聖書注解書

使徒は本章において、I. ガラテヤ人たちが福音の信仰から引き離されたことの愚かさを戒め、いくつかの考察からその重大さを彼らに思い知らせようとする。II. 彼らが離反したことで戒められた教理、すなわち律法の行いによらない信仰による義認を証明する。1. アブラハムの義認の例から。2. 律法の性質と趣旨から。3. 旧約聖書の明確な証言から。4. 神がアブラハムと結ばれた契約の安定性から。これによって「では律法は何のためにあるのか」と言う者がいないように、彼は次のように答える。（1）律法は違反のゆえに付け加えられた。（2）救い主の必要性を世界に悟らせるために与えられた。（3）私たちをキリストへ導く養育係として定められた。そして本章の終わりで、福音の状態にあるクリスチャンの特権を明らかにして結ぶ。

私の考えでは、パウロのペテロに対する語りかけはガラテヤ2章の最終節で終わっている。本章において使徒は、ガラテヤ人への直接の語りかけのかたちで、信仰による義認という主題に関する論証を進める。前の諸章で彼は、自分が福音についての見解を直接主イエスから受け、使徒たちの中で最も著名な人々自身の同意をも得ていることを、彼らに十分に示した。そこで彼はさらに、自分の見解が何であったかをより十分に述べ、旧約聖書の権威によってそれを確認し、モーセの律法の遵守が信仰による義認という偉大な教理に必然的にいかなる影響を及ぼすかを示していく。この主題は本章と次章全体を通して追求される。本章は次の主題を含む。

(1) ガラテヤ人が、巧妙な者たちの術策によって福音の単純さからこれほど容易に誘惑されたことに対する厳しい責め(Galatians 3:1)。キリストは彼らの間で十字架につけられた者としてはっきりと示されたのであり、それなのに彼らが信仰による救いの栄光ある教理からこれほど速やかに迷い出たことは不思議である、と彼は言う。

(2) 彼らが受けた偉大な祝福がモーセの儀式の遵守の結果ではなく、ただ福音を聞くことによって来たことを示すよう、彼らに訴えること(Galatians 3:2-5)。とりわけ聖霊は、そのすべての奇蹟的・回心的・聖化的な働きとともに、ただ福音に結びついて与えられた。これは彼らがこれまでに受けた最も豊かで最も貴重な賜物であり、しかもそれはただ、キリストと、十字架につけられたキリストを宣べ伝えることによってであった。

(3) 信仰による義認の教理を解き明かし、その真理を証明するために、彼はアブラハムの事例を挙げ、アブラハムがこの仕方で義と認められたこと、また聖書が、他の人々も同じ仕方で義と認められると約束していたことを示す(Galatians 3:6-9)。

(4) 律法はその下にあるすべての者にのろいを宣告し、したがって律法によって義と認められることは不可能であることを、彼は示す。しかしキリストは、そののろいをご自身の上に引き受けることによって、私たちをのろいから贖い出された。それゆえ今や私たちは神の前に義と認められ得るのである。こうして、彼が言うように、アブラハムの祝福は異邦人の上に及び、彼らはみな、アブラハムが救われたのと同じ仕方で救われ得る(Galatians 3:10-14)。

(5) 次に彼は、アブラハムに与えられた約束が律法の授与に先立ってなされたことを示すことによって、この見解を確認する。それはモーセの律法が与えられる前に存在していた義認の方式であった。それは神の側における厳粛な取り決め、すなわち契約の性質を持つものであった。それは特にメシアと、メシアにおける義認の方式とに関わっていた。そしてそれが契約の性質を持つものであった以上、多くの年月の後に与えられた律法がそれを廃し、これを無効とすることは不可能であった(Galatians 3:15-18)。

(6) それなら、律法の用途は何であったのか、なぜそれが与えられたのか、と問うことができるであろう。パウロは、律法は違反のゆえに加えられたのであり、人々を罪から引き止め、その罪責を彼らに示すために意図されたのだと言う。さらに、律法は仲保者の約束にも、仲保者ご自身にも優越するものではなかった。律法は御使いたちの媒介によって定められ、仲保者ご自身の手の中に、彼の下に、彼に従属してあったからである。それゆえ律法が彼に、また彼を通しての義認の計画に優越することはできなかった(Galatians 3:19-20)。

(7) しかしパウロはここで、一つの重要な反論、きわめて明白で実質的な問いに答えている。それは、神の律法は神の約束と矛盾すると彼が教えようとしているのか、律法と福音は互いに競合する体系なのか、一方の卓越性を保持するために他方が矛盾したものであり、悪であり、無価値であると考えなければならないのか、という問いである。これらすべてに対して彼は答え、決してそうではないと言う。過ちは律法になかった、と彼は言う。彼の取った見解、また聖書に啓示された見解は、事柄の性質から生じた。律法は作り得る限り最善の律法であり、律法のあらゆる目的に応えた。それは実に優れたものであり、もし人が律法によって義と認められ得るとしたら、まさにその律法によってそうなるはずであった。しかしそれは不可能であった。それゆえ律法の効果は、すべての人が罪人であることを示し、彼らを贖い主のみわざによる義認の計画へと閉じ込めることであった。したがって律法は、人々を義と認めるためではなく、彼らを救い主へ導くために定められたのである(Galatians 3:21-24)。

(8) 主イエスへの信仰による義認の計画の効果は、心を自由にすることであった。もはやそれは養育係の下にはない。この仕方で義と認められた者は神の子となる。彼らはみな贖い主において一つとなる。ユダヤ人もギリシア人もなく、彼らは一つの偉大な家族を構成し、アブラハムの子であり、約束による相続人なのである(Galatians 3:25-29)。

The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Galatians 3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Galatians 3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Galatians 3:10-14. For the covenant is not by the works of the law, but by promise, Galatians 3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Galatians 3:19-25. It is by faith only that any become children of God, Galatians 3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Galatians 3:27-29.

INTRODUCTION TO Galatians 3

In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirms the doctrine of justification by faith, by various arguments; shows the use of the law, and the abrogation of it, and makes mention of several privileges which belong to believers in Christ. He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Galatians 3:1, and by the fruit and effect of it, they having received the Spirit by it, and not by the preaching of the law of works, Galatians 3:2 and it still increased their folly, that whereas they had begun with the Spirit of God, and set out in a dependence on him and his grace, they seemed now as if they would end in a carnal and legal way, Galatians 3:3. To which is added, the consideration of their having suffered many things for the sake of the Gospel, which must be suffered in vain should they relinquish the Gospel, though the apostle hoped otherwise of them, Galatians 3:4, nay, they had not only received through the preaching of the Gospel the Spirit, and his graces, but even extraordinary gifts attended it, for the confirmation of it, Galatians 3:5, so that this case of theirs was a very aggravated one, and they were guilty of great folly and madness: from hence the apostle passes to the main thing in dispute, the great truth of justification by faith in the righteousness of Christ, which these persons were departing from, and which he establishes by several arguments; and first from the instance and example of Abraham, who was justified by faith, as appears from that which he believed, being imputed to him as his justifying righteousness, Galatians 3:6, and as many as are believers in Christ are his spiritual children, and so undoubtedly are justified the same way their father was, Galatians 3:7, and particularly that the Gentiles are justified by faith is clear from the preaching of the Gospel to Abraham, and the promise made unto him, that in his seed all nations should be blessed; that is, with the blessing of justification, Galatians 3:8. The conclusion of which instance and example is, that as faithful Abraham was blessed with a justifying righteousness through faith, so all that believe are blessed along with him with the same blessing, Galatians 3:9, and that no man can be justified by the works of the law is certain, since the law is so far from justifying any on account of obedience to it, that it pronounces a curse upon all that do not perfectly and constantly fulfil it, Galatians 3:10. And this is still further evident from a passage in the prophecy of Habakkuk 2:4 which declares, that the just live by faith, or that those who are truly righteous are such who are justified by it, Galatians 3:11. And this is illustrated by the law and faith being contrary; for if a just man lives by faith, then not by the law, for the law does not direct a man to believe, but to work, and to live by his works, Galatians 3:12. And the apostle having spoken of the law as a cursing law, takes the opportunity of showing how believers are delivered from the curse of it, which is done by Christ's being made a curse for them; and that he was, appears from his being crucified and hanged on a tree; the ends of which were, that the same blessing of justification Abraham had, might come upon the Gentiles through Christ, and that they might by faith receive the promise of the Spirit, Galatians 3:13 so that it is clear from hence, that the blessing of justification is through Christ's being made a curse, and is received by faith, and is not by the works of the law. The apostle next argues from the inheritance being by covenant, testament, or promise, and therefore not by the law: he observes, that a man's covenant or testament, when confirmed, can neither be disannulled, nor have anything added to it, and much less can the covenant or testament of God, confirmed of him in Christ, be disannulled by the law, or the promise in it be made of none effect by that which was several hundred years after a declaration of it to Abraham, to whom, and to whose seed, the promises were made; so that it unavoidably follows, that since the inheritance or blessing of life is by promise, as is clear from its being given to Abraham by promise, then it is not of the law, Galatians 3:15. And whereas an objection might arise, if this be the case, of what use and service can the law be? to what purpose, or for what end, was that given? The apostle answers, that it was added because of transgressions; and that it was to endure until Christ should come, to whom the promise was made; and accordingly it was published in a very grand and solemn manner by angels, and was put into the hands of a mediator, Moses, who stood between God as one party, and the people of Israel as another, Galatians 3:19. Moreover, as it might be further objected, that, according to this way of reasoning, the law is against the promises; the apostle replies in a way of detestation and abhorrence of any such thing, and by an argument from the insufficiency of the law to justify, since it cannot give life, Galatians 3:21. And then proceeds to point out another use of the law, which is to conclude men under sin, or convince men of it, that they, seeing their need of righteousness and life by Christ might receive the promise of it through faith in him Galatians 3:22, and so far were men from being justified by the law under the former dispensation, that they were kept under it as in a garrison, and shut up in it as in a prison, until Christ, the object of faith, was revealed, and released them, Galatians 3:23, and was moreover as a rigid and severe schoolmaster; and so it continued until the times of Christ; and these therefore being the uses of the law, it is a clear case that justification is by faith, and not by that, Galatians 3:24. Besides, Christ being now come, the Jews themselves are no more under this law as a schoolmaster; it is now abolished, and therefore there is no justification by it, Galatians 3:25. And that this is the case of true believers in Christ is evident, because such are the children of God, and are taught and led by the Spirit of God, and are free, and not under the law as a schoolmaster, Galatians 3:26. Besides, as they are baptized into Christ, they have put him on, as the Lord their righteousness, and so profess to be justified by him, and him only, Galatians 3:27, and these, let them be of what nation, sex, state, and condition soever, are all one in Christ, and are all justified in one and the same way; and being Christ's they are Abraham's spiritual seed, and so heirs of the same promise of righteousness and life as he, Galatians 3:28.

Chapters 3, 4. (Second Division of the Epistle.)

The Doctrine of Justification by Faith discussed and illustrated

CHAPTER 3

Galatians 3:1. After ἐβάσκανε Elz. (and Matth.) has τῇ ἀληθείᾳ μἡ πείθεσθαι, against decisive evidence. An explanatory addition from Galatians 5:7.

ἐν ὑμῖν] is wanting in A B C א, min., and several vss. and Fathers, and is omitted by Lachm. But not being required, and not understood, how easily might it be passed over! There was no reason in the text for attaching it as a gloss, least of all to κατʼ ὀφθαλμοὺς προεγρ. (as conjectured by Schott), for these words were in fact perfectly clear by themselves. Justly defended also by Reiche.

Galatians 3:8. ἐνευλογηθήσονται] Elz. gives εὐλογ., against decisive testimony. In Acts 3:25 also, ἐνευλογ. is exchanged in several authorities for the usual simple form.

Galatians 3:10. According to decisive evidence, ὅτι is to be adopted (with Griesb., Lachm., Scholz, and Tisch.) before ἐπικατάρατος.

Galatians 3:12. After αὐτά Elz. has ἄνθρωπος, against decisive testimony. Addition from the LXX., Leviticus 18:5; Romans 10:5.

Galatians 3:13. Instead of γέγρ. γάρ, read, on preponderating testimony, with Lachm. and Tisch., ὅτι γέγραπται approved by Griesb. The former arose from Galatians 3:10.

Galatians 3:17. After Θεοῦ, Elz., Scholz, Reiche, have εἰς Χριστόν, in opposition to A B C א, min., several vss. and Fathers. Added as a gloss, in order, after Galatians 3:16, to make it evident from Galatians 3:24 what covenant is intended, although this is obvious from the context, and the addition was therefore by no means necessary (as maintained by Ewald and Wieseler). In the sequel, ἔτη is (with Griesb., Lachm., Scholz, Tisch.) to be placed after the number, according to decisive evidence.

Galatians 3:19. προσετέθη] Griesb. and Scholz (following Mill and Bengel) read ἐτέθη. Not sufficiently attested by D* F G and a few min., vss., and Fathers; and the compound verb appeared to conflict with Galatians 3:15.

Instead of ᾧ ἐπήγγελται, only L and many min., along with some Fathers, read ὅ ἐπήγγ. A reading arising from the fact that ᾧ was not understood.

Galatians 3:21. τοῦ Θεοῦ] is wanting only in B, Clar. Germ. Ambrosiast. (bracketed by Lachm.), and is therefore so decisively attested that it cannot be regarded as an explanatory addition. The self-evident meaning and the previous reference without τοῦ Θεοῦ (see Galatians 3:16 ff.) led to the omission.

Galatians 3:21. ἂν ἐκ νόμου ἦν] Many variations. F G have merely ἐκ νόμου;[111] D*, Damasc., ἐκ νόμου ἦν; A B C, Cyr., ἐκ νόμου (B, ἐν νόμῳ) ἂν ἦν. In default of internal evidence, the latter is, with Lachm., Tisch., Schott, to be preferred as the best attested (comp. א, ἐκ νόμου ἦν ἄν). The omission of ἄν arose from the ἦν following, just as easily as the omission of ἦν from the following ἡ. The Recepta is to be considered as the restoration of the original ἌΝ in a wrong place.

Galatians 3:23. ΣΥΓΚΕΚΛΕΙΣΜΈΝΟΙ] A B D* F G א, 31, Clem, (once) Cyr. Damasc. read ΣΥΓΚΛΕΙΟΜΈΝΟΙ. Recommended by Griesb., adopted by Lachm., Scholz, Schott. The Recepta, specially defended by Reiche, is an ancient emendation of the not-understood present participle.

Galatians 3:28. εἷς ἐστε ἐν Χριστῷ Ἰησοῦ] A has low ἐστε Χριστοῦ Ἰησοῦ; and א, ἐστε ἐν Χριστῷ Ἰ. But εἷς was very easily suppressed by the preceding ὑμεῖς, and then ἐν Χριστῷ Ἰησοῦ was altered in accordance with the beginning of Galatians 3:29. The reading ἕν instead of εἷς in F G and several vss., also Vulgate, It., and Fathers, is an interpretation.

Galatians 3:29. καί] is wanting in A B C D E א, 89**, and a few vss. and many Fathers, and is expunged by Lachmann, Tisch., and Schott; justly, because it was inserted for the purpose of connection.

[111] Which Buttmann in the Stud. u. Krit. 1858, p. 488, considers as probably the original reading.

CONTENTS.

Paul now begins to unfold to his readers that righteousness comes not from the law, but from faith. With this view, after having expressed censure and surprise, he refers in the first place to their own experience, namely, to their reception of the Holy Spirit (Galatians 3:1-5). He then passes on to Abraham, who had been justified by faith, and of whom believers were the sons who, in conformity with Scripture, were to enjoy with Abraham the blessing announced to him (Galatians 3:6-9). For those that trust in works of the law are cursed, and by the law can no man be justified (Galatians 3:10-12). It is Christ who by His atoning death has freed us from the curse of the law, in order that this blessing should reach the Gentiles through Christ, and the promised Holy Spirit should be received through faith (Galatians 3:13-14). But the covenant of promise concluded with Abraham, which moreover applied not merely to Abraham, but also to Christ, cannot be abrogated by the law which arose long after (Galatians 3:15-18). This leads the apostle to the question as to the destination of the law, which he briefly answers in Galatians 3:19 positively, and then in Galatians 3:20-23 negatively, to the effect that the law is not opposed to the promises. Before the period of faith, the law had the office of a παιδαγωγός in reference to Christ; but after the appearance of faith this relation came to an end, for faith brought believers to the sonship of God, because by baptism fellowship with Christ was established, and thereupon all distinctions apart from Christ vanished away (Galatians 3:23-28). And this fellowship with Christ includes the being children of Abraham and heirs of the promises.

Ga 3:1-29。

ガラテヤ人が信仰を捨てて律法主義に走ったことに対する責め。信仰による義認の擁護：律法は約束に後続することが示される：信者はアブラハムの霊的なすえであり、アブラハムは信仰によって義と認められた。律法は私たちをキリストへ導く養育係であって、私たちが信仰によって神の子となるためであった。

1. あなたがたが真理に従わないように――最古の写本では省かれている。

惑わした――あなたがたを魅惑して正気を失わせた。

テミスティウスはガラテヤ人は生来知性が鋭いと述べている。それゆえ、パウロはこの件において彼らがこれほど誤導され得ることを不思議に思う。

あなたがた――強調的。「あなたがた、その目の前にイエス・キリストが十字架につけられたものとして（文字通り書き物によって、すなわち生き生きとした描写の説教によって）グラフィカルに描き出された方」（英語訳よりもギリシャ語の語順と意味が求める）。キリストが「十字架につけられた」ように、あなたがたも信仰によって「キリストと共に十字架につけられた」はずであり、それゆえ「律法に対して死んだ」ものであった

(Ga 2:19, 20)。

「目」への言及は適切である。魅惑は目を通して及ぼされると考えられていたから。十字架につけられたキリストの光景は、すべての魅惑を打ち消すのに十分であったはずである。