A mediator
The term "mediator" in Greek is "mesitēs," which refers to someone who intervenes between two parties to restore peace or ratify a covenant. In the context of the Mosaic Law, Moses served as a mediator between God and the Israelites. This highlights the necessity of a mediator when there are two parties involved, each with their own interests and conditions. Theologically, this points to the role of Jesus Christ as the ultimate mediator of the New Covenant, bridging the gap between God and humanity.

is unnecessary
The phrase "is unnecessary" underscores the sufficiency and completeness of God's promise. In the Abrahamic covenant, God acted unilaterally, emphasizing His sovereign will and grace. Unlike human agreements that require negotiation and mediation, God's promise to Abraham was direct and unconditional, showcasing His divine initiative and the certainty of His word.

however, for only one party
This phrase indicates that a mediator is not needed when there is only one party involved in making a promise. In the context of God's covenant with Abraham, God Himself was the sole party who made the promise, highlighting the unilateral nature of His commitment. This reflects the divine assurance and the unchanging nature of God's promises, which do not depend on human action or intervention.

but God is one
The declaration "but God is one" is a profound theological statement affirming the monotheistic belief central to both Judaism and Christianity. It echoes the Shema from Deuteronomy 6:4, "Hear, O Israel: The LORD our God, the LORD is one." This oneness of God signifies His unity, sovereignty, and the singularity of His purpose. In the context of Galatians, it emphasizes that God's promise and plan of salvation are consistent and unified, not requiring mediation or alteration. This underscores the faithfulness and reliability of God, who alone is the source of salvation and blessing.

(20) The mention of the word "mediator" implies a contract to which there are at least two parties. But where there is a contract there must be also conditions, and if these conditions are not observed the whole falls to the ground. Such was the Law. The Law was not kept, and therefore the blessings annexed to it were forfeited. On the other hand, the promise depends upon God alone. He gave it, and He will assuredly keep it, no matter what man may do. God alone is concerned in it.

This passage is a conspicuous instance of the advance which has been made in New Testament exegesis. It is said to have received as many as 250 or 300 (according to another estimate, even 430) interpretations, but at the present moment there is a tendency to acquiesce in that given above, which, it is hoped, will be thought satisfactory.

Now a mediator is not a mediator of one.--The very idea of a mediator involves two parties at least. The Law had a mediator, therefore the Law involves two parties. In other words, it is a contract.

But God is one.--On the other hand, God, the giver of the promise, stands alone: therefore the promise is not a contract; and, resting on God, it is indefeasible.

Verse 20. - This verse, closing the short paragraph commencing the verse which precedes it, appears designed to mark the difference of the relations which subsisted between the Lord and Israel at the time of the giving of the Law, compared with those which subsist between God and Abraham's seed in the covenant of grace. Now a mediator is not a mediator of one (ὁ δὲ μεσίτης ἑνὸς οὐκ ἔστιν). The article with μεσίτης, literally, "the mediator," marks the noun as a class noun, giving it the sense, "a mediator as such." Compare the use of the article in τοῦ ἀποστόλου, in "the signs of an apostle" (2 Corinthians 12:12); in ὁ ἀγαθὸς ἄνθρωπος, "a good man" (Matthew 12:25); in ὁ ἐργάτης, "the labourer is worthy of his hire" (Luke 10:7). The clause means this: a mediator implies the existence of more than one party, of two parties at least, for him to mediate between; of two parties not at one, but standing on such terms towards each other as make his intervention necessary. So far as it characterized the giving of the Law viewed in contrast with the establishment of the covenant of grace, the mediation of Moses, as has been already observed, did not put an end to the estrangement between the Lord and Israel: the estrangement went on throughout Moses' life; throughout, the Israelites stand marked with the brand of "transgression." The genitive ἑνός, "of one," is the same as the genitive in μεσίτης Θεοῦ καὶ ἀνθρώπων, literally, "Mediator of God and men," in 1 Timothy 2:5: it marks the party or parties towards whom the function of mediation is exercised; so that what the apostle here affirms is that there cannot be only one such party. But God is one (ὁ δὲ Θεὸς εῖς ἔστιν). When we consider the number of interpretations given of this clause in connection with the preceding, which have literally been computed by hundreds (the reader will find a spieilegium of some sixty or eighty of them in Meyer), we may infer with certainty that the sense which the apostle intended to convey is not an obvious one - not one which lies near the surface. So much appears, however, in the highest degree probable, that he refers either to some disadvantageous circumstance attaching to the Law or to some advantageous circumstance attaching to the covenant of promise, and is viewing the two in contrast the one with the other. On these grounds the present writer has long since acquiesced in the view propounded by Windischmann in his Commentary on this Epistle, and which is accepted by Bishop Ellicott, that the unity here predicated of God is the oneness subsisting between the Father and the Son. God is one in the Father and in his Son - Christ our Lord. The fact is now present to the apostle's mind, and is presently after stated by him (Galatians 4:4), that the Son has been "sent forth" by God to redeem us and make us sons, and has thus become the "Christ," that "Seed of Abraham" to which the promises had been made (ver. 29 of this chapter). Hereby the most perfect oneness is established between God and the heirs of the promise; for these are "clothed with Christ" (ver. 27) the Son of God; and he being one with the Father, they in and through him are really and permanently "reconciled into God," as the apostle writes in Colossians 1:20. Compare our Lord's words in his intercessory prayer (John 17:21, 23), "That they all may be one; even as thou, Father, art in me, and I in thee, that they also may be in us. I in them, and thou in me; that they may be perfected into one." That this sense lies deep down in the apostle's words and would not have readily been presented by them to the minds of his readers, forms no valid objection to this interpretation; for the history of the exegesis of the passage proves that this must have been the case with the sense which the apostle really designed to indicate, whatever that was. On the other hand, it is a sense which perfectly suits the requirement of the context; for it illustrates the superiority of the covenant of the promise to the covenant of the Law in the strongest manner possible. The nut has a very hard shell, but it yields a delicious kernel.

Parallel Commentaries ...


A mediator
μεσίτης (mesitēs)
Noun - Nominative Masculine Singular
Strong's 3316: From mesos; a go-between, i.e. an internunciator, or a reconciler.

is
ἔστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

unnecessary,
οὐκ (ouk)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

however,
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

[ if there is only ] one [ party ];
ἑνὸς (henos)
Adjective - Genitive Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.

but
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

is
ἐστιν (estin)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

one.
εἷς (heis)
Adjective - Nominative Masculine Singular
Strong's 1520: One. (including the neuter Hen); a primary numeral; one.


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NT Letters: Galatians 3:20 Now a mediator is not between one (Gal. Ga)