3:10 For all who 1 rely on doing the works of the law are under a curse, because it is written, “Cursed is everyone who does not keep on doing everything written in the book of the law.” 2 3:11 Now it is clear no one is justified before God by the law, because the righteous one will live by faith. 3 3:12 But the law is not based on faith, 4 but the one who does the works of the law 5 will live by them. 6 3:13 Christ redeemed us from the curse of the law by becoming 7 a curse for us (because it is written, “Cursed is everyone who hangs on a tree”) 8 3:14 in order that in Christ Jesus the blessing of Abraham would come to the Gentiles, 9 so that we could receive the promise of the Spirit by faith.
3:15 Brothers and sisters, 10 I offer an example from everyday life: 11 When a covenant 12 has been ratified, 13 even though it is only a human contract, no one can set it aside or add anything to it. 3:16 Now the promises were spoken to Abraham and to his descendant. 14 Scripture 15 does not say, “and to the descendants,” 16 referring to many, but “and to your descendant,” 17 referring to one, who is Christ. 3:17 What I am saying is this: The law that came four hundred thirty years later does not cancel a covenant previously ratified by God, 18 so as to invalidate the promise. 3:18 For if the inheritance is based on the law, it is no longer based on the promise, but God graciously gave 19 it to Abraham through the promise.
3:19 Why then was the law given? 20 It was added 21 because of transgressions, 22 until the arrival of the descendant 23 to whom the promise had been made. It was administered 24 through angels by an intermediary. 25 3:20 Now an intermediary is not for one party alone, but God is one. 26 3:21 Is the law therefore opposed to the promises of God? 27 Absolutely not! For if a law had been given that was able to give life, then righteousness would certainly have come by the law. 28 3:22 But the scripture imprisoned 29 everything and everyone 30 under sin so that the promise could be given – because of the faithfulness 31 of Jesus Christ – to those who believe.
3:23 Now before faith 32 came we were held in custody under the law, being kept as prisoners 33 until the coming faith would be revealed. 3:24 Thus the law had become our guardian 34 until Christ, so that we could be declared righteous 35 by faith.
1 tn Grk “For as many as.”
2 tn Grk “Cursed is everyone who does not continue in all the things written in the book of the law, to do them.”
sn A quotation from Deut 27:26.
4 tn Grk “is not from faith.”
6 sn A quotation from Lev 18:5. The phrase the works of the law is an editorial expansion on the Greek text (see previous note); it has been left as normal typeface to indicate it is not part of the OT text.
7 tn Grk “having become”; the participle γενόμενος (genomenos) has been taken instrumentally.
9 tn Or “so that the blessing of Abraham might come to the Gentiles in Christ Jesus.”
11 tn Grk “I speak according to man,” referring to the illustration that follows.
13 tn Or “has been put into effect.”
14 tn Grk “his seed,” a figurative extension of the meaning of σπέρμα (sperma) to refer to descendants (L&N 10.29).
15 tn Grk “It”; the referent (the scripture) has been specified in the translation for clarity. The understood subject of the verb λέγει (legei) could also be “He” (referring to God) as the one who spoke the promise to Abraham.
16 tn Grk “to seeds.” See the note on “descendant” earlier in this verse. Here the term is plural; the use of the singular in the OT text cited later in this verse is crucial to Paul’s argument.
17 tn See the note on “descendant” earlier in this verse.
sn A quotation from Gen 12:7; 13:15; 17:7; 24:7.
18 tc Most
19 tn On the translation “graciously gave” for χαρίζομαι (carizomai) see L&N 57.102.
20 tn Grk “Why then the law?”
21 tc For προσετέθη (proseteqh) several Western
22 tc παραδόσεων (paradosewn; “traditions, commandments”) is read by D*, while the vast majority of witnesses read παραβάσεων (parabasewn, “transgressions”). D’s reading makes little sense in this context. πράξεων (praxewn, “of deeds”) replaces παραβάσεων in Ì46 F G it Irlat Ambst Spec. The wording is best taken as going with νόμος (nomo"; “Why then the law of deeds?”), as is evident by the consistent punctuation in the later witnesses. But such an expression is unpauline and superfluous; it was almost certainly added by some early scribe(s) to soften the blow of Paul’s statement.
24 tn Or “was ordered.” L&N 31.22 has “was put into effect” here.
25 tn Many modern translations (NASB, NIV, NRSV) render this word (μεσίτης, mesith"; here and in v. 20) as “mediator,” but this conveys a wrong impression in contemporary English. If this is referring to Moses, he certainly did not “mediate” between God and Israel but was an intermediary on God’s behalf. Moses was not a mediator, for example, who worked for compromise between opposing parties. He instead was God’s representative to his people who enabled them to have a relationship, but entirely on God’s terms.
26 tn The meaning of this verse is disputed. According to BDAG 634 s.v. μεσίτης, “It prob. means that the activity of an intermediary implies the existence of more than one party, and hence may be unsatisfactory because it must result in a compromise. The presence of an intermediary would prevent attainment, without any impediment, of the purpose of the εἶς θεός in giving the law.” See also A. Oepke, TDNT 4:598-624, esp. 618-19.
27 tc The reading τοῦ θεοῦ (tou qeou, “of God”) is well attested in א A C D (F G read θεοῦ without the article) Ψ 0278 33 1739 1881 Ï lat sy co. However, Ì46 B d Ambst lack the words. Ì46 and B perhaps should not to be given as much weight as they normally are, since the combination of these two witnesses often produces a secondary shorter reading against all others. In addition, one might expect that if the shorter reading were original other variants would have crept into the textual tradition early on. But 104 (
28 tn Or “have been based on the law.”
29 tn Or “locked up.”
30 tn Grk “imprisoned all things” but τὰ πάντα (ta panta) includes people as part of the created order. Because people are the emphasis of Paul’s argument ( “given to those who believe” at the end of this verse.), “everything and everyone” was used here.
31 tn Or “so that the promise could be given by faith in Jesus Christ to those who believe.” A decision is difficult here. Though traditionally translated “faith in Jesus Christ,” an increasing number of NT scholars are arguing that πίστις Χριστοῦ (pisti" Cristou) and similar phrases in Paul (here and in Rom 3:22, 26; Gal 2:16, 20; Eph 3:12; Phil 3:9) involve a subjective genitive and mean “Christ’s faith” or “Christ’s faithfulness” (cf., e.g., G. Howard, “The ‘Faith of Christ’,” ExpTim 85 : 212-15; R. B. Hays, The Faith of Jesus Christ [SBLDS]; Morna D. Hooker, “Πίστις Χριστοῦ,” NTS 35 : 321-42). Noteworthy among the arguments for the subjective genitive view is that when πίστις takes a personal genitive it is almost never an objective genitive (cf. Matt 9:2, 22, 29; Mark 2:5; 5:34; 10:52; Luke 5:20; 7:50; 8:25, 48; 17:19; 18:42; 22:32; Rom 1:8; 12; 3:3; 4:5, 12, 16; 1 Cor 2:5; 15:14, 17; 2 Cor 10:15; Phil 2:17; Col 1:4; 2:5; 1 Thess 1:8; 3:2, 5, 10; 2 Thess 1:3; Titus 1:1; Phlm 6; 1 Pet 1:9, 21; 2 Pet 1:5). On the other hand, the objective genitive view has its adherents: A. Hultgren, “The Pistis Christou Formulations in Paul,” NovT 22 (1980): 248-63; J. D. G. Dunn, “Once More, ΠΙΣΤΙΣ ΧΡΙΣΤΟΥ,” SBL Seminar Papers, 1991, 730-44. Most commentaries on Romans and Galatians usually side with the objective view.
sn On the phrase because of the faithfulness of Jesus Christ, ExSyn 116, which notes that the grammar is not decisive, nevertheless suggests that “the faith/faithfulness of Christ is not a denial of faith in Christ as a Pauline concept (for the idea is expressed in many of the same contexts, only with the verb πιστεύω rather than the noun), but implies that the object of faith is a worthy object, for he himself is faithful.” Though Paul elsewhere teaches justification by faith, this presupposes that the object of our faith is reliable and worthy of such faith.
32 tn Or “the faithfulness [of Christ] came.”
33 tc Instead of the present participle συγκλειόμενοι (sunkleiomenoi; found in Ì46 א A B D* F G P Ψ 33 1739 al), C D1 0176 0278 Ï have the perfect συγκεκλεισμένοι (sunkekleismenoi). The syntactical implication of the perfect is that the cause or the means of being held in custody was confinement (“we were held in custody [by/because of] being confined”). The present participle of course allows for such options, but also allows for contemporaneous time (“while being confined”) and result (“with the result that we were confined”). Externally, the perfect participle has little to commend it, being restricted for the most part to later and Byzantine witnesses.
tn Grk “being confined.”
34 tn Or “disciplinarian,” “custodian,” or “guide.” According to BDAG 748 s.v. παιδαγωγός, “the man, usu. a slave…whose duty it was to conduct a boy or youth…to and from school and to superintend his conduct gener.; he was not a ‘teacher’ (despite the present mng. of the derivative ‘pedagogue’…When the young man became of age, the π. was no longer needed.” L&N 36.5 gives “guardian, leader, guide” here.
35 tn Or “be justified.”