/ai, do&loj, a)se/lgeia, o)fqalmo_j ponhro&j, blasfhmi/a, u(perhfani/a, a)frosu&nh: 23 pa&nta tau~ta ta_ ponhra_ e1swqen e0kporeu&etai kai\ koinoi= to_n a!nqrwpon. Mark 7:20 but he said that what comes out of the man, that defiles the man. 21 for from within out of the heart of the man, evil thoughts come out,
pornei/a, a)kaqarsi/a, a)se/lgeia, 20 ei0dwlolatri/a, farmakei/a, e1xqrai, e1rij, zh~loj, qumoi/, e0riqei=ai, dixostasi/ai, ai9re/seij, 21 fqo&noi, me/qai, kw~moi kai\ ta_ o#moia tou&toij, a$ prole/gw u(mi=n, kaqw_j proei=pon o#ti oi9 ta_ toiau~ta pra&ssontej basilei/an qeou~ ou) klhronomh&sousin. Gal 5:19 but the work98 of flesh is visible, which is fornication, uncleanness, licentiousness, 20 idolatry, the use of drugs, enmities, strife, jealousy, breath (anima), quarrels, dissentions, takings for oneself, 21 envies, drunkenness (pl), festivals, and things like to these, which I foretell just as I foretold that those who do such things will not inherit [the] kingdom of god
Lev. 19:18 kai\ ou)k e0kdika~tai/ sou h( xei/r kai\ ou) mhniei=j toi=j ui9oi=j tou~ laou~ sou kai\ a)gaph&seij to_n plhsi/on sou w(j seauto&n e0gw& ei0mi ku&rioj And your hand will not avenge And you will not rage to the sons of your people And you will love your neighbor as yourself I am [the] lord.
Fornication, theft, murder, 22 adultery, greediness,99 wickedness, cunning, licentiousness, evil eye, blasphemy, arrogance, thoughtlessness. 23 All these evil things comes from within, and it defiles the man.” 14 o( ga_r pa~j no&moj e0n e9ni\ lo&gw| peplh&rwtai, e0n tw|~: a)gaph&seij to_n plhsi/on sou w(j seauto&n. 14 For every law has been fulfilled in one word, in it, “You will love your neighbor as yourself.”
Exhortatio: Recommendations in Form of sententiae Gal. 5:25 Ei0 zw~men pneu&mati, pneu&mati kai\ stoixw~men. 26 mh_ ginw&meqa keno&docoi, a)llh&louj prokalou&menoi, a)llh&loij fqonou~ntej. Gal. 6:1 0Adelfoi/, e0a_n kai\ prolhmfqh|~ a!nqrwpoj e1n tini paraptw&mati, u(mei=j oi9 pneumatikoi\ katarti/zete to_n toiou~ton e0n pneu&mati prau5thtoj, skopw~n seauto_n mh_ kai\ su_ peirasqh|~j. 2 0Allh&lwn ta_ ba&rh basta&zete kai\ ou#twj a)naplhrw&sete to_n no&mon tou~ Xristou~. 3 ei0 ga_r dokei= tij ei]nai/ ti mhde\n w!n, frenapata|~ e9auto&n. 4 to_ de\ e1rgon e9autou~ dokimaze/tw e3kastoj, kai\ to&te ei0j e9auto_n
Gal 5:25 If we live in spirit, we may be in line with spirit. 26 We may not become conceited ones, challenging one another, refusing to do a thing from envy100 to one another. 1 Brothers, and if a man is taken beforehand in a transgression, you (pl) [who are] the spirituals101 should restore such one in spirit of humility, looking after yourself lest you might be tempted too. 2 lift up the weight for one another and in this way you will fulfill the law of Christ.102 3 for if he think to be someone, it being nothing, he deceive himself. 4. But let each person
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The original meaning of “kata/” is “down upon.” With the meaning in mind, the sentence means, “The law is not down upon such as these.” In other words, obeying law will not lead to the fruit of the spirit. There is a better translation in RSV, “against such there is no law.” 98 As in “the works of the law,” “the work” in “the work of flesh” means “effect,” which reigns over flesh. 99 “Pleoneci/a” is equal to “ai9re/seij.” 100 fqone/w: the secondary meaning (Liddell & Scott). 101 A Pauline term for those who have received the spirit. 102 See it in contrast to the Mosaic Law.
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mo&non to_ kau&xhma e3cei kai\ ou)k ei0j to_n e3teron: 5 e3kastoj ga_r to_ i1dion forti/on basta&sei. Gal. 6:6 Koinwnei/tw de\ o( kathxou&menoj to_n lo&gon tw|~ kathxou~nti e0n pa~sin a)gaqoi=j. 7 Mh_ plana~sqe, qeo_j ou) mukthri/zetai. o$ ga_r e0a_n spei/rh| a!nqrwpoj, tou~to kai\ qeri/sei: 8 o#ti o( spei/rwn ei0j th_n sa&rka e9autou~ e0k th~j sarko_j qeri/sei fqora&n, o( de\ spei/rwn ei0j to_ pneu~ma e0k tou~ pneu&matoj qeri/sei zwh_n ai0w&nion. 9 to_ de\ kalo_n poiou~ntej mh_ e0gkakw~men, kairw|~ ga_r i0di/w| qeri/somen mh_ e0kluo&menoi. 10 1Ara ou}n w(j kairo_n e1xomen, e0rgazw&meqa to_ a)gaqo_n pro_j pa&ntaj, ma&lista de\ pro_j tou_j oi0kei/ouj th~j pi/stewj.
examine the work of himself, and then he will have the boast only into him, and not into other. 5 For each person will lift up his own burden. 6 But let the one who is taught the word share in all goods with the one who teaches.103 7 Do not be wandered (deceived), god is not mocked. For whatever a man may sow, and he will reap this.104 8 that he who sows into the flesh of himself will reap destruction out of the flesh, but he who sows into the spirit will reap eternal life out of the spirit.105 9 But we who do the good may not be discouraged, for in due season we will reap if not we are released.106 10 Therefore, then, we have season, we may do the good to all, but especially to household of the belief.
Epistolary postscript: conclusio Gal. 6:11 1Idete phli/koij u(mi=n gra&mmasin e1graya th|~ e0mh|~ xeiri/. 12 3Osoi qe/lousin eu)proswph~sai e0n sarki/, ou{toi a)nagka&zousin u(ma~j perite/mnesqai, mo&non i3na tw|~ staurw|~ tou~ Xristou~ mh_ diw&kwntai. 13 ou)de\ ga_r oi9 peritemno&menoi au)toi\ no&mon fula&ssousin a)lla_ qe/lousin u(ma~j perite/mnesqai, i3na e0n th|~ u(mete/ra| sarki\ kauxh&swntai. 14 0Emoi\ de\ mh_ ge/noito kauxa~sqai ei0 mh_ e0n tw|~ staurw|~ tou~ kuri/ou h(mw~n 0Ihsou~ Xristou~, di0 ou{ e0moi\ ko&smoj e0stau&rwtai ka)gw_ ko&smw|. 15 ou!te ga_r peritomh& ti/ e0stin ou!te a)krobusti/a a)lla_ kainh_ kti/sij. 16 kai\ o#soi tw|~ kano&ni tou&tw| stoixh&sousin, ei0rh&nh e0p0 au)tou_j kai\ e1leoj kai\ e0pi\ to_n 0Israh_l tou~ qeou~. Gal. 6:17 Tou~ loipou~ ko&pouj moi mhdei\j parexe/tw: e0gw_ ga_r ta_ sti/gmata tou~ 0Ihsou~ e0n tw|~ sw&mati/ mou basta&zw. Gal. 6:18 9H xa&rij tou~ kuri/ou h(mw~n 0Ihsou~ Xristou~ meta_ tou~ pneu&matoj u(mw~n, a)delfoi/: a)mh&n.
11 Look at how great letters I wrote to you with my hand! 12 As much as they want to look good in flesh, they force you to be circumcised, only so that they may not be persecuted to the cross of Christ. 13 For not even those who are circumcised themselves keep law,107 but they want you to be circumcised, that they may boast in your flesh. 14 But this can never be to me to boast if not in the cross of the lord108 our Jesus Christ, through which world has been crucified to me and I to world.109 15 For neither circumcision is anything nor uncircumcision, but new creation.110 16 As much as they are in line with this straight rod (rule), peace on them and also mercy on the Israel of god.111 17 Let no one present me of the rest of suffering, for I lift up (bear) the stigma of Jesus in my body. 18 The grace of our lord Jesus Christ with your spirit, brothers, amen.
103
Pythagoras’ pa/nta koina\ tw~n fi/lwn (“friends share everything in common”). (Betz 305) || the student-teacher relationships of the philosophical schools. (Betz 305) || This is in line with the thought that 104 Mt 13:24-30. Good seeds and weeds. 105 See how it is reltated with the sower’s parable in Mark 4. The places upon which the seed are sown differ from one another. So are the fruits. One who sows into the flesh will reap destruction out of the flesh. Mk 4:4 … para_ th_n o(do&n Mk 4:5 … e0pi\ to_ petrw~dej, Mk 4:7 …ei0j ta_j a)ka&nqaj, Mk 4:8 … ei0j th_n gh~n th_n kalh_n. Mark is not concerned about the nature of the seeds sown, but Mt add a parable on the various seeds, which does not concern neither Paul nor Mark. 106 mh_ qe/lwn = ei0 mh_ qe/leij (if not you wish) in Liddell & Scott for mh/. “Leased” means “death.” 107 Paul repeated this proposition many times in Galatians, especially for reputing Peter when he withdrew from the table fellowship with gentailes of Antioch church (Gal 2:20). See Gal 3:10, cited from Deut 27:26. 108 For cross or crucifixtion in Gal. See Gal 2:19 (20 in RSV), 3:1, 5:11, 5:24, 6:12, 6:14. For Paul, the “Cross of the Lord” serves as a contuit for multiful roles: First, it, his death, makes the spirit available to those who hear the gospel; secondly, the law of Christ becomes pertinent to the world in which Paul lives. 109 ka)gw&, crasis for kai\ e0gw&. 110 Spiritual awakening or state of being in the spirit. 2 Cor. 5:17 w#ste ei1 tij e0n Xristw|~, kainh_ kti/sij: ta_ a)rxai=a parh~lqen, i0dou_ ge/gonen kaina&:; Rom 6:4, 12:2; 111 The Israel of god is different from the Israel who is not of god, meaning “not be line with the straight rod.”
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