The Berean Expositor
Volume 40 - Page 122 of 254
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Gar, which is translated `for' is a logical conjunction, being a contraction of ge
`verily' and ara `therefore', and expresses reason, cause, motive, etc., of what has been
previously said. Sometimes it introduces a reason that is unexpressed, but which is
evidently in the writer's mind, as in  Rom. 4: 2.  Occasionally it is used in the
adversative sense of `but' as in Rom. 15: 4 and Phil. 3: 20 as Macknight has declared,
and if this be the case in Gal. 5: 5, we must read the passage, with Bloomfield:
"(But such is not, I trust, the case with us), FOR we, etc."
Paul, therefore, is about to institute a most pointed contrast with those who by their
defection and legalism were falling from grace.
"For we through the spirit wait."
Pneumati is without the article, it is moreover preceded by en `in', and is put into the
dative case. The dative case is that case which is used when we say `give me the book'
where of course, the fuller statement must be `give to me the book'.
The Dative implies juxtaposition, and in four ways:
(1) Association. (2) Transmission. (3) Reference. (4) Accessory.
Under the heading `accessory' is placed `sphere' in which some quality inheres. So
Matt. 5: 3 and 8, `poor in spirit' and `pure in heart', and Eph. 2: 3 `by nature' are
examples of this usage.
This is the meaning of `through the spirit' pneumati in Gal. 5: 5, it cannot refer to the
Holy Spirit, or to His gifts, neither can it be construed to mean `spiritually'; it is the
sphere in which justification by faith is attained, and `spirit' pneumati is contrasted with
`flesh', `works' and `law', in this epistle (Gal. 3: 3; 5: 16, etc.) and aligned with `grace'
and `faith'. In this sphere the Apostle said `we wait'.
Apekdexomai occurs 7 times in the N.T., every occurrence being in Paul's epistles.
No other writer of the N.T. uses the word. The passages are Rom. 8: 19, 23 and 25;
I Cor. 1: 7; Gal. 5: 5; Phil. 3: 20 and Heb. 9: 28. In every case apart from Gal. 5:,
the expectation is of something future, and is associated in the context either with the
word `hope' or its substance. It does not follow that Gal. 5: must therefore be put into
future; it is sufficient that there is a `hope' to be `eagerly expected'. In Gal. 5: it is not
the future manifestation of the sons of God, or the Coming of our Lord Jesus Christ; it is
`the hope of righteousness' that is expected. It is entirely foreign to the purpose of the
Apostle in Galatians to distract attention from the main issue, namely `justification is by
faith alone', to some future manifestation or conferring of righteousness. He cannot
mean `the hope, namely eternal life, which the righteous have'. The argument surely is
"The one rebuked by Paul thinks he has righteousness, which he attains to under law,
but we just wait for it to be revealed in some future day."