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(II Kings 12: 12), and "wood" (Gen. 6: 14). The Hebrew word ets does not denote
necessarily a growing tree, for it is associated with atsah to shut or fix and etsem "a
bone". In like manner, xulon is rendered in the N.T. "staves", "sticks", "wood" as well as
"tree". Liddell and Scott give as the meaning of xulon:
(1)
Wood cut and ready for use, such as fire wood.
(2)
A piece of wood, which includes "a pole, cross or gibbet".
(3)
Live wood, a tree.
(4)
A blockhead, A block.
(5)
A measure of length--3 cubits.
The word enters into several English words, mainly of a scientific character such as
xylite, xylophone, xylonite, etc., none of which have reference to a living tree. As the
Roman form of gallows was either a stake or a cross, the word "tree" could be used
interchangeably with stauros. It is noteworthy that Peter, James and John in their epistles
never use the word stauros "cross", neither do they use the word stauroo. Peter speaks of
the Saviour bearing our sins in His Own body "on the tree", but he was addressing Jewish
readers. He used it in Acts 5: 30 and 10: 39. Paul uses it in Acts 13: 29 when his
audience was composed mainly of Jews (see the context). This avoidance of the word
"cross" by the writers to the circumcision (with the two exceptions Heb. 12: 2 and
Rev. 11: 8) and the fact that only to the Churches of Galatia (either in an oral address as
at Antioch, or in an epistle, as in the epistle to the Galatians) does the apostle Paul use the
word "tree" suggests very strongly that in Gal. 3: 10-13 he has the Jewish hearer
prominently before him.
This becoming a "curse" and so removing the curse of the law, was:
"That the blessing of Abraham might come on the Gentiles through Jesus Christ; that
we (both Jews and Gentiles) might receive the promise of the Spirit through faith."
In the next verse, the Apostle turns from addressing the Jew, to the Gentile portion of
the church. This is indicated by a new approach:
"Brethren, I speak after the manner of men" (Gal. 3: 15).
The argument takes a new turn; not only is the law set aside so far as salvation is
concerned by the cross of Christ, but other equally cogent reasons may be given, and
these he borrows from the law, not of Moses, but of the Galatians in connexion with the
making of a will and the adopting of an heir.
This must occupy our attention in the next article.