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Gal_3:10. Argumentum e contrario for the correctness of the result exhibited in Gal_3:9.[123] For how entirely different is the position of those who are workers of the law! These, as a whole, according to the Scripture, are under a curse; so that it cannot be supposed that they should become blessed. The extension of the argumentative force of the γάρ to the whole series of propositions, Gal_3:10-14 (Holsten, Hofmann), so that Gal_3:10 would only form the introduction to the argument, is the less to be approved, because this ΓΆΡ is followed by a second and subordinate ΓΆΡ , and then in Gal_3:11 an argument entirely complete in itself is introduced by ΔΈ . Moreover, by the quotation of Scripture in Gal_3:10 that which it is intended to prove ( ὍΣΟΙ Κ . Τ . Λ .) is proved completely and strikingly.[124]
ὅσοι γὰρ ἐξ ἔργων νόμου εἰσίν ] the opposite of the ΟἹ ἘΚ ΠΊΣΤΕΩς in Gal_3:7 : for all who are of works of the law, that is, those whose characteristic moral condition is produced and regulated by observance of the law (comp. on Rom_2:8), the men of law, οἱ ἐχόμενοι τοῦ νόμου , Oecumenius. Comp. Ὁ ἘΡΓΑΖΌΜΕΝΟς , Rom_4:4.
The quotation is from Deu_27:26 freely after the LXX.; and the probative force of the passage in reference to ὅσοι … ὑπὸ κατάραν εἰσί turns on the fact that no one is adequate, either quantitatively or qualitatively, to the ἘΜΜΈΝΕΙΝ ἘΝ ΠᾶΣΙ Κ . Τ . Λ .; consequently all who are ἘΞ ἜΡΓΩΝ ΝΌΜΟΥ are subjected to the curse here ordained. He alone would not be so, who should really render the complete ( ἐν πᾶσι ) and constant ( ἐμμένει ) obedience to the law, by virtue of which he as a doer of the law would necessarily be pronounced righteous (Rom_2:13), and would have a claim to salvation as ὈΦΕΊΛΗΜΑ (Rom_4:4); but see Rom_3:9-20; Rom_7:7-25.
ἘΠΙΚΑΤΆΡΑΤΟς ] sc. ἐστι , àÈøåÌø , ΚΑΤΗΡΆΜΕΝΟς , Mat_25:41, that is, has incurred the divine ὈΡΓΉ . Comp. Rom_4:15. The word does not occur in Greek authors, among whom ΚΑΤΆΡΑΤΟς is frequently used. But comp. Wis_3:13; Wis_14:8; Tob_13:12; 4Ma_2:19. The ἈΠΏΛΕΙΑ , eternal death, the opposite of the ΖΉΣΕΤΑΙ in Gal_3:11, ensues as the final destiny of the ἘΠΙΚΑΤΆΡΑΤΟς (comp. Mat_25:41), the consummation and effect of the ΚΑΤΆΡΑ .
Ὃς ΟὐΚ ἘΜΜΈΝΕΙ ] What is written in the book of the law is conceived as the normal range of action, which man steps beyond. Comp. Act_14:22; Heb_8:9; 2Ti_3:14; Xen. Ages. i. 11; Thuc. iv. 118. 9; Plat. Legg. viii. p. 844 C; Polyb. iii. 70. 4; Liban. IV. 271, Reiske; Joseph. Antt. viii. 10. 3, et al. More frequently used by classical authors with the mere dative than with ἐν .
πᾶσι ] as well as the previous πᾶς , is found in the Samaritan text and in the LXX., but not in the Hebrew. Jerome, however, groundlessly accuses the Jews of mutilating the text on purpose (to mitigate the severity of the expression).
τοῦ ποιῆσαι αὐτά ] design of the ἐμμένει κ . τ . λ .
[123] The conclusion is based upon the dilemma: either from faith or from the law. Tertium non datur. This is no supposititious idea (as Hofmann objects), but a necessary logical assumption, such as exists in every argument e contrario.
[124] In opposition to Holsten, z. Evang. d. Paul. u. Petr. p. 290.