Galatians · Chapter 3

V. 1. O thoughtless Galatians-He breaks in upon them with a beautiful abruptness.

Who hath bewitched you-Thus to contradict both your own reason and experience.

Before whose eyes Jesus Christ hath been as evidently set forth-By our preaching, as if he had been crucified among you.

Verse 1. O foolish Galatians] O infatuated people; you make as little use of reason as those who have none; you have acted in this business as those do who are fascinated-they are led blindly and unresistingly on to their own destruction.

That ye should not obey the truth] This clause is wanting in ABD*FG, some others, the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS., and in the most important of the Greek and Latin fathers. Of the clause Professor White says, Certissime delenda, “It should certainly be expunged.”

There are several various readings on this verse, from which it appears that the verse in the best ancient MSS. and versions was read thus: O foolish Galatians, who hath bewitched you? Before whose eyes Jesus Christ crucified hath been plainly set forth.

Among you?] en umin is wanting in ABC, several others, the Syriac, Erpenian, Coptic, Sahidic, Æthiopic, Armenian, Vulgate MS., one copy of the Itala, and in several of the fathers. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. “The doctrine of the Gospel had been so fully preached among these people that it might be said Jesus Christ had been crucified among them; so fully had his sufferings been detailed, and the design of them pointed out.”

Verse 1. St Paul having, by many arguments, proved himself to be a real apostle, and showed that his knowledge of the gospel was given him by immediate revelation from the Lord Jesus, proceeds in this and the following chapter to treat of the doctrines in dispute between him and the false teachers, and especially of that of justification, which these Jewish teachers affirmed could not be obtained by the Gentiles unless they were circumcised, and observed the ceremonies of the law of Moses; but which Paul insisted, was simply and only by faith in Christ. And to impress the Galatians the more strongly with a sense of the danger of the doctrine which his opposers taught, he here charges them with want of understanding or consideration, for listening to it, saying: O foolish Galatians — Or thoughtless, as the word anohtoi may be properly rendered; for it not only signifies persons void of understanding, but also persons who, though they have understanding, do not form right judgments of things, through want of consideration. “The apostle, by calling the Galatians foolish, doth not contradict our Saviour’s doctrine, (Matthew 5:22,) because he doth it not, eikh, rashly, without cause, saith Theophylact, nor out of anger and ill-will to them, but from an ardent desire to make them sensible of their folly.” — Whitby. Who hath bewitched, or deceived, you — For the word baskanein is often used for deceiving another with false appearances, after the manner of jugglers; that ye should not obey — Should not continue to obey, that is, to be persuaded of, and influenced by; the truth — That has been so fully declared and proved to you; before whose eyes Jesus Christ hath been evidently set forth — By our preaching; as if he had been crucified among you — As if he had said, Who hath so deluded you, as to prevail with you thus to contradict both your own reason and experience? For ye have been as fully and clearly informed of the nature and design of Christ’s sufferings, as if they had been endured by him in your very sight; and you have witnessed their efficacy in procuring for you reconciliation with God, peace of conscience, and the gift of the Holy Spirit.

Verse 1. Oh foolish Galatians, who hath bewitched you: ebaskane, who hath fascinated, beguiled, or seduced you by subtlety and cunning, and sought by ingenious malice to draw you from the truth and glory of a crucified Redeemer. The jews and greeks, on seeing Christ set before them, as he is in the scriptures, first suffering and then entering into his glory, have believed on him, and most of them believed under the first sermon they heard. Why then should you, oh misguided men, be drawn away from the grand truth which reigns through all the scriptures, and gives you righteousness and life. The glory of the waning tabernacle must all be lost in the glory of the temple built on the tops of the mountains.

1. Introductory expostulation against their apostasy from faith to works, 1-4.

1. O foolish Galatians—A bold apostrophe; especially bold as being to be read to their congregations. Foolish—Defective, either in the possession or the use of the spiritual faculty; unintuitive. Bewitched—Fascinated, spellbound. The spell or formula of uttered words, or the power of the eye, or of the touch, as in modern animal magnetism, enabled, as was supposed, the magician to possess the will and control the action and being of his victim. So, in popular fancy, the snake possessed the power of eye to charm the bird into his fangs. Before whose eyes—They were fascinated away in spite of the most attractive of objects before their eyes, namely, Christ crucified. Set forth—Forth-written, as by a public inscription or nailed-up advertisement.

V. 2. This only would I learn of you-That is, this one argument might convince you.

Did ye receive the witness and the fruit of the Spirit by performing the works of the law, or by hearing of and receiving faith?

Verse 2. Received ye the Spirit by the works of the law] This may refer to the miraculous gifts of the Spirit, which were very common in the apostolic Church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts? or was it by the hearing of the Gospel, prescribing faith in Christ crucified? It may also refer to the spirit of adoption, and consequently to their sonship.

Verses 2-4. This only would I learn of you — That is, this one argument might convince you; received ye the Spirit — In his gifts and graces, in his witness and fruits. See Galatians 4:6; 5:22. By the works of the law — By your observing the ceremonies of Moses’s law, or by your embracing the doctrine which inculcates the necessity of complying with these rites? or by the hearing of faith — By receiving and obeying that doctrine, which teaches that justification is attained by faith in Christ, and in the truths and promises of his gospel? Are ye so foolish — So thoughtless, as not to consider what you yourselves have experienced? having begun in the Spirit — Having entered upon your Christian course under the light and grace of the Holy Spirit, received by faith in Christ and his gospel; do you now, when you ought to be more enlightened and renewed, more acquainted with the power of faith, and therefore more spiritual; expect to be made perfect by the flesh? — Do you think to retain and complete either your justification or sanctification, by giving up that faith whereby you received both, and depending on the law, which is a gross and carnal thing when opposed to the gospel? “The law of Moses is called the flesh,” says Macknight, “because of the carnal form of worship, by sacrifices and purifications of the body, which it prescribed; because that form of worship did not cleanse the conscience of the worshipper, but only his body, and because the Israelites were put under the law by their fleshly descent from Abraham.” Have ye suffered — Both from the zealous Jews and from the heathen; so many things — For adhering to the gospel; in vain — So as to lose all the blessings which ye might have obtained by enduring to the end? Will you give up the benefit of all those sufferings, and lose, in a great measure at least, the reward of them, by relinquishing what is so material in that system of doctrine you have been suffering for? If it be yet in vain — Which I am willing to hope it is not entirely, and that, however your principles may have been shaken, yet God will preserve you from being quite overthrown.

Ver. 2. This only would I learn of you: received ye the Spirit by the works of the law, or by the hearing of faith? Paul here settles the contest by an appeal to the high court of heaven. While we enlarged on the glory of Christ in our discourses; while we showed you the whole of the old testament full of the Saviour, and illustrated the fulfilment of the prophecies; did not a flood of divine light break in upon your minds? Was not the love of God shed abroad in your hearts by the Holy Ghost? Did not all other graces and divine endowments follow? Was it not with you, as when Peter preached to devout men in the house of Cornelius? Why then, W anohtoi, oh men without mind, leave the light, the life, and glory of the gospel, to seek righteousness by your own works?

2. This only—Earnestly emphatic, as if this one consideration alone were decisive. The Spirit—They had, since they embraced Christ, been conscious of the blessed testimony of the Spirit. In it was supreme demonstration. How received ye it? Hearing of faith?—The listening of faith to the voice of the gospel.

V. 3. Are ye so thoughtless-As not to consider what you have yourselves experienced?

Having begun in the Spirit-Having set out under the light and power of the Spirit by faith, do ye now, when ye ought to be more spiritual, and more acquainted with the power of faith, expect to be made perfect by the flesh? Do you think to complete either your justification or sanctification, by giving up that faith, and depending on the law, which is a gross and carnal thing when opposed to the gospel?

Verse 3. Having begun in the Spirit] Having received a spiritual religion, which refined and purified your hearts; and having received the Holy Spirit of God, by which ye were endued with various miraculous influences; and the spirit of adoption, by which he were assured of the remission of sins, and incorporation with the family of God:

Are ye now made perfect by the flesh?] Are ye seeking to complete that spiritual religion, and to perfect these spiritual gifts, by the carnal rite of circumcision? It appears that by the Spirit, here, not only the Holy Spirit, but his gifts, are to be understood; and by the flesh, illud membrum in quo circumcisio peragitur; and, by a metonymy, circumcision itself.

Verses 2-4. This only would I learn of you — That is, this one argument might convince you; received ye the Spirit — In his gifts and graces, in his witness and fruits. See Galatians 4:6; 5:22. By the works of the law — By your observing the ceremonies of Moses’s law, or by your embracing the doctrine which inculcates the necessity of complying with these rites? or by the hearing of faith — By receiving and obeying that doctrine, which teaches that justification is attained by faith in Christ, and in the truths and promises of his gospel? Are ye so foolish — So thoughtless, as not to consider what you yourselves have experienced? having begun in the Spirit — Having entered upon your Christian course under the light and grace of the Holy Spirit, received by faith in Christ and his gospel; do you now, when you ought to be more enlightened and renewed, more acquainted with the power of faith, and therefore more spiritual; expect to be made perfect by the flesh? — Do you think to retain and complete either your justification or sanctification, by giving up that faith whereby you received both, and depending on the law, which is a gross and carnal thing when opposed to the gospel? “The law of Moses is called the flesh,” says Macknight, “because of the carnal form of worship, by sacrifices and purifications of the body, which it prescribed; because that form of worship did not cleanse the conscience of the worshipper, but only his body, and because the Israelites were put under the law by their fleshly descent from Abraham.” Have ye suffered — Both from the zealous Jews and from the heathen; so many things — For adhering to the gospel; in vain — So as to lose all the blessings which ye might have obtained by enduring to the end? Will you give up the benefit of all those sufferings, and lose, in a great measure at least, the reward of them, by relinquishing what is so material in that system of doctrine you have been suffering for? If it be yet in vain — Which I am willing to hope it is not entirely, and that, however your principles may have been shaken, yet God will preserve you from being quite overthrown.

3. Begun… made perfect—In the paragraph Galatians 4:1-9 he more fully illustrates that advancing development is from law to spirit, as from childhood to adulthood.

V. 4. Have ye suffered-Both from the zealous Jews and from the heathens.

So many things-For adhering to the gospel.

In vain-So as to lose all the blessings which ye might have obtained, by enduring to the end.

If it be yet in vain-As if he had said, I hope better things, even that ye will endure to the end.

Verse 4. Have ye suffered so many things in vain?] Have ye received and lost so much good? The verb pascwn, as compounded with eu, well, or kakwv, ill, and often without either, signifies to suffer pain or loss, or to possess and enjoy. In such a case the man is considered as the patient, and the good or ill acts upon him. Though it is possible that the Galatians had suffered some persecution for the truth of Christ, yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins, the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? Have ye received all these in vain? if yet in vain-if it be credible that ye have sacrificed so many excellent benefits for an imaginary good.

Verses 2-4. This only would I learn of you — That is, this one argument might convince you; received ye the Spirit — In his gifts and graces, in his witness and fruits. See Galatians 4:6; 5:22. By the works of the law — By your observing the ceremonies of Moses’s law, or by your embracing the doctrine which inculcates the necessity of complying with these rites? or by the hearing of faith — By receiving and obeying that doctrine, which teaches that justification is attained by faith in Christ, and in the truths and promises of his gospel? Are ye so foolish — So thoughtless, as not to consider what you yourselves have experienced? having begun in the Spirit — Having entered upon your Christian course under the light and grace of the Holy Spirit, received by faith in Christ and his gospel; do you now, when you ought to be more enlightened and renewed, more acquainted with the power of faith, and therefore more spiritual; expect to be made perfect by the flesh? — Do you think to retain and complete either your justification or sanctification, by giving up that faith whereby you received both, and depending on the law, which is a gross and carnal thing when opposed to the gospel? “The law of Moses is called the flesh,” says Macknight, “because of the carnal form of worship, by sacrifices and purifications of the body, which it prescribed; because that form of worship did not cleanse the conscience of the worshipper, but only his body, and because the Israelites were put under the law by their fleshly descent from Abraham.” Have ye suffered — Both from the zealous Jews and from the heathen; so many things — For adhering to the gospel; in vain — So as to lose all the blessings which ye might have obtained by enduring to the end? Will you give up the benefit of all those sufferings, and lose, in a great measure at least, the reward of them, by relinquishing what is so material in that system of doctrine you have been suffering for? If it be yet in vain — Which I am willing to hope it is not entirely, and that, however your principles may have been shaken, yet God will preserve you from being quite overthrown.

4. Suffered—Appeal to their memory of persecutions suffered by them for Christ. If it can be, alas! yet in vain. The history of their sufferings for the gospel when first preached to them by Paul is not recorded; but the analogy of Luke’s narrative of the persecutions in Lycaonia and elsewhere justifies the belief that these are the subject of St. Paul’s allusion. Calling these sufferings to mind, his heart is touched with sorrow to think that their apostasy from the faith should so nullify their former constancy.

2. The Abrahamic faith-covenant—identical with the Christian faith-covenant—is superior to law, which works curse, 5-14.

V. 5. And, at the present time, Doth he that ministereth the gift of the Spirit to you, and worketh miracles among you, do it by the works of the law-That is, in confirmation of his preaching justification by works, or of his preaching justification by faith?

Verse 5. He therefore that ministereth to you the Spirit] The apostle means himself: he had been the means of conveying the Holy Spirit to them, and by that Spirit he wrought miracles among them; and he did all this, not as a Jew, (for as such he had no power,) but he did all as a believer in Christ. The word epicorhgwn, which we translate ministereth, is very emphatic, and signifies leading up the chorus, bringing up one after another, adding grace to grace, benefit to benefit; so that it appears that they had not only some, but many benefits; God, by means of his apostle, having greatly enriched them with various spiritual blessings.

Verses 5-9. He therefore — Namely, God; that ministereth to you the Spirit — Who is continually giving you additional supplies of grace by the Spirit; and worketh miracles, &c. — Bestows the extraordinary gifts of the Spirit upon you; doeth he it by the works of the law — Through your hearing and embracing the doctrine of those who inculcate the necessity of observing the ceremonies of the law; or by the hearing of faith — By your hearing, receiving, and acquiescing in the doctrine of justification and salvation by faith in Christ and his gospel? Or doeth he it in confirmation of men’s preaching justification by observing regal rites, or of their preaching justification by faith? Even as Abraham, &c. — Doubtless he does it in confirmation of that grand doctrine, that we are justified by faith even as Abraham was. The apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham; the rather, because from Abraham the Jews drew their great argument (as they do at this day) both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. As Abraham believed God — When God said, Thy seed shall be as the stars; and it was accounted to him for righteousness — Because his belief of this promise implied that he entertained just conceptions of the divine power, goodness, and veracity. See notes on Romans 4:3-22. Know then that they which are of faith — Who receive God’s truths and promises in faith, relying on the power, goodness, and faithfulness of God to fulfil them; the same are the children of Abraham — Show themselves to be his spiritual children, of the same disposition with him, and entitled to the same blessings of which he was the heir. And the Scripture — That is, the Holy Spirit, by whose inspiration the Holy Scriptures were written; foreseeing that God would justify the heathen — When he should call them by his grace, in the same manner as he justified Abraham; only through faith, preached before the gospel unto Abraham — Declared to him the glad tidings of salvation; saying, In, or through thee — As the father of the Messiah; shall all nations — Gentiles as well as Jews; be blessed — That is to say, by their faith in that glorious person who is to descend from thee, all persons, of whatever nation they be, who imitate thy ready and obedient faith, shall obtain justification, and all other blessings, as Abraham did by his faith. So then — The inference to be drawn is; all they — And they only; who are of faith — Who believe God as Abraham did, and show their faith by their works; are blessed with faithful Abraham — Shall inherit the promises made to him, and the blessings promised, though they are as he was when he first received these promises, in a state of uncircumcision, and always remain in that state, and never comply with the ceremonies of the Mosaic law.

5. He—God. Ministereth—Abundantly supplies. Worketh miracles— Rather, inworketh within you miraculous powers. Endoweth you with the power of performing miracles. This assumes that the Galatians had performed miracles, but not as Judaizers. Faith—In its various uses in the Bible the word faith ranges through the various meanings of belief, trust, fidelity, trustworthiness. And in the Christian signification of justification, these four ideas are embraced; though in particular cases some one of the four may be most prominent. And true faith, beginning with belief, runs through and includes the other three. The man who has this faith in God is in sympathy with God. And in special ages of divine dispensation that sympathy becomes the medium of supernatural intercourse, and so, as in the apostolic age, even with these Galatians there were the inworkings of miraculous powers. And Paul here appeals to them to say whether these were not the result of faith.

V. 6. Doubtless in confirmation of that grand doctrine, that we are justified by faith, even as Abraham was. The Apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham: the rather, because from Abraham the Jews drew their great argument, as they do this day, both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. Genesis 15:6

Verse 6. Abraham believed God] This is quoted from Genesis 15:6, where see the note; and St. Paul produces it, Romans 4:3-5, where also see the notes. Abraham, while even uncircumcised, believed in God, and his faith was reckoned to him for justification; and Abraham is called the father of the faithful, or, of believers. If, then, he was justified without the deeds of the law, he was justified by faith; and if he was justified by faith, long before the law was given then the law is not necessary to salvation.

It is remarkable that the Jews themselves maintained that Abraham was saved by faith. Mehilta, in Yalcut Simeoni, page 1, fol. 69, makes this assertion: “It is evident that Abraham could not obtain an inheritance either in this world or in the world to come, but by faith.”

Verses 5-9. He therefore — Namely, God; that ministereth to you the Spirit — Who is continually giving you additional supplies of grace by the Spirit; and worketh miracles, &c. — Bestows the extraordinary gifts of the Spirit upon you; doeth he it by the works of the law — Through your hearing and embracing the doctrine of those who inculcate the necessity of observing the ceremonies of the law; or by the hearing of faith — By your hearing, receiving, and acquiescing in the doctrine of justification and salvation by faith in Christ and his gospel? Or doeth he it in confirmation of men’s preaching justification by observing regal rites, or of their preaching justification by faith? Even as Abraham, &c. — Doubtless he does it in confirmation of that grand doctrine, that we are justified by faith even as Abraham was. The apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham; the rather, because from Abraham the Jews drew their great argument (as they do at this day) both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. As Abraham believed God — When God said, Thy seed shall be as the stars; and it was accounted to him for righteousness — Because his belief of this promise implied that he entertained just conceptions of the divine power, goodness, and veracity. See notes on Romans 4:3-22. Know then that they which are of faith — Who receive God’s truths and promises in faith, relying on the power, goodness, and faithfulness of God to fulfil them; the same are the children of Abraham — Show themselves to be his spiritual children, of the same disposition with him, and entitled to the same blessings of which he was the heir. And the Scripture — That is, the Holy Spirit, by whose inspiration the Holy Scriptures were written; foreseeing that God would justify the heathen — When he should call them by his grace, in the same manner as he justified Abraham; only through faith, preached before the gospel unto Abraham — Declared to him the glad tidings of salvation; saying, In, or through thee — As the father of the Messiah; shall all nations — Gentiles as well as Jews; be blessed — That is to say, by their faith in that glorious person who is to descend from thee, all persons, of whatever nation they be, who imitate thy ready and obedient faith, shall obtain justification, and all other blessings, as Abraham did by his faith. So then — The inference to be drawn is; all they — And they only; who are of faith — Who believe God as Abraham did, and show their faith by their works; are blessed with faithful Abraham — Shall inherit the promises made to him, and the blessings promised, though they are as he was when he first received these promises, in a state of uncircumcision, and always remain in that state, and never comply with the ceremonies of the Mosaic law.

Ver. 6, 7. Even as Abraham believed God, in all the promises of a son, and of the Messiah in his line, of an inheritance, and of eternal life, for he sought a better country, and it was accounted to him for righteousness. Like Noah, he became heir of the righteousness of God by faith. Hebrews 11:7. From the moment that Abraham believed the great promise concerning his Seed, his faith was counted, reputed, or reckoned to him for righteousness, for it embraced the Saviour, and all the promised righteousness in him. Cease then, oh Galatians, from all false apostles, to follow the example of Abraham, who obtained the promises, that you may be confirmed in the faith, as the children of this most illustrious father.

6. Even as—These connective words imply that the last interrogation has the force, as often, of a strong affirmation. Abraham—So in Romans, written near the same time, Abraham is adduced as an illustrious exemplar of faith. The notes on Romans iv are essentially a comment upon this passage. But, as Prof. Lightfoot has fully shown, Abraham had long been a standing model of faith in Jewish literature, both among the Greek-Jews of Alexandria, of whom the chief representative was Philo, and among the Rabbinical Jews of the Babylonian school, who retained much of ancient tradition. Thus, in the Apocrypha, (1 Mac. 2:52,) Mattathias, father of the Maccabees, enumerating a line of Hebrew worthies, begins with “Was not Abraham found faithful in temptation, and it was imputed unto him for righteousness?” And so in the Rabbinical school it was said, “Great is faith, whereby Israel believed on Him that spake and the world was. For as a reward for Israel’s having believed in the Lord, the Holy Spirit dwelt on them… In like manner thou findest that Abraham, our father, inherited this world and the world to come, solely by the merit of faith, whereby he believed in the Lord; for it is said, And he believed in the Lord, and he counted it to him for righteousness.” A doctrine of faith essentially, yet not wholly, true, existed, therefore, in the pre-Christian Jewish Church. The faith extolled by the Jewish rabbi was too often an intense doctrinal monotheism, a mere bigoted sticking to Judaism. It was said. “As soon as a man has mastered the thirteen heads of the faith, firmly believing therein, he is to be loved and forgiven, and treated in all respects as a brother; and though he may have sinned in every possible way, he is, indeed, an erring Israelite, and is punished accordingly; but still he inherits eternal life.” Hence faith was not only a supremely meritorious virtue, but a substitute for other virtues. St. Paul and Christianity reconstructed the doctrine of faith in four ways:—First, in Christ crucified there was presented a new object of faith, awakening the profoundest emotions of our being; second, in the substitutive atonement there was conditioned an abandonment of all self-merit, all merit in the faith itself, and a salvation purely gracious was substituted; third, the faith by which this salvation is attained is a complete surrender of the whole being to Christ and to all holiness of heart and life; fourth, that holiness of life, springing from the heart, is wrought in the being by the gift of the Spirit, which is by Christ bestowed consequently upon the faith. Paul’s Galatians had had the crucified One presented to their faith, and accepted, (verse 1;) they had received the Spirit and run well; yet after having entered into the full glory of the Christian faith they were relapsing into the cold Jewish twilight. Accounted… for righteousness—Not that the faith was so great a merit that it became a righteousness of character; but by this faith Abraham gave himself over to God, and was by God pardoned of his sins, and accepted, and strengthened into a holiness of soul and conduct. Notes, Romans 4:3, 4, 16, and 17. The Christian faith and blessing being identical with the Abrahamic, Paul shows the Galatians how they are going out from Abraham, Christ, faith, and grace, into Moses, law, judgment, and curse. So far from becoming truer sons of Abraham by circumcision, they are going out from the Abrahamic sonship.

GALATIANS

SECTION 10. — JUST SO, BY FAITH ABRAHAM

WAS JUSTIFIED. CH. 3:6-9.

According as “Abraham believed God; and it was reckoned to him for righteousness.” (Genesis 15:6.) Know therefore that they of faith, these are sons of Abraham. And the Scripture, having foreseen that by faith God justifies the Gentiles, (or nations,) announced beforehand good news to Abraham, that “In thee shall all the nations be blessed.” So then they of faith are blessed with believing Abraham. The foregoing appeal to his readers’ spiritual life past and present, Paul now supports by showing it to be in harmony with the spiritual history of the father of the Jewish nation. And this historical comparison becomes a starting point and basis of an exposition of the relation of the Gospel to the Law which occupies the remainder of DIV. II. Paul thus continues his defence, begun in § 9, Or the doctrine of salvation by faith, from the legal restrictions with which some sought to overload and practically invalidate it.

Ver. 6. That Paul’s readers received the Holy Spirit by faith accords with a remarkable spiritual fact recorded of Abraham in Genesis 15:6. Paul thus verifies his appeal to personal experience by comparison of the ancient Scriptures. An excellent example.

Believed God: word for word from the LXX. (cp. Exodus 14:31; 19:9) as in Romans 4:3; James 2:23 instead of believed in Jehovah as in the Hebrew: probably because believe in is not common in Greek. See my Romans p. 147. Abraham was sure that God will fulfil His promise to give him children as numerous as the stars: and this faith God reckoned to be fulfilment of the condition on which the promise was suspended. Thus by faith Abraham obtained the fulfilment of God’s promise. The express and conspicuous record of this, and of the covenant which on that day amid slain sacrifices God made with Abraham, is in remarkable agreement with the fact that by faith the Galatian Christians received the Spirit of God who is the bearer of all the blessings of the New Covenant.

V. 7. Know then that they who are partakers of his faith, these, and these only, are the sons of Abraham, and therefore heirs of the promises made to him.

Verses 5-9. He therefore — Namely, God; that ministereth to you the Spirit — Who is continually giving you additional supplies of grace by the Spirit; and worketh miracles, &c. — Bestows the extraordinary gifts of the Spirit upon you; doeth he it by the works of the law — Through your hearing and embracing the doctrine of those who inculcate the necessity of observing the ceremonies of the law; or by the hearing of faith — By your hearing, receiving, and acquiescing in the doctrine of justification and salvation by faith in Christ and his gospel? Or doeth he it in confirmation of men’s preaching justification by observing regal rites, or of their preaching justification by faith? Even as Abraham, &c. — Doubtless he does it in confirmation of that grand doctrine, that we are justified by faith even as Abraham was. The apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham; the rather, because from Abraham the Jews drew their great argument (as they do at this day) both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. As Abraham believed God — When God said, Thy seed shall be as the stars; and it was accounted to him for righteousness — Because his belief of this promise implied that he entertained just conceptions of the divine power, goodness, and veracity. See notes on Romans 4:3-22. Know then that they which are of faith — Who receive God’s truths and promises in faith, relying on the power, goodness, and faithfulness of God to fulfil them; the same are the children of Abraham — Show themselves to be his spiritual children, of the same disposition with him, and entitled to the same blessings of which he was the heir. And the Scripture — That is, the Holy Spirit, by whose inspiration the Holy Scriptures were written; foreseeing that God would justify the heathen — When he should call them by his grace, in the same manner as he justified Abraham; only through faith, preached before the gospel unto Abraham — Declared to him the glad tidings of salvation; saying, In, or through thee — As the father of the Messiah; shall all nations — Gentiles as well as Jews; be blessed — That is to say, by their faith in that glorious person who is to descend from thee, all persons, of whatever nation they be, who imitate thy ready and obedient faith, shall obtain justification, and all other blessings, as Abraham did by his faith. So then — The inference to be drawn is; all they — And they only; who are of faith — Who believe God as Abraham did, and show their faith by their works; are blessed with faithful Abraham — Shall inherit the promises made to him, and the blessings promised, though they are as he was when he first received these promises, in a state of uncircumcision, and always remain in that state, and never comply with the ceremonies of the Mosaic law.

Ver. 6, 7. Even as Abraham believed God, in all the promises of a son, and of the Messiah in his line, of an inheritance, and of eternal life, for he sought a better country, and it was accounted to him for righteousness. Like Noah, he became heir of the righteousness of God by faith. Hebrews 11:7. From the moment that Abraham believed the great promise concerning his Seed, his faith was counted, reputed, or reckoned to him for righteousness, for it embraced the Saviour, and all the promised righteousness in him. Cease then, oh Galatians, from all false apostles, to follow the example of Abraham, who obtained the promises, that you may be confirmed in the faith, as the children of this most illustrious father.

7. Know ye—The Greek verb may be either the imperative or the indicative, but the former suits more the imperative style of the whole passage. Be ye well assured that faith makes you truer sons of Abraham than birth or circumcision.

Ver. 7. Logical inference from the quotation in Romans 3:6, which Paul bids his readers make.

They of faith: i.e. whose relation to God, and confidence, and character, are derived from, and determined by faith: so Romans 3:26; 4:16; cp. Romans 2:8; 4:14. They who have a spiritual life derived from faith are sharers of Abraham’s spiritual nature; and in some sense derive it from him. For they follow in the way of faith which he trod. And Paul will show that the blessings they now enjoy are those promised to his children. They may therefore be called his sons.

V. 8. And the scripture-That is, the Holy Spirit, who gave the scripture. Foreseeing that God would justify the Gentiles also by faith, declared before-So great is the excellency and fulness of the scripture, that all the things which can ever be controverted are therein both foreseen and determined.

In or through thee-As the father of the Messiah, shall all the nations be blessed. Genesis 12:3

Verse 8. The Scripture, foreseeing] See the notes on Romans 4:3-16. As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the doctrine of salvation by faith, before, to Abraham, while he was in his heathen state; and thus he is called the father of believers: therefore it must refer to them who shall believe the same Gospel among the Gentiles; and, as the door of faith was open to all the Gentiles, consequently the promise was fulfilled: In thee shall all the nations of the earth be blessed.

Verses 5-9. He therefore — Namely, God; that ministereth to you the Spirit — Who is continually giving you additional supplies of grace by the Spirit; and worketh miracles, &c. — Bestows the extraordinary gifts of the Spirit upon you; doeth he it by the works of the law — Through your hearing and embracing the doctrine of those who inculcate the necessity of observing the ceremonies of the law; or by the hearing of faith — By your hearing, receiving, and acquiescing in the doctrine of justification and salvation by faith in Christ and his gospel? Or doeth he it in confirmation of men’s preaching justification by observing regal rites, or of their preaching justification by faith? Even as Abraham, &c. — Doubtless he does it in confirmation of that grand doctrine, that we are justified by faith even as Abraham was. The apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham; the rather, because from Abraham the Jews drew their great argument (as they do at this day) both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. As Abraham believed God — When God said, Thy seed shall be as the stars; and it was accounted to him for righteousness — Because his belief of this promise implied that he entertained just conceptions of the divine power, goodness, and veracity. See notes on Romans 4:3-22. Know then that they which are of faith — Who receive God’s truths and promises in faith, relying on the power, goodness, and faithfulness of God to fulfil them; the same are the children of Abraham — Show themselves to be his spiritual children, of the same disposition with him, and entitled to the same blessings of which he was the heir. And the Scripture — That is, the Holy Spirit, by whose inspiration the Holy Scriptures were written; foreseeing that God would justify the heathen — When he should call them by his grace, in the same manner as he justified Abraham; only through faith, preached before the gospel unto Abraham — Declared to him the glad tidings of salvation; saying, In, or through thee — As the father of the Messiah; shall all nations — Gentiles as well as Jews; be blessed — That is to say, by their faith in that glorious person who is to descend from thee, all persons, of whatever nation they be, who imitate thy ready and obedient faith, shall obtain justification, and all other blessings, as Abraham did by his faith. So then — The inference to be drawn is; all they — And they only; who are of faith — Who believe God as Abraham did, and show their faith by their works; are blessed with faithful Abraham — Shall inherit the promises made to him, and the blessings promised, though they are as he was when he first received these promises, in a state of uncircumcision, and always remain in that state, and never comply with the ceremonies of the Mosaic law.

Ver. 8, 9. The Scripture, foreseeing that God would justify the heathen through faith, preached the gospel before to Abraham, saying, In thee shall all nations be blessed. By the force of this argument, the jews who had execrated Paul for doing what God had done before, are now struck dumb like the idols of the heathen. So then, the believing gentiles are the promised heirs. — With Paul against the jews, every battle was a victory. But this is not all: —

8. Scripture, foreseeing—A personification of Scripture, as in verse 22; a strong proof that Paul views Scripture as God speaking. The Jewish writers used the expressive phrase, What saw the Scripture? Heathen, as well as nations below, the same in Greek as the word Gentile, verse 14. Preached before the gospel—Pre-evangelized, pre-announced the glad news. The gospel of Christ and the gospel of Abraham are one, the latter being earliest preached, and by Jehovah himself. In thee—See note, Romans 5:12. That the posterity is in the progenitor, as the oak is said to be in the acorn, is not a physical fact, but a conception of the imagination by which truths are forcibly impressed on the mind. The root and causation of their blessedness is in thee. All nations—All Gentiles, so not Jews alone. This quotation is a blending of Genesis 12:3, and 18:18; a double promise in one.

Ver. 8. Not only does Genesis 15:6 prove that the men of faith are Abraham’s sons, but in the spiritual facts of Genesis 15:2, and 5 is a fulfilment of the first promise to Abraham so exact that it implies intelligent foresight.

The Scripture: Galatians 3:22; 4:30; Romans 4:3; 9:17; 10:11; 11:2: the passage of Scripture here quoted, viz. Genesis 12:3. So always, apparently. The collective sacred writings are the Scriptures, Romans 1:2; 15:4; 16:26. Cp. this Scripture, Mark 12:10; Luke 4:21; another Scripture, John 19:37; every Scripture, 2 Timothy 3:16.

Having foreseen: the divine foresight preceded the announcement recorded in Genesis 12:3. A strong personification: cp. Galatians 3:22; 4:30; Romans 9:17. That the solemn words of God are quoted simply as the Scripture, and that foresight is attributed to it as to a living person, reveals Paul’s firm conviction both of the correctness of the record and of its divine authority. See my Romans, Diss. iii. Similarly, the law of England, enforced as it is by the power of the government, is sometimes spoken of as though it were a living person. And this reveals the unique position of the law among other writings.

By faith God justifies the Gentiles: simple matter of fact, going on day by day while Paul wrote this Epistle, and foreseen by God before He spoke the first promise to Abraham.

Announced beforehand good things: viz. the spiritual good actually bestowed in Paul’s day. Compare carefully Romans 2:2 the Gospel which He promised beforehand in Holy Scriptures. The quotation is from Genesis 12:3, changing only all the families of the earth into all the nations or all the Gentiles, to agree with justifies the Gentiles. In thee: in virtue of something done to, or by, Abraham. So 1 Corinthians 15:22; in Adam all die.

In Paul’s day God was giving to all who believe, in all nations, the blessings of the New Covenant. This Covenant was a development of that which God made with Abraham in the day when he believed the promise that he should have children numerous as the stars. Consequently, their faith was a development of his faith. And in their justification was fulfilled the promise made to Abraham before he left his own country. Paul will show in § 11 that not otherwise could this promise be fulfilled. So exact is the fulfilment that it must have been designed. He may therefore rightly say that the original promise, recorded in the ancient writings which were to Israel the voice of God, was a foresight of the blessings which in his day God was actually bestowing.

V. 9. So then all they, and they only, who are of faith-Who truly believe. Are blessed with faithful Abraham-Receive the blessing as he did, namely, by faith.

Verse 9. They which be of faith] All who believe, as Abraham has believed, are made partakers of Abraham’s blessings.

Verses 5-9. He therefore — Namely, God; that ministereth to you the Spirit — Who is continually giving you additional supplies of grace by the Spirit; and worketh miracles, &c. — Bestows the extraordinary gifts of the Spirit upon you; doeth he it by the works of the law — Through your hearing and embracing the doctrine of those who inculcate the necessity of observing the ceremonies of the law; or by the hearing of faith — By your hearing, receiving, and acquiescing in the doctrine of justification and salvation by faith in Christ and his gospel? Or doeth he it in confirmation of men’s preaching justification by observing regal rites, or of their preaching justification by faith? Even as Abraham, &c. — Doubtless he does it in confirmation of that grand doctrine, that we are justified by faith even as Abraham was. The apostle, both in this and in the epistle to the Romans, makes great use of the instance of Abraham; the rather, because from Abraham the Jews drew their great argument (as they do at this day) both for their own continuance in Judaism, and for denying the Gentiles to be the church of God. As Abraham believed God — When God said, Thy seed shall be as the stars; and it was accounted to him for righteousness — Because his belief of this promise implied that he entertained just conceptions of the divine power, goodness, and veracity. See notes on Romans 4:3-22. Know then that they which are of faith — Who receive God’s truths and promises in faith, relying on the power, goodness, and faithfulness of God to fulfil them; the same are the children of Abraham — Show themselves to be his spiritual children, of the same disposition with him, and entitled to the same blessings of which he was the heir. And the Scripture — That is, the Holy Spirit, by whose inspiration the Holy Scriptures were written; foreseeing that God would justify the heathen — When he should call them by his grace, in the same manner as he justified Abraham; only through faith, preached before the gospel unto Abraham — Declared to him the glad tidings of salvation; saying, In, or through thee — As the father of the Messiah; shall all nations — Gentiles as well as Jews; be blessed — That is to say, by their faith in that glorious person who is to descend from thee, all persons, of whatever nation they be, who imitate thy ready and obedient faith, shall obtain justification, and all other blessings, as Abraham did by his faith. So then — The inference to be drawn is; all they — And they only; who are of faith — Who believe God as Abraham did, and show their faith by their works; are blessed with faithful Abraham — Shall inherit the promises made to him, and the blessings promised, though they are as he was when he first received these promises, in a state of uncircumcision, and always remain in that state, and never comply with the ceremonies of the Mosaic law.

Ver. 8, 9. The Scripture, foreseeing that God would justify the heathen through faith, preached the gospel before to Abraham, saying, In thee shall all nations be blessed. By the force of this argument, the jews who had execrated Paul for doing what God had done before, are now struck dumb like the idols of the heathen. So then, the believing gentiles are the promised heirs. — With Paul against the jews, every battle was a victory. But this is not all: —

9. Of faith—Out from (ek) faith. Notes on Luke 20:35, and Acts 8:38.

Ver. 9. Logical result of Genesis 12:3 taken in connection with Genesis 15:6, stated in a form similar to Galatians 5:7 and preparatory to § 11.

They of faith… believing Abraham: the point of the argument. The blessings now received by those who believe in Christ are a fulfilment of the promises pledged to Abraham in the Covenant made with him by God in the day he believed. Consequently, they who share Abraham’s faith share also with him the blessings which follow his faith.

Section 10 is preparatory to §§ 11, 12. In order to expound the true position and design of the Law, Paul has taken us into the presence of Abraham centuries before the Law was given, and proved from the Scriptures that he obtained the favour of God by faith, and that the justification of the Gentiles by faith is a fulfilment of the first promise made to Abraham. In the light of these facts he will now approach the Law.

V. 10. They only receive it. For as many as are of the works of the law-As God deals with on that footing, only on the terms the law proposes, are under a curse; for it is written, Cursed is every one who continueth not in all the things which are written in the law. Who continueth not in all the things-So it requires what no man can perform, namely, perfect, uninterrupted, and perpetual obedience. Deuteronomy 27:26

Verse 10. As many as are of the works of the law] All that seek salvation by the performance of the works of the law are under the curse, because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which are written in the book of the law to do them. Hence, every Jew is necessarily under the curse of God’s broken law; and every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark that no printed copy of the Hebrew Bible preserves the word lk col, ALL, in Deuteronomy 27:26, which answers to the apostle’s word pasi, all, here. St. Jerome says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are written in the book of the law. Of the genuineness of the reading there is no cause to doubt: it exists in six MSS. of Kennicott and Deuteronomy Rossi, in the Samaritan text, in several copies of the Targum, in the Septuagint, and in the quotation made here by the apostle, in which there is no variation either in the MSS. or in the versions.

Verse 10. As many as are of the works of the law — Of the number of those who seek justification thereby; are under — Or liable to; the curse: for it is written, (Deuteronomy 27:26,) Cursed is every one that continueth not in all things, &c. — Or, as it is there expressed, that confirmeth not all the words of this law to do them. So that it required what no man on earth can perform, namely, universal, perfect, uninterrupted, and perpetual obedience. The apostle, it must be observed, in quoting this passage from the book of Deuteronomy, follows the translation of the LXX., the Hebrew word, which our translators have rendered confirmeth, signifying also continueth, and having been so translated, 1 Samuel 13:14, Thy kingdom shall not continue; the apostle, following the LXX., has added the words, every one and all, and written in this book. “But,” as Macknight observes, “they make no alteration in the sense of the passage; for the indefinite proposition, cursed is he, hath the same meaning with cursed is every one; and all things written in the book of the law, is perfectly the same with the words of this law; which, as is plain from the context, means not any particular law, but the law of Moses in general.”

Ver. 10. As many as are of the works of the law, are under the curse, because they violate it. Deuteronomy 27:26. The law speaks with equal majesty to prince and peasant, “the soul that sinneth it shall die.” This decision divides the human race into two classes, the condemned, and the justified. — Of the violators of the law Moses has said, “If thou shalt not hearken to the voice of the Lord thy God, all these curses shall come upon thee.” Deuteronomy 28:15. This malediction refers to the just sentence of the law upon malefactors, as when the Lord cursed the serpent, and when Elisha cursed the children of Bethel for mocking him as he went up to worship the Lord. 2 Kings 2:24. Yet no one ever presumed, that a just sentence of the law ever excluded the culprit from hopes of mercy at the bar of God.

10. In contrast with the blessing they were under by faith, comes now the curse they incur by law. It arises from the fact that every one of them continueth not in all things… to do them. Deuteronomy 27:26. The law making no allowance for failure, and no provision of pardon for transgression, condemns, sentences, and executes every man. This is the condition in which, on the law side, every one of us, on awaking, finds himself. He is a sinner. The law, which he has broken, knows not mercy.

GALATIANS

SECTION 11. — THE LAW BRINGS A CURSE.

CH. 3:10-14.

For so many as are of works of law are under a curse: for it is written that “Cursed is every one that does not continue in all the things written in the Book of the Law to do them.” (Deuteronomy 27:26.) And that in law no one is justified in the presence of God, is evident: because “the righteous man by faith will live.” (Habakkuk 2:4.) But the Law is not by faith, but “He that hath done them will live in them.” (Leviticus 18:5.) Christ hath bought us off from the curse of the Law having on our behalf become a curse; (because it is written, “Cursed is everyone that hangs upon wood:”

Deuteronomy 21:23;) that to the Gentiles might come the blessing of Abraham in Christ Jesus, that we might receive through faith the promise of the Spirit.

Proof that the promise to Abraham was a foresight of the Gospel; viz. because not otherwise can that promise be fulfilled, since all who trust in law are under a curse: Galatians 3:10. That the Law cannot save, is proved by its difference from faith as a means of salvation: Galatians 3:11, 12. The powerlessness of the Law to save rendered needful the death of Christ for the fulfilment of the promise to Abraham: Galatians 3:13, 14.

Ver. 10. Proof of Galatians 3:8, 9. The original promise to Abraham is fulfilled in those who believe the Gospel: for all others, including all who trust in Law, are under a curse. Paul thus approaches, from the platform set up in § 10 on the firm foundation of God’s first treatment of Abraham which agrees with his readers’ own spiritual experience in § 9, the chief matter of DIV. II., viz. our relation to the Law.

So many as: favourite phrase with Paul; Galatians 3:27; 6:12, 16; Romans 2:12; 6:3; 8:14.

Of works of law: whose religious life and claim to God’s favour are derived from, and determined by, actions prescribed in a rule of conduct. That all such are under a curse, is proved by the very solemn and conspicuous words of Deuteronomy 27:26, which are a summary and culmination of the curses which Moses bade the Levites pronounce on Mount Ebal, and which embody the spirit of the entire Mosaic Law. The quotation is from the LXX., which however reads all the words of this Law. The Hebrew, omitting everyone and all reads Cursed is he who does not establish the words of this Law to do them. But the difference is unimportant: for these strong universal terms give the tenor of the whole Law.

The Book of the Law: same phrase in Deuteronomy 31:26; Joshua 2:8; 2 Kings 22:8, 11.

Continue in: abiding self-restraint within the limits marked out by the Law.

To do them: purpose of this self-restraint.

This argument implies that none have kept the Law, i.e. that all have sinned. So Romans 2:1; 3:9, 19, 23. To make us conscious of this, Paul chose the exceedingly broad and conspicuous summary of the Law of Moses in Deuteronomy 27:26, which reminds us that the Law is no mere series of regulations which we can easily keep but covers and touches all the actions of life and even the secret springs of conduct. Consequently, each deeper insight into the Law reveals transgressions undetected before and pronounces against us a fresh condemnation. And if so, the first great promise to Abraham can never be fulfilled to any one on the basis of law. It can be fulfilled only as the Galatian Christians have already received blessing from God, viz. by faith. And all this was foreseen by God when He spoke the promise.

V. 11. But that none is justified by his obedience to the law in the sight of God-Whatever may be done in the sight of man, is farther evident from the words of Habakkuk,

The just shall live by faith-That is, the man who is accounted just or righteous before God, shall continue in a state of acceptance, life, and salvation, by faith. This is the way God hath chosen. Habakkuk 2:4.

Verse 11. But that no man is justified by the law] By the observance of the law, suppose he had even continued in all things that are written in it to do them, is evident; for the Prophet Habakkuk, Habakkuk 2:4, has declared, under the direct influence of the Spirit of God, The just shall live by faith; or, he who is just by faith shall live: therefore this justification comes not by works, or the observance of the law, but by faith.

Verses 11, 12. That no man is justified by his obedience to the law in the sight of God — Whatever he may be in the sight of man; is further evident — From the words of Habakkuk, who hath said nothing of men’s being justified by works, but hath declared, The just shall live by faith — That is, the man who is accounted just or righteous before God, shall be made and continue such, and consequently shall live a spiritual life here, and receive eternal life hereafter, by faith. This is the way God hath chosen: see on Romans 1:17. And the law — Strictly considered; is not of faith — Doth not allow, or countenance, the seeking of salvation in such a way. In other words, the seeking justification, by keeping the law, whether moral or ceremonial, is quite a different thing from seeking it by faith. For the law saith not, Believe, but, Do, and live; its language is, The man that doeth them — Namely, the things commanded; shall live in, or by them — That is, he who perfectly and constantly conforms himself to these precepts, shall have a right to life and everlasting happiness, in consequence thereof; but he that breaks them must bear the penalty, without any further assistance from a law, which, being in one instance violated, must for ever condemn the transgressor. See on Leviticus 18:5.

Ver. 11. The just shall live by faith. St. Paul teaches us here to read the holy scriptures in all their plenitude, and with an enlightened understanding. When Habakkuk promised good men their lives in the calamitous siege of Jerusalem, he foresaw that their faith would extend beyond their present deliverance, to embrace the Messiah in all the glory of his person and kingdom. The whole succession of saints were of course justified, not by the works of the law, but by faith in him who was to come.

11. In the sight of God—However it may be in the sight of man. Men can easily lower law for themselves and for each other. They can easily pardon themselves and each other for transgression of law. But how are law and pardon in the sight of God, is the great question. Note, Romans 4:2. The just… by faith. Note, Romans 1:17.

Ver. 11.-12. Further proof that the Law cannot save.

Justified in law: same phrase in Galatians 5:4; and, from the lips of Paul, Acts 13:39: to have a rule of life as the surrounding element in which, and therefore the medium through which, a man receives justification. Cp. in Christ, Galatians 2:17; Acts 13:39; in the blood and name of Christ, Romans 5:9; 1 Corinthians 6:11; 4:4. In the presence of God: the Great Judge who knows the whole case and pronounces just judgment. Cp. righteous before God, Romans 2:13; 2 Thessalonians 1:6; Romans 2:11; 9:14; 11:25. No one is justified: an abiding principle. No one obtains by accepting a rule of conduct as the surrounding element of his spiritual life, a favourable sentence in the presence of the heart-searching Judge. This is evident from the total difference between justification by faith and by law. These two incompatible principles Paul states in word-for-word quotations from Habakkuk 2:4 and Leviticus 18:5. God’s words to Habakkuk are not perhaps given as independent proof that salvation is by faith: yet, taken in connection with Genesis 15:6, they remind us that this doctrine has its roots in the records of the Old Covenant. See under Romans 1:17. Not only did God accept Abraham’s faith as a fulfilment of the required condition of the promise, but to Habakkuk He declared that by unshaken firmness, resting upon the believed word of God, the righteous man will survive the coming storm. But the main argument is the contrast with Leviticus 18:5.

The Law is not by faith, or from faith: it is not derived from the principle believe and live. This modest and indisputable assertion reveals the infinite difference between the Law and faith.

He that hath done, etc.: a broad principle prefixed in Leviticus 18:5 to a series of legal prescriptions. Same quotation in Romans 10:5. It is the principle underlying all law. Reward follows right doing. The word will-live is a link uniting the two quotations; life through faith and life through obedience. That in each case bodily life is referred to, does not weaken the argument: for even bodily life is in the Old Testament a mark of the smile of God. The total incompatibility of these two channels of life, in connection with the exceeding breadth of the Law and with the Gospel announced by Christ and reflected from afar here and there in the pages of the Old Testament, makes it quite evident that on the basis of law no one stands before God justified.

V. 12. And the law is not of faith-But quite opposite to it: it does not say, Believe; but, Do. Leviticus 18:5

Verse 12. And the law is not of faith] It promises no forgiveness to believing, but requires obedience. It is not, What do you believe? but, What have you done? The man that doeth them perfectly, at all times, and in all places, he shall live in them; but if in any case he fails, he forfeits his life. See Clarke’s notes on “Romans 1:17”, &c.

Verses 11, 12. That no man is justified by his obedience to the law in the sight of God — Whatever he may be in the sight of man; is further evident — From the words of Habakkuk, who hath said nothing of men’s being justified by works, but hath declared, The just shall live by faith — That is, the man who is accounted just or righteous before God, shall be made and continue such, and consequently shall live a spiritual life here, and receive eternal life hereafter, by faith. This is the way God hath chosen: see on Romans 1:17. And the law — Strictly considered; is not of faith — Doth not allow, or countenance, the seeking of salvation in such a way. In other words, the seeking justification, by keeping the law, whether moral or ceremonial, is quite a different thing from seeking it by faith. For the law saith not, Believe, but, Do, and live; its language is, The man that doeth them — Namely, the things commanded; shall live in, or by them — That is, he who perfectly and constantly conforms himself to these precepts, shall have a right to life and everlasting happiness, in consequence thereof; but he that breaks them must bear the penalty, without any further assistance from a law, which, being in one instance violated, must for ever condemn the transgressor. See on Leviticus 18:5.

12. Law is not of (out from) faith—Law has no justifying power flowing out from faith, but from the perfect doing. Doeth them—Leviticus 18:5.

Ver. 11.-12. Further proof that the Law cannot save.

Justified in law: same phrase in Galatians 5:4; and, from the lips of Paul, Acts 13:39: to have a rule of life as the surrounding element in which, and therefore the medium through which, a man receives justification. Cp. in Christ, Galatians 2:17; Acts 13:39; in the blood and name of Christ, Romans 5:9; 1 Corinthians 6:11; 4:4. In the presence of God: the Great Judge who knows the whole case and pronounces just judgment. Cp. righteous before God, Romans 2:13; 2 Thessalonians 1:6; Romans 2:11; 9:14; 11:25. No one is justified: an abiding principle. No one obtains by accepting a rule of conduct as the surrounding element of his spiritual life, a favourable sentence in the presence of the heart-searching Judge. This is evident from the total difference between justification by faith and by law. These two incompatible principles Paul states in word-for-word quotations from Habakkuk 2:4 and Leviticus 18:5. God’s words to Habakkuk are not perhaps given as independent proof that salvation is by faith: yet, taken in connection with Genesis 15:6, they remind us that this doctrine has its roots in the records of the Old Covenant. See under Romans 1:17. Not only did God accept Abraham’s faith as a fulfilment of the required condition of the promise, but to Habakkuk He declared that by unshaken firmness, resting upon the believed word of God, the righteous man will survive the coming storm. But the main argument is the contrast with Leviticus 18:5.

The Law is not by faith, or from faith: it is not derived from the principle believe and live. This modest and indisputable assertion reveals the infinite difference between the Law and faith.

He that hath done, etc.: a broad principle prefixed in Leviticus 18:5 to a series of legal prescriptions. Same quotation in Romans 10:5. It is the principle underlying all law. Reward follows right doing. The word will-live is a link uniting the two quotations; life through faith and life through obedience. That in each case bodily life is referred to, does not weaken the argument: for even bodily life is in the Old Testament a mark of the smile of God. The total incompatibility of these two channels of life, in connection with the exceeding breadth of the Law and with the Gospel announced by Christ and reflected from afar here and there in the pages of the Old Testament, makes it quite evident that on the basis of law no one stands before God justified.

V. 13. Christ-Christ alone. The abruptness of the sentence shows an holy indignation at those who reject so great a blessing.

Hath redeemed us-Whether Jews or Gentiles, at an high price. From the curse of the law-The curse of God, which the law denounces against all transgressors of it.

Being made a curse for us-Taking the curse upon himself, that we might be delivered from it, willingly submitting to that death which the law pronounces peculiarly accursed. Deuteronomy 21:23.

Verse 13. Christ hath redeemed us] exhgorasen. Hath bought us with a price; viz. his blood, or life.

Being made a curse for us] Being made an atonement for our sins; for whatever was offered as an atonement for sin was considered as bearing the punishment due to sin, and the person who suffered for transgression was considered as bearing the curse in his body; therefore, in the same day in which a criminal was executed it was ordered that his body should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinous culprit, was considered accursed of God, Deuteronomy 21:22, 23; hence the necessity of removing the accursed THING out of sight.

Verses 13, 14. Christ — Christ alone; the abruptness of the sentence shows a holy indignation at those who reject so great a blessing; hath redeemed us — Or, hath bought us off, whether Jews or Gentiles; from the curse of the law — The curse which the law denounces against all transgressors of it, or the punishment threatened to them. Dr. Whitby proves, in his note on this verse, that the violation of the law given to Adam was attended with a curse, as well as that given to the Israelites by Moses, and that it is the more general curse. Nearly to the same purpose speaks Dr. Macknight, thus: — “That the persons here said to be bought off from the curse of the law, are the Gentiles as well as the Jews, is evident from verse 10, where the apostle tells us, As many as are of the works of the law are under the curse; for the proposition being general, it implies that the Gentiles as well as the Jews are under the curse, and need to be bought off. This appears likewise from the purpose for which Christ is said (verse 14) to have bought us off; namely, that the blessing of Abraham might come on the nations, that is, on both Jews and Gentiles. Next, the curse of the law, from which all are bought off by Christ, is not a curse peculiar to the law of Moses. For as the Gentiles never were under that law, they could have no concern with its curse. But it is the curse of that more ancient law of works, under which Adam and Eve fell, and which, through their fall, came on all their posterity. Also it is the curse of the law of nature, under which all mankind, as the subjects of God’s universal moral government, are lying for having broken that law. These curses are called by the general name of the curse of the law; not as being peculiar to the law of Moses, but because they were published in the law of Moses. From this curse of the law of works, Christ hath bought us off, by becoming a curse for us. For in the view of his death, to be accomplished in due time, God allowed Adam and his posterity a short life on earth, and resolved to raise them all from the dead, that every one may receive reward, or punishment, according to the deeds done by him in the body. Further, being bought off by Christ from the curse of the law of works, mankind, at the fall, were bought off from law itself; not indeed as a rule of life, but as a rule of justification; and had a trial appointed to them under a more gracious dispensation, in which not a perfect obedience to law, but the obedience of faith is required in order to their obtaining eternal life. Of this gracious dispensation, or covenant, St. Paul hath given a clear account,” Romans 5:18. The same writer observes further here, “Christ’s dying on the cross is called his becoming a curse; that is, an accursed person, a person ignominiously punished as a malefactor: not because he was really a malefactor, and the object of God’s displeasure, but because he was punished in the manner in which accursed persons, or malefactors, are punished. He was not a transgressor, but he was numbered with the transgressors, Isaiah 53:12.” That the blessing of Abraham — The blessing promised to him; might come on the Gentiles also; that we — Who believe, whether Jews or Gentiles; might receive the promise of the Spirit through faith — As the evidence of our being justified by faith, and of our being the sons of God, Galatians 4:5-7. This promise of the Spirit, which includes all the other promises, is not explicitly mentioned in the covenant with Abraham, but it is implied in the promise, (Genesis 22:17,) In blessing I will bless thee; and is expressly mentioned by the prophets, Isaiah 44:3; Ezekiel 39:29; Joel 2:28.

Ver. 13. Christ hath redeemed us from the curse of the law, being made a katara, curse for us. How can the Socinian pretend to love the holy scriptures, and yet deny the vicarious and meritorious sacrifice of Christ for us! We are bought with a price; redeemed, not with corruptible things, as silver and gold, but with the precious blood of Christ, who, as a Lamb, offered himself without spot to God. He bears away the curse, and leaves the blessing of life and righteousness on the church. The glory of Christ is the glory of the Father, let us not barter it away for dry philosophy.

13, 14. How do we get from Moses and law to Abraham and faith? Christ, by bearing the curse of the law for us, lets the blessing of Abraham come on us. The promise—In its fulfilment.

13. Redeemed—The Greek word signifies to buy off; to redeem, as from slavery. Here we are said to be redeemed out from (ek) the curse of the law. Us—Some commentators (including Alford) limit this us to the Jews, inasmuch as the law here quoted is Mosaic law. But the Mosaic law was the moral universal law brought out with particular manifestation. The decalogue was the absolute universal law itself, and all the Mosaic enactments were either special points of the decalogue, or special provisions for giving the decalogue efficiency. Hence the curse is of the universal law, and the us is all mankind. A curse—The object cursed, as being an embodiment of the condemnation, is energetically called the curse itself. See note, 2 Corinthians 5:21. Very probably, as Prof. Lightfoot remarks, the fewness of adjectives in the Hebrew produces this using the noun for the adjective. Written—Deuteronomy 21:23. Moses there enacted that when a malefactor was first executed and his body afterwards hung on a tree, he should be taken down and buried before night, “for he that is hanged is accursed of God.” Prof. Lightfoot gives upon this expression a very interesting but extended note. The word “accursed,” being susceptible of an active force, is by most Jewish authorities rendered maledictory, or insulting to God. Paul’s rendering is derived from the Septuagint, and accords with Judges 9:57. Lightfoot conjectures that the other rendering obtained currency in later times, when the Jewish patriots were often impaled by the Syrians or crucified by the Romans, and kept exposed until they putrefied and disintegrated on the cross. The literalism of the Jews would require, by the Septuagint translation, that all these were cursed; and the other rendering was adopted to avert such appalling consequences. Still later, this last rendering served against Christians, as it enabled the Jews to hold that the crucified Jesus was an insult to God. Nevertheless, notwithstanding Lightfoot’s putting of this last point, Paul’s translation would seem as suitable to the reproachful purpose of the Jews as the other.

Ver. 13.-14. Relation of Justification by Faith to Christ. Us: rather emphatic: viz. Paul and the Jews who had received and broken the Mosaic Law. But this is true of all men: for all have (Romans 2:15) broken the same Law, and lie under the same curse.

Bought-off: same word in Romans 4:5; Ephesians 5:16; Colossians 4:5; cp. bought in 1 Corinthians 6:20; 7:23; 2 Peter 2:1; Revelation 5:9. The word rendered redeem in Titus 2:14; 1 Peter 1:18; Luke 24:21 (cp. Romans 3:24) is quite different; yet similar in sense. See under Romans 3:24. The curse of the Mosaic Law: that pronounced in Deuteronomy 27:26, quoted in Galatians 3:10.

Having become on our behalf a curse; explains and justifies bought off, by stating the price, i.e. the costly method, by which Christ set us free. On our behalf, or for our benefit: constant statement of the relation to us of Christ’s death; Galatians 2:20; Romans 5:6ff; 8:31f; 14:15; 1 Corinthians 2:13; 11:24; 15:3; 2 Corinthians 5:15. That the benefit was rendered by Christ taking our place, we learn here from the context. For the price takes the place of the thing bought: and we were made free from the curse by Christ placing Himself under it. And, since that curse was death, we rightly say that Christ died in our stead. But this is only a forceful way of stating the great fundamental doctrine of Romans 3:24-26, (see note,) that we are justified by means of the death of Christ.

A curse: an example and embodiment of a divine curse. What that is, we learn by contemplating Christ Crucified. The word was suggested by the Hebrew form of Deuteronomy 21:23, a curse of God is a hanged one. So Zechariah 8:13, ye were a curse among the nations. A very close parallel in 2 Corinthians 5:21.

Because it is written, etc.: an important quotation (Deuteronomy 21:23) placing Christ actually under the curse of the Law; slightly changed from the LXX. in which upon wood is repeated from Deuteronomy 21:22. These words are needful here, to give the full sense of the original. As in the quotation in Galatians 3:10, the LXX. strengthens the passage by inserting everyone. The Hebrew equivalent of the word wood denotes primarily a tree, as in Genesis 2:9, 16; then the material derived from trees. The corresponding word denotes in classic Greek wood, or things made from wood, and very rarely or never a tree. But it is used by the LXX. for the above Hebrew word even when used in this last sense, as in Genesis 2:9, 16; and in the same sense and reference is found in Revelation 2:7; 22:2, 14, 19. But elsewhere in the N.T. there is no need to give it any other than its ordinary sense of a piece of wood. The original words of Deuteronomy 21:23 embrace both a living tree, and any pole from which a dead body might be hung. A corpse hanging from a tree or pole, as being a conspicuous presentation of death and of crime, was marked out in the Law as specially accursed; and was not allowed to remain over night. By a strange coincidence (for crucifixion was a Roman punishment) Christ came under this legal curse: and in obedience to the Law His body was removed lest even that Most Sacred Temple should defile the coming Sabbath. And this apparently small coincidence reveals how completely He had taken upon Him our curse. Thus the Law pronounced a curse upon the All-Blessed One; and by so doing proclaimed itself to be imperfect and passing.

V. 14. That the blessing of Abraham-The blessing promised to him. Might come on the Gentiles-Also.

That we-Who believe, whether Jews or Gentiles.

Might receive the promise of the Spirit-Which includes all the other promises.

Through faith-Not by works; for faith looks wholly to the promise.

Verse 14. That the blessing of Abraham] That is, justification or the pardon of sin, with all other blessings consequent on it, such as peace with God, spiritual life, and eternal glory.

Might come on the Gentiles through Jesus Christ] So we find that he was made a curse for us, that the blessings promised to Abraham might be given to them who believe on him, as having been made a curse; i.e. an expiatory victim for them.

The promise of the Spirit] The spirit of adoption, sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning God had purposed that salvation should be through faith, and never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be prepared to welcome the Gospel, which proclaimed salvation to a lost world through the atoning passion and death of Christ.

Verses 13, 14. Christ — Christ alone; the abruptness of the sentence shows a holy indignation at those who reject so great a blessing; hath redeemed us — Or, hath bought us off, whether Jews or Gentiles; from the curse of the law — The curse which the law denounces against all transgressors of it, or the punishment threatened to them. Dr. Whitby proves, in his note on this verse, that the violation of the law given to Adam was attended with a curse, as well as that given to the Israelites by Moses, and that it is the more general curse. Nearly to the same purpose speaks Dr. Macknight, thus: — “That the persons here said to be bought off from the curse of the law, are the Gentiles as well as the Jews, is evident from verse 10, where the apostle tells us, As many as are of the works of the law are under the curse; for the proposition being general, it implies that the Gentiles as well as the Jews are under the curse, and need to be bought off. This appears likewise from the purpose for which Christ is said (verse 14) to have bought us off; namely, that the blessing of Abraham might come on the nations, that is, on both Jews and Gentiles. Next, the curse of the law, from which all are bought off by Christ, is not a curse peculiar to the law of Moses. For as the Gentiles never were under that law, they could have no concern with its curse. But it is the curse of that more ancient law of works, under which Adam and Eve fell, and which, through their fall, came on all their posterity. Also it is the curse of the law of nature, under which all mankind, as the subjects of God’s universal moral government, are lying for having broken that law. These curses are called by the general name of the curse of the law; not as being peculiar to the law of Moses, but because they were published in the law of Moses. From this curse of the law of works, Christ hath bought us off, by becoming a curse for us. For in the view of his death, to be accomplished in due time, God allowed Adam and his posterity a short life on earth, and resolved to raise them all from the dead, that every one may receive reward, or punishment, according to the deeds done by him in the body. Further, being bought off by Christ from the curse of the law of works, mankind, at the fall, were bought off from law itself; not indeed as a rule of life, but as a rule of justification; and had a trial appointed to them under a more gracious dispensation, in which not a perfect obedience to law, but the obedience of faith is required in order to their obtaining eternal life. Of this gracious dispensation, or covenant, St. Paul hath given a clear account,” Romans 5:18. The same writer observes further here, “Christ’s dying on the cross is called his becoming a curse; that is, an accursed person, a person ignominiously punished as a malefactor: not because he was really a malefactor, and the object of God’s displeasure, but because he was punished in the manner in which accursed persons, or malefactors, are punished. He was not a transgressor, but he was numbered with the transgressors, Isaiah 53:12.” That the blessing of Abraham — The blessing promised to him; might come on the Gentiles also; that we — Who believe, whether Jews or Gentiles; might receive the promise of the Spirit through faith — As the evidence of our being justified by faith, and of our being the sons of God, Galatians 4:5-7. This promise of the Spirit, which includes all the other promises, is not explicitly mentioned in the covenant with Abraham, but it is implied in the promise, (Genesis 22:17,) In blessing I will bless thee; and is expressly mentioned by the prophets, Isaiah 44:3; Ezekiel 39:29; Joel 2:28.

Ver. 14. That we might receive the promise of the Spirit, contained in such passages as the following. Isaiah 44:3. Joel 2:23-28. Hosea 6:3. John 14:26.

14. That—Depends upon redeemed in verse 13. The promise—That is, the blessing contained in the promise.

3. This identity of the Abrahamic and Christian faith-covenant is not broken by the Mosaic interval of law, 15-18.

God’s engagement to Abraham to bless the nations in his Seed (namely, Christ) was a complete, immutable compact; under it, and not by the law, the inheritance of Canaan was held. That underlying compact lasted throughout the age of the Mosaic law until Christ.

Ver. 14. Double purpose for which Christ became a curse. It thus expounds on our behalf.

To the Gentiles, or nations: emphatic.

The blessing of Abraham: recorded in Galatians 3:8 as proclaimed in Genesis 12:3.

In Christ Jesus. Not until Christ came and bore our curse, and only in proportion to our spiritual union with the Risen Saviour, can the blessing of Abraham reach us.

That we might receive, etc.: further purpose, expounding the practical significance of the foregoing. It leads us back to the spiritual facts of Galatians 3:2-5, with which the case of Abraham was in Galatians 3:6 said to agree; thus preparing a way to Galatians 4:6 and Galatians 5:16.

The promise of the Spirit: viz. that the Spirit shall be given: Joel 2:28; Ezekiel 36:27; John 14:16, 26.

Receive (or obtain) the promise: receive its fulfilment; Hebrews 10:36; Luke 24:49; Acts 2:4.

Through faith, joins § 11 through § 10 to § 9. It marks the completion of the matter introduced in Galatians 3:2.

Galatians 3:13, 14 assume that Christ was crucified in order that God’s purpose of mercy might be accomplished in us, a fundamental doctrine which probably no Christian would deny. But, if crucified, he fell under a curse conspicuously pronounced by the Law. Now upon all men the Law pronounces a curse: for none have fully obeyed its commands. Consequently, Christ fell under the curse of the Law in order to rescue us from it. And only through Him, and to those who believe the Gospel, can the original promise made to Abraham be fulfilled: for all others are shut out from all blessing by the curse of the Law. Therefore, Christ bought us off from the curse of the Law by Himself submitting to its curse. Moreover the Spirit given to those who believe is Himself a fulfilment, and the agent of the complete fulfilment, of the first promise made to Abraham. Consequently, this gift was the aim of the death of Christ. In § 9 Paul appealed to his readers’ past and present experience in proof that the Holy Spirit, the great gift of the New Covenant, comes by faith and not by works of law. In § 10 he shows that this agrees with the story of Abraham; and asserts that it is a fulfilment of the original promise to Abraham. This last assertion, he proves in § 11 by showing that in no other way can this promise be fulfilled; that as a means of salvation obedience to law is incompatible with faith, by which he has already shown that Abraham obtained God’s favour; and that the only conceivable explanation of the death of Christ is that He died that in the spiritual facts of § 9 the promise to Abraham might be fulfilled.

V. 15. I speak after the manner of men-I illustrate this by a familiar instance, taken from the practice of men.

Though it be but a man's covenant, yet, if it be once legally confirmed, none-No, not the covenanter himself, unless something unforeseen occur, which cannot be the case with God.

Disannulleth, or addeth thereto-Any new conditions.

Verse 15. I speak after the manner of men] I am about to produce an example taken from civil transactions. If it be confirmed-If an agreement or bond be signed, sealed, and witnessed, and, in this country, being first duly stamped;

No man disannulleth] It stands under the protection of the civil law, and nothing can be legally erased or added.

Verse 15. I speak after the manner of men — I illustrate this by a familiar instance, taken from the practice of men: or, I argue on the principles of common equity, according to what is the allowed rule of all human compacts: Though it be but a man’s covenant — That is, the covenant of a man with his fellow-creature: yet if it be confirmed — Legally, by mutual promise, engagement, and seal; no man — No, not the covenanter himself, unless something unforeseen occur, which cannot be the case with God; disannulleth — What was agreed to by it; or addeth thereto — Any new condition, or altereth the terms of it, without the consent of the other stipulating party.

15. Brethren—The distinct treatment of the blessed compact with Abraham calls up the apostle’s more tender emotions, and he begins it with a fraternal word in a gentler tone. Manner of men—As men speak and think in their business contracts. But a man’s—Even then its conditions are held binding and permanent; how much more if it be God’s covenant or contract. Confirmed—Put into its completed shape and made binding upon the faith of the parties. No man disannulleth—Except by a new agreement on both sides. Addeth—Neither party can change the terms or add to them. In our constitutional governments it is a fundamental principle that legislatures cannot impair contracts.

GALATIANS

SECTION 12. — YET THE LAW CANNOT SET

ASIDE THE STILL EARLIER PROMISE.

CH. 3:15-18.

Brethren after the manner of men I say it. Even a man’s confirmed covenant, no one sets aside or adds conditions to. Now to Abraham were spoken the promises, and to his seed. He does not say, “And to seeds” as of many, but as of one, “And to thy seed,” which is Christ. But this I say, a covenant before confirmed by God, the Law proclaimed four hundred and thirty years afterwards does not annul, in order to make of no effect the promise. For if the inheritance is by law, it is no longer by promise. But to Abraham God graciously granted it by promise.

The Law is not a later-imposed condition: for, if it were, it would prevent fulfilment of the promise, which was earlier than the Law and had reference not only to Abraham but to Christ. Paul will thus prove that the Law (which cannot save: § 11) cannot hinder salvation.

Ver. 15. After the manner of men (literally, according to man, as in Galatians 1:11)

I say: Romans 3:5; 1 Corinthians 9:8: taking human nature and its customs as my standard. Hence, Paul goes on to speak of a man’s covenant. He thus appeals to the principles of human morality in proof of what God will do. Cp. Matthew 7:11. This implies that what is wrong in man cannot be right in God.

Covenant: an engagement in which men mutually bind themselves to do certain things on certain conditions. See my Romans pp. 136, 266. Confirmed: ratified, and thus made legally binding. Same word in Genesis 18:20. ‘Although it be only a man’s engagement, yet, when ratified, no one sets it aside.’ Nor, when a man has bound himself to do something on certain conditions, does he add other conditions and require their fulfilment before he performs his part of the engagement. For he would thus practically set aside the covenant.

V. 16. Now the promises were made to Abraham and his seed-Several promises were made to Abraham; but the chief of all, and which was several times repeated, was that of the blessing through Christ. He-That is, God.

Saith not, And to seeds, as of many-As if the promise were made to several kinds of seed.

But as of one-That is, one kind of seed, one posterity, one kind of sons. And to all these the blessing belonged by promise.

Which is Christ-including all that believe in him. Genesis 22:18.

Verse 16. Now to Abraham and his seed] The promise of salvation by faith was made to Abraham and his posterity.

He saith not, And to seeds] It was one particular kind of posterity which was intended: but as of one-which is Christ; i.e. to the spiritual head, and all believers in him, who are children of Abraham, because they are believers, Galatians 3:7. But why does the apostle say, not of seeds, as of many? To this it is answered, that Abraham possessed in his family two seeds, one natural, viz. the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so, they would have belonged to his natural seed; but they did not, therefore they must have belonged to the spiritual posterity. And as we know that promises of justification, &c., could not properly be made to Christ in himself, hence we must conclude his members to be here intended, and the word Christ is put here for Christians. It is from Christ that the grace flows which constitutes Christians. Christians are those who believe after the example of Abraham; they therefore are the spiritual seed. Christ, working in and by these, makes them the light and salt of the world; and through them, under and by Christ, are all the nations of the earth blessed. This appears to be the most consistent interpretation, though every thing must be understood of Christ in the first instance, and then of Christians only through him.

Verse 16. Now to Abraham, &c. — To apply this to the case before us. The promises relating to the justification of believers, and the blessings consequent thereon, were made first by God to Abraham and his seed, who are expressly mentioned as making a party with him in the covenant. He saith not, And to seeds, as of many — As if the promises belonged to all his seed, both natural and spiritual, or to several kinds of seed; but as of one — “The apostle having affirmed, (verse 15,) that, according to the customs of men, none but the parties themselves can set aside or alter a covenant that is ratified, he observes, in this verse, that the promises in the covenant with Abraham were made to him and his seed;” to him, Genesis 12:3; In thee shall all the families, or tribes, of the earth be blessed: to his seed, Genesis 22:18; and in thy seed shall all the nations of the earth be blessed. “Now, since by the oath, which God sware to Abraham, after he had laid Isaac on the altar, both promises were ratified, the apostle reasons justly, when he affirms that both promises must be fulfilled. And having shown, (verse 9,) that the promise to Abraham, to bless all the families of the earth in him, means their being blessed as Abraham had been, not with justification through the law of Moses, as the Jews affirmed, but with justification by faith, he proceeds, in this passage, to consider the promise made to Abraham’s seed, that in it likewise all the nations of the earth should be blessed. And from the words of the promise, which are not, And in thy seeds, but, And in thy seed, he argues that the seed in which the nations of the earth should be blessed, is not Abraham’s seed in general, but one of his seed in particular, namely, Christ; who, by dying for all nations, hath delivered them from the curse of the law, that the blessing of justification by faith might come on believers of all nations, through Christ, as was promised to Abraham and to Christ. To this argument it hath been objected, that the word seed was never used by the Hebrews in the plural number, except to denote the seeds of vegetables, Daniel 1:12.” To this it may be answered, “That, notwithstanding the Hebrews commonly used the word seed collectively, to denote a multitude of children, they used it likewise for a single person, and especially a son, Genesis 3:15; I will put enmity between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel. And Eve, speaking of Seth, says, (Genesis 4:25,) God hath appointed me another seed instead of Abel, whom Cain slew. The word seed being thus applied to denote a single person, as well as a multitude, is ambiguous, and therefore the Jews could not certainly know that they were to be instruments of blessing the nations, unless it had been said, And in thy seeds, or sons. And from the apostle’s argument, we may presume the word was used in the plural, to denote either a multitude or a diversity of children. In this sense, Eve had two seeds in her two sons, as is evident from her calling Seth another seed. So likewise Abraham had two seeds in Isaac and Ishmael. See Genesis 21:12, 13. Now, because God termed Ishmael Abraham’s seed, perhaps Ishmael’s descendants affirmed that they also were the seed of Abraham in which the nations were to be blessed. And if the Jewish doctors confuted their claim, by observing, that in the promise it is not said, in seeds, that is, in sons, as God would have said, if he had meant both Ishmael and Isaac, but in thy seed, the apostle might, with propriety, turn their own argument against themselves, especially as the Jews were one of the nations of the earth that were to be blessed in Abraham’s seed. Lastly, to use the word seed for a single person was highly proper in the covenant with Abraham, wherein God declared his gracious purpose of saving mankind; because that term leads us back to the original promise, that the seed, or son of the woman, should bruise the serpent’s head.” — Macknight. Which is Christ — In Christ, and in no other of Abraham’s seed, have all the nations of the earth been blessed. They have not been blessed in Isaac, although it was said of him, In Isaac shall thy seed be called. Neither have they all been blessed in Abraham’s posterity collectively as a nation; nor in any individual of his posterity, except in Christ alone. He therefore is the only seed of Abraham spoken of in the promise, as the apostle expressly assures us. Besides, Peter, long before Paul became a Christian, gave the same interpretation of this promise, as we see Acts 3:25.

16. To Abraham… promises made—In Genesis xv the covenant was made by God with Abraham, under the regular forms and ceremonies of a contract or treaty, to give him the inheritance of Canaan. To seeds, as of many—To this many difficulties are raised. For, first, it is plain that the singular Seed is used as a noun of multitude, and so is of many. It is so used in Genesis 17:4, 5, and by Paul himself, verse 29. Second, the plural, seeds, is never used to signify posterity, but only in the literal vegetable sense. To this we may reply, first, that Paul’s statement, that the Seed is Christ, or Messiah, is literally true. For it was in the Seed, Christ, that really and truly the nations were to be blessed, and by the Jewish race only secondarily and from him. So to him the inheritance and the promise, verse 19, were truly given, and to the tribes only as means for his appearance. So that the apostle’s limitation of the Seed to him has a primal truth. Next it is to be noted that all Paul says is, that the singular form of the word Seed enables us congruously to read this limitation of the term to Christ into the text of the promise. If it were plural, seeds, or any equivalent term, as children, or, descendants, this could not be done. The very fact that Paul so soon as verse 29 uses the singular, seed, as equivalent to heirs, shows that he does not mean that the plural form is necessary to a plural meaning.

Ver. 16. This verse applies to Abraham, and through him to Paul’s readers, the principle stated in Galatians 3:15. They would remember that God’s words to Abraham were the well-known promises; and that in the day of Abraham’s faith (Genesis 15:18) these were confirmed by a solemn covenant. This familiar historical connection is the historical link binding Galatians 3:16, and Galatians 3:15. Cp. Galatians 3:17, and Ephesians 2:12 the covenants of the promise. Nearly all the many promises to Abraham have the conspicuous addition, and to thy seed: Genesis 13:15, (and in LXX. Genesis 13:17,) Genesis 17:8, 19. These words are quoted here to prove that on the principle asserted in Galatians 3:15, persons still living can claim the promises to Abraham. To complete this proof, Paul will show in Galatians 3:16b that these added words pertain to Christ.

To Abraham… and to (or for) his seed: the Greek dative includes both him to whom, and those for whom, the promises were spoken; a latitude which no English rendering can reproduce.

He does not say: probably God; for the words referred to are in the promises spoken by Him. Instead of thy sons(as in the frequent phrase sons of Israel: Exodus 1:13; 12:37, 40) God says always (even in Genesis 26:24) thy seed; using a singular noun. This proves clearly that He looked upon Abraham’s descendants as one organic whole. The plural of the Hebrew word rendered seed denotes in 1 Samuel 8:15, where alone in the O. T. it is found, (cp. a similar word in Isaiah 61:11; Daniel 2:12, 16,) not persons but grains of seed; and therefore could not have been used to denote descendants. But the plural of the corresponding Greek word was sometimes, though rarely, so used: e.g. Plato, Laws p. 853c. Paul therefore adopts it here as the easiest way of describing popularly a grammatical construction conspicuously absent from the promises to Abraham. The exact words and to thy seed are found in (LXX.) Genesis 13:15, 17; 17:8. The word and recalls a conspicuous addition in the promises to Abraham.

Which seed, looked upon as one organic whole, is Christ: a concisely expressed deduction from Galatians 3:14a.

Is; denotes coincidence or practical identity, as in 2 Corinthians 3:17; 1 Corinthians 10:16, ( 1 Corinthians 12:12,) Romans 2:12,

16. The promise to Abraham’s seed is fulfilled, by God’s design, in those united to Christ, in them only, and in virtue of their union with Him. The personality of Christ enfolds them: (for they have put on Christ, Galatians 3:27:) and His relationships and rights are theirs. Thus the personality of Christ is in some sense co-extensive with the fulfilment of the promise to Abraham. And, since this was originally designed by God, and since the fulfilment of the promises to Abraham will set up the kingdom of Christ, Paul does not hesitate to say in Galatians 3:19 that He was the seed to whom the promise was made, and to say here that the seed is Christ. The profound truth thus expressed, viz. the practical identity of Christ and His people, has many applications and is worthy of careful study. The expression itself was suggested by the form, conspicuous by its uniformity, of the promises to Abraham’s descendants.

V. 17. And this I say-What I mean is this.

The covenant which was before confirmed of God-By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations.

Through Christ, the law which was four hundred and thirty years after-Counting from the time when the promise was first made to Abraham, Genesis 12:2, 3.

Doth not disannul, so as to make the promise of no effect-With regard to all nations, if only the Jewish were to receive it; yea, with regard to them also, if it was by works, so as to supersede it, and introduce another way of obtaining the blessing.

Verse 17. Confirmed before of God in Christ] i.e. The promise of justification, &c., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, Genesis 3:15, through whom every blessing is derived on mankind; and through his spiritual seed-the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ.

Four hundred and thirty years after] God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ,) could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfilment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed-the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object.

In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfilment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine. How we arrive at the sum of 430 years may be seen in the note on Exodus 12:40. Dr. Whitby also gives a satisfactory view of the matter. “The apostle refers to the promise made, Genesis 12:3, since from that only are the 430 years to be computed, for then Abraham was 75 years old, Genesis 12:4; from thence to the birth of Isaac, which happened when Abraham was 100 years old, (Genesis 21:5,) 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, Genesis 25:26. From Jacob’s birth to the descent into Egypt, 130 years, as he said to Pharaoh, Genesis 47:9. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;” the sum given here, and in Exodus 12:40, where see the notes.

Verses 17, 18. And this I say — What I mean by the foregoing example of human covenants is this; The covenant that was confirmed before of God — By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations through Christ; the law, which was four hundred and thirty years after the date of it, cannot disannul — Abolish, or make it void, by introducing a new way of justification, or of blessing the nations, namely, by the works of the Mosaic law; so as to make the promise of no effect: 1st, With regard to other nations, which would be the case if only the Jews could obtain the accomplishment of it: yea, 2d, With regard to them also, if it were to be by works superseding it, and introducing another way of obtaining the blessing. “The apostle’s argument proceeds on this undeniable principle of justice, that a covenant made by two parties cannot, after it is ratified, be altered or cancelled, except with the consent of both parties: who in the present case were, on the one hand, God; and on the other, Abraham and his seed, Christ. Wherefore, as neither Abraham nor his seed, Christ, was present at the making of the Sinai covenant, nothing in it can alter or set aside the covenant with Abraham, concerning the blessing of the nations in Christ.”

It must be observed, that the four hundred and thirty years here spoken of are not to be computed from the time when the covenant was confirmed, but from the time when it was first made, as mentioned Genesis 12:3, when Abraham was yet in Ur of the Chaldees, and was seventy-five years old, verse 4. From that time to the birth of Isaac, which happened when Abraham was one hundred years old, are twenty-five years, Genesis 21:5. To the birth of Jacob were sixty years, Isaac being sixty years old when Jacob was born, Genesis 25:26. From Jacob’s birth to his going into Egypt were one hundred and thirty years, as he says to Pharaoh, Genesis 47:9; and according to the LXX. the Israelites sojourned in Egypt two hundred and fifteen years; for thus they translate Exodus 12:40: Now the sojourning of the children of Israel in the land of Egypt, and in the land of Canaan, was four hundred and thirty years, the number mentioned by the apostle. For — Or, besides, this being a new argument, drawn not from the time, as the former was, but from the nature of the transaction; if the inheritance — Of the blessing promised to Abraham; be of the law — Be suspended on such a condition that it cannot be obtained but by the observation of the Mosaic law, it must then follow that it is no more of promise — By virtue of a free gratuitous promise; but that cannot be said, for God gave it to Abraham by promise — It must therefore be by it, and not by the law, which must have been given for some other and subordinate end, as the next verse shows.

17. And this I say—And the point I here make is this. In Christ, is rejected by the best critics as a false reading. Four hundred and thirty years—On the chronological discrepancies here, (with which St. Paul’s reasoning has nothing to do,) consult note on Genesis 15:13. Law… cannot disannul—Through the whole period of the law the promise holds valid, tying Abraham to Christ. The law overlies the promise, but does not supersede or abolish it.

Ver. 17. But this I say, or mean: practical bearing of Galatians 3:15, 16 on the matter in hand. Galatians 3:15 states a universal principle of human morality: Galatians 3:16 proves that God’s relation to Abraham and to his spiritual children comes under it: and Galatians 3:17 shows how the principle applies to them. God bound Himself (Genesis 15:18; 17:2) by a covenant to fulfil the promises to Abraham.

Ratified: the legal obligation by which God condescended to bind Himself. Possibly Paul has in mind (cp. Hebrews 6:17f) the solemn oath in Genesis 22:16. The prefixed word before emphasizes the fact that this confirmed covenant was earlier than the Law.

Does not annul: an unchangeable principle. For God to attach to the promises, centuries after He had confirmed them by oath, an impracticable (Galatians 3:10) condition, would be in effect to set aside His own covenant.

In order to make-of-no-effect (see under Romans 3:3) the promise: the only conceivable purpose of God for annulling the covenant by adding a later and impossible condition, viz. to avoid fulfilling His own promise, i.e. to make it practically inoperative. To denote a mere result, another familiar Greek phrase would have been used, as in 1 Corinthians 2:7; 5:1; 13:2. All inevitable results of God’s action, being foreseen, are taken up into His plan, and are therefore His definite purposes. Consequently, had God afterwards made His promises to Abraham conditional on obedience to the Law, He would have done so with a deliberate purpose of evading His own promises. For God to plot this, and to accomplish it by giving the Law at Sinai, is inconceivable.

V. 18. And again-This is a new argument. The former was drawn from the time, this from the nature, of the transaction.

If the eternal inheritance be obtained by keeping the law, it is no more by virtue of the free promise-These being just opposite to each other. But it is by promise. Therefore it is not by the law.

Verse 18. For if the inheritance be of the law] See the preceding arguments, in which this is proved.

Verses 17, 18. And this I say — What I mean by the foregoing example of human covenants is this; The covenant that was confirmed before of God — By the promise itself, by the repetition of it, and by a solemn oath, concerning the blessing all nations through Christ; the law, which was four hundred and thirty years after the date of it, cannot disannul — Abolish, or make it void, by introducing a new way of justification, or of blessing the nations, namely, by the works of the Mosaic law; so as to make the promise of no effect: 1st, With regard to other nations, which would be the case if only the Jews could obtain the accomplishment of it: yea, 2d, With regard to them also, if it were to be by works superseding it, and introducing another way of obtaining the blessing. “The apostle’s argument proceeds on this undeniable principle of justice, that a covenant made by two parties cannot, after it is ratified, be altered or cancelled, except with the consent of both parties: who in the present case were, on the one hand, God; and on the other, Abraham and his seed, Christ. Wherefore, as neither Abraham nor his seed, Christ, was present at the making of the Sinai covenant, nothing in it can alter or set aside the covenant with Abraham, concerning the blessing of the nations in Christ.”

It must be observed, that the four hundred and thirty years here spoken of are not to be computed from the time when the covenant was confirmed, but from the time when it was first made, as mentioned Genesis 12:3, when Abraham was yet in Ur of the Chaldees, and was seventy-five years old, verse 4. From that time to the birth of Isaac, which happened when Abraham was one hundred years old, are twenty-five years, Genesis 21:5. To the birth of Jacob were sixty years, Isaac being sixty years old when Jacob was born, Genesis 25:26. From Jacob’s birth to his going into Egypt were one hundred and thirty years, as he says to Pharaoh, Genesis 47:9; and according to the LXX. the Israelites sojourned in Egypt two hundred and fifteen years; for thus they translate Exodus 12:40: Now the sojourning of the children of Israel in the land of Egypt, and in the land of Canaan, was four hundred and thirty years, the number mentioned by the apostle. For — Or, besides, this being a new argument, drawn not from the time, as the former was, but from the nature of the transaction; if the inheritance — Of the blessing promised to Abraham; be of the law — Be suspended on such a condition that it cannot be obtained but by the observation of the Mosaic law, it must then follow that it is no more of promise — By virtue of a free gratuitous promise; but that cannot be said, for God gave it to Abraham by promise — It must therefore be by it, and not by the law, which must have been given for some other and subordinate end, as the next verse shows.

18. Nor must the law be credited as the ground of the inheritance; for law and promise are contrary things: and the historic truth is, that God gave it to Abraham by promise.

4. Real purpose of the law—namely, to advance us to Christ and blessedness, 19-29.

If the Abrahamic promise is thus prior and superior to the Mosaic law what are the position, value, and purpose of the law? It met, exposed, and punished transgression during the interim between the giving of the promise and the coming of Messiah. The Galatians must, therefore, understand that the Mosaic legislation was but a temporary and subordinate expedient. To leave the older Abrahamic-Messianic promise, and fall back to law, is, therefore, an apostasy.

Ver. 18. Explains how the Law, if it were a condition, would neutralise the promise.

The inheritance: the benefits to Abraham’s children, bodily and spiritual, in virtue of their relation to him. It is a constant designation of the land of Canaan given to Israel as descendants of Abraham: Deuteronomy 4:38; 15:4; 19:10, etc. But Canaan was only an imperfect firstfruit of the infinite blessing which comes and will come to all who walk in the steps of the faith of their father Abraham. Thus will he become (Romans 4:13) heir of the world.

By law: cp. Galatians 3:21: derived from a rule of conduct, i.e. by obeying it.

No longer: logical result, as in Romans 11:6; 7:17. By promise: derived from an announcement of good things from God to us. As shown in Galatians 3:11, 12, these modes of derivation, viz. man’s exact obedience to words of command, and God’s fulfilment of His own promise, are utterly incompatible. We must therefore choose between them. Which alternative is the true one, the following historical statement determines.

By promise: more fully, by means of promise. Before giving the inheritance God gave a promise, and made belief of it the condition of fulfilment. The promise was thus the instrument and channel through which the inheritance came.

Graciously-gave it, or gave it as an act of grace: Romans 8:32; 1 Corinthians 2:12: akin to gift-of-grace, in Romans 1:11; 5:15f, etc.; and to the word grace in Galatians 1:3, 6, 15, etc. It suggests an argument. For the promises to Abraham were evidently undeserved favour. Therefore the inheritance does not come through law: for then (Romans 4:4f) it would be matter not of favour but of debt. [The Greek perfect directs attention to the abiding results of God’s word of grace to Abraham, reminding us that it created an era in his history and in that of the world. But since Paul refers to a definite event or events in the past, the use of English tenses requires the preterite. The R.V. hath granted it does little or nothing to reproduce the force of the Greek perfect; and is very uncouth.]

REVIEW. In proof that the benefits of the Gospel are obtained by faith and not by obedience to law, Paul has appealed to his readers’ spiritual life, and has shown that it accords with the story of Abraham. Not otherwise can the blessings promised to Abraham’s children be obtained: for the Law pronounces a universal curse, from which we are rescued only by the curse which fell upon Christ. Now if, hundreds of years after giving the promises and confirming them by a covenant, God had made their fulfilment conditional on obedience to law, He would have set aside His covenant, thus violating a recognised principle of human morality; in order to evade fulfilment of His promises. The evasion would be complete: for obedience as a condition of benefit is quite different from the undeserved favour manifested in God’s promises to Abraham. This last verse opens a way for the argument of § 13 which rests upon the total difference between law and promise.

Paul’s appeal in Galatians 3:16 to a small grammatical distinction reveals his confidence that the Book of Genesis is a correct record of God’s words to Abraham. His argument rests, however, not on one passage, but on an expression used some fifteen times and forming a conspicuous feature of the narrative. In this, Paul is a pattern to us. Appeal to general usage is the only safe method of Biblical theology. Moreover, the point in question is only a detail confirming an argument already conclusive, by an interesting coincidence which cannot be explained except on a principle involved in the argument. This allusion to a grammatical detail thus differs altogether from the childish word-play of the Jewish writers.

THE PRECISE STATEMENT of time in Galatians 3:17, 430 years, recalls Exodus 12:40, 41, where (and there only) the same period is given twice, yet not as the time from Abraham to the Exodus, as Paul here says, but as the duration of the sojourn in Egypt. This discrepancy is evidently derived from the LXX., which Paul usually quotes, and of which the Vat. MS. reads which they sojourned in the land of Egypt and in the land of Canaan, while the Alex. MS. adds further they and their fathers. With this last agrees the Samaritan Pentateuch. But the Hebrew text (given in the A.V.) is open to no doubt. For it is supported not only by the Peshito Syriac and the Latin Vulgate but also by internal evidence: for the Vatican reading betrays a clumsy attempt to shorten the stay in Egypt, perhaps to bring it into harmony with the genealogy in Exodus 6:16-20; and the Alex. reading looks like a correction of the other. Moreover, it is much more natural, in reckoning the time of the departure from Egypt, to give the length of the sojourn there than the period elapsed since Abraham entered Canaan. It is also difficult to suppose that in Genesis 15:13 the land not theirs, in which Israel was to dwell 400 years and which seems to be contrasted with the land promised to Abraham, includes both Egypt and Canaan, countries so different in their relation to Israel. The word rendered generation in Genesis 15:16 is an indefinite term for a human life or the men living at one time, e.g. Numbers 32:13; and is different from the word used in Genesis 11:10, 27, etc. The shorter chronology seems to be supported by the genealogy in Exodus 6:16ff: but this is neutralised by the longer genealogies in Numbers 26:29; Joshua 17:3; #Ru 4:18ff; 1 Chronicles 2:5f; 2:18; 7:20ff. For it is more likely that names have fallen out of the shorter list than been inserted fictitiously into the longer one. Moreover, if taken as a complete list, Exodus 6:16-20 does not give the length of the stay in Egypt: for in this case the lives would overlap to an extent which is not specified, leaving us without any exact chronological data. The aggregate of these lives, viz. 487 years, rather suggests that they are in the main consecutive, and that these four lives represent the four centuries or generations which God foretold should live and be spent in Egypt. We find therefore no reason to suspect corruption in the plain historical statement of our best authority for the Old Testament, the Hebrew text.

The above discrepancy is found also in Josephus who in Antiq. ii. 15. 2 follows the LXX. by interpreting the 430 years to include Abraham’s sojourn in Canaan, yet in ch. 9. 1 and Wars v. 9. 4 speaks of the bondage in Egypt as lasting 400 years.

Against the foregoing historical arguments the cursory allusion in Galatians 3:17 has no weight. About trifling discrepancies between the Hebrew and Greek texts, Paul probably neither knew nor cared. And they have no bearing whatever upon the all-important matter he has here in hand. He adopted the chronology of the LXX. with which alone his readers were familiar; knowing, possibly, that if incorrect it was only an understatement of the case.

The above discussion warns us not to try to settle questions of Old Testament historical criticism by casual allusions in the New Testament. All such attempts are unworthy of scientific Biblical scholarship. By inweaving His words to man in historic fact, God appealed to the ordinary laws of human credibility. These laws attest, with absolute certainty, the great facts of Christianity. And upon these great facts, and on these only, rest both our faith in the Gospel and in God and the authority of the Sacred Book. Consequently, as I have endeavoured to show in my Romans Diss. i. and iii., our faith does not require the absolute accuracy of every historical detail in the Bible, and is not disturbed by any error in detail which may be detected in its pages. At the same time our study of the Bible reveals there an historical accuracy which will make us very slow to condemn as erroneous even unimportant statements of Holy Scripture. And, in spite of any possible errors in small details or allusions, the Book itself remains to us as, in a unique and infinitely glorious sense, a literary embodiment of the Voice and Word of God.

V. 19. It-The ceremonial law.

Was added-To the promise.

Because of transgressions-Probably, the yoke of the ceremonial law was inflicted as a punishment for the national sin of idolatry, Exodus 32:1, at least the more grievous parts of it; and the whole of it was a prophetic type of Christ. The moral law was added to the promise to discover and restrain transgressions, to convince men of their guilt, and need of the promise, and give some check to sin. And this law passeth not away; but the ceremonial law was only introduced

till Christ, the seed to or through whom the promise was made, should come. And it was ordained by angels in the hand of a mediator-It was not given to Israel, like the promise to Abraham, immediately from God himself; but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, to remind them of the great Mediator.

Verse 19. Wherefore then serveth the law?] If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle’s reasoning. It was added because of transgressions] It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See Clarke’s notes on “Romans 4:15”; and especially see Clarke “Romans 5:20”, where this subject is largely discussed, and the figure explained.

Till the seed should come] The law was to be in force till the advent of the Messiah. After that it was to cease.

It was ordained by angels] The ministry of angels was certainly used in giving the law; see Psalm 68:17; Ac 7:53; and Hebrews 2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deuteronomy 5:5.

Verse 19. Wherefore then serveth the law — If the inheritance was not by the law, but by the promise, as a free gift, for what purpose was the law given, or what significancy had it? It was added because of transgressions — That is, to restrain the Israelites from transgressions, particularly idolatry, and the vices connected with idolatry, the evil of which the law discovered to them by its prohibitions and curse. Agreeably to this account of the law, idolatry, and all the abominations practised by the Canaanites, and the other heathen nations who surrounded the Israelites, were forbidden in the law under the severest penalties. Maimonides, a learned Jew, acknowledges, in his More-Nevochim, that the ceremonial law was given for the extirpation of idolatry; for, saith he, “When God sent Moses to redeem his people out of Egypt, it was the usual custom of the world, and the worship in which all nations were bred up, to build temples in honour of the sun, moon, and stars, and to offer divers kinds of animals to them, and to have priests appointed for that end. Therefore God, knowing it is beyond the strength of human nature instantly to quit that which it hath been long accustomed to, and so is powerfully inclined to, would not command that all that kind of worship should be abolished, and that he should be worshipped only in spirit; but required that he only should be the object of this outward worship; that temples and altars should be built to him alone; sacrifices offered to him only, and priests consecrated to his service.” So Cedrenus, of their festivals, separations, purgations, oblations, &c., observing, God enjoined them, that, being employed in doing these things to the true God, they might abstain from idolatry. And thus, saith Dr. Spencer, were they kept under the discipline of the law, and shut up from the idolatrous rites and customs of the heathen world, by the strictness of these legal observances, and the penalties denounced against the violators of them. “And it is well-known,” says Whitby, “that all the ancient fathers were of this opinion, that God gave the Jews only the decalogue, till they had made the golden calf; and that afterward he laid this yoke of ceremonies upon them to restrain them from idolatry, (see Ezekiel 20:7, 11, 24, 25,) called by the apostle the law of carnal commandments, which he says, was abolished for the weakness and unprofitableness of it, Hebrews 7:16. Hence these ceremonies were called by St. Paul, stoiceia tou kosmou, the rudiments of the world, Galatians 4:3; Colossians 2:8; namely, because for matter they were the same which the heathen used before to their false gods. But this ancient exposition, though partly true, does not contain the whole truth; for the apostle, in the Epistle to the Romans, informs us, that the law entered that sin might abound; that is, might appear to abound, unto death, that sin might appear sin, working death in, us, Romans 5:20; 7:13. And that the law worketh wrath, namely, by giving us the knowledge of that sin which deserves it, Romans 3:20; 4:15. And this answers to what the apostle here saith, that the law was added because of transgressions, namely, to discover them, and the punishment due to them. See on verses 22, 24. So also Macknight: “The law was added after the promise, to show the Israelites what things were offensive to God, Romans 3:20. Also, that by the manner in which it was given, becoming sensible of their transgressions, and of God’s displeasure with them for their transgressions, and of the punishment to which they were liable, they might be constrained to have recourse to the covenant with Abraham, in which justification was promised through faith, as it is now promised in the gospel. See Colossians 2:14.” Till the seed should come — That illustrious seed, the Messiah; to whom the promise was made — “It was not fit that the law of Moses, which condemned every sinner to death, should continue any longer than till the seed should come to whom it was promised that in him all nations should be blessed, by having their faith counted for righteousness. For Christ having come, and published in his gospel God’s gracious intention of justifying believers of all nations by faith, if the law of Moses, which condemned every sinner to death without mercy, had been allowed to remain, it would have contradicted the gospel, and have made the promise of no effect. It was, therefore, abrogated with great propriety at the death of Christ; especially as the gospel was a dispensation of religion more effectual than the law for destroying idolatry, and restraining transgression.” And was ordained — Greek, diatageiv, appointed, promulgated, or spoken, as it is expressed Hebrews 2:2. This is affirmed likewise by Stephen, Acts 7:38, 53. In the hand of a mediator — Namely, Moses, then appointed by God to act the part of a mediator between him and the people of Israel. The law was not given to Israel, as the promise was to Abraham, immediately from God himself, but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, and as a type of the great Mediator.

19. Because of transgressions—”How is this to be interpreted? Is it to check transgression? or is it rather to create transgression? for ‘where no law is, there is no transgression.’ Romans 4:15. Thus law reveals, (Romans 3:20,) provokes, (Romans 7:7, 13,) multiplies, (Romans 5:20,) sin or transgression.”—Lightfoot. Undoubtedly all these meanings; for in all, the law fails to give life to those who do not keep it. The Seed—The Messiah. Note, verse 16. To whom the promise was made—The promise was addressed to Abraham, and made to him subordinately; but it was made to the Seed, the Redeemer, in the divine purpose, and supremely. Ordained by angels—See note on Acts 7:53. Mediator—Moses.

GALATIANS

SECTION 13. — THE LAW WAS DESIGNED TO

LEAD US TO FAITH IN CHRIST. CH. 3:19-24.

What then is the Law? For the sake of the transgressions it was added, until the Seed should come to whom the promise had been made; ordained by the agency of angels, in the hand of a mediator. But the mediator does not pertain to one person: and God is one person. The Law then is it against the promises of God? Far from it. For if there had been given a law able to give life, really from law would righteousness be. But the Scripture has shut up together all things under sin, that the promise may by belief of Jesus Christ be given to those who believe. But before that the belief came, we were kept in ward under law, being shut up together for the belief about to be revealed. So that the Law has become our tutor for Christ, that we might be justified by faith.

Ver. 19. After showing what the Law is not, viz. a later-imposed condition practically annulling the earlier promise, Paul will now say what it is. And this is absolutely needful to his argument. For, indisputably, the Law holds an all-important place in the Old Covenant: and until this place be found we shall ever be in danger of misinterpreting its purpose. Paul asks, ‘since the inheritance is not derived from a rule of conduct, what then is the meaning and aim of the Law?’ To this question, § 13 is the answer. Cp. Galatians 3:24.

It was added; recalls adds conditions to, in Galatians 3:15, and reminds us that the Law was later than the promises, and suggests that it was subordinate to them.

For-the-sake-of: a general term noting any kind of motive, something either existing or thought of; cp. Titus 2:11; Jude 1:16. Grammatically it might mean because of the sins committed before the giving of the Law; or perhaps, in order to restrain sin in the future. But these senses are foreign to the context. Paul’s meaning is expounded, and his teaching here completed, in Galatians 3:22; and in Romans 5:20, which teaches that the Law was given in order that it might be broken, that thus the previous moral fall of Adam might multiply into many breaches of a written law. And this meaning is confirmed by the word transgressions, which denotes (Romans 4:15) violations of actual commands. To men born in the power of sin and therefore unable to obey, God gave a law. The only possible result was disobedience; which, since it was inevitable and foreseen, must have been taken up by God into His plan, and in this sense designed by Him. Paul speaks therefore of the various subsequent transgressions, which were a definite object of God’s thought, as being His motive for giving the Law. The ultimate purpose of blessing behind this immediate purpose is stated in Galatians 3:22 and in Romans 5:21.

Until the Seed, etc.: a second detail about the Law, and another mark of its subordinate position. It was an addition; and was only for a time. Cp. Galatians 3:25.

The Seed: Christ, as declared in Galatians 3:16. To whom the promise had been made: Greek perfect as in Galatians 3:18. His coming gave birth to, and He was thus practically identical with, the many nations of Abraham’s spiritual children; in whom were fulfilled the promises to his seed, and whom God had specially in view when giving these promises. And their fulfilment involves the establishment of Christ’s kingdom. Consequently, the promises given to Abraham and designed to be fulfilled in those who in after-ages should believe the Gospel, were designed also for Christ.

Ordained by the agency of angels: a third detail about the Law, revealing its importance as superhuman. Paul thus, as his wont is, pays it due honour. But even these words of honour place the Law below the Gospel. Same teaching in Acts 7:53, words heard probably by Paul before his conversion; and in Hebrews 2:2, where the Law is contrasted with the Gospel. That it was common among the Jews, we infer from Josephus, Antiq. bk. xv. 5. 3, “We have learnt from God by the agency of angels the best of the decrees and the most sacred of the things in the Law”; and from Philo, vol. ii. 642, “Angels announced the commands of the Father to His children.” All this proves how firmly in Paul’s day both Jews and Christians held that the Law of Moses was given by angels. Yet of a plurality of angels at the giving of the Law the only mention is Deuteronomy 33:2, which we may perhaps render, Jehovah came from Sinai… He drew near from multitudes of holiness, as though, surrounded by armies of the holy ones of heaven God proclaimed the Law. This the LXX. render with myriads of Kadesh, from His right hand angels with Him. Cp. Psalm 68:17, The chariots of God are multitudes, thousands twice-told: the Lord is among them: a Sinai in holiness. But these two ambiguous passages hardly account for definite teaching so widely accepted. Its source is rather the frequent mention of an angel as the medium through which God spoke to Moses. So Exodus 3:2; 23:20; 33:2; Numbers 20:16: cp. Acts 7:30, there appeared to him an angel in a flame of fire Acts 7:35, 38, 53. This derivation is not disproved by the plural number, angels: for this merely leaves undetermined whether the angel of the Lord was always the same heavenly person, and asserts in general terms that the Law of Moses was given by angelic agency. And this general statement is sufficient to prove the infinite importance of the Law.

That the Angel of the Lord in the Old Testament was the pre-existent Son of God, was held by the earliest fathers. So Justin (Dialogue with Trypho, § 56ff) argues at length; and Tertullian, Against Marcion bk. ii. 27, iii. 9. But of this opinion we can find no trace in the New Testament: and, had it been true, it could hardly have been passed over in silence. Indeed, had the Angel in the burning bush and the pillar of cloud been immediately the Son of God, then by Him was the Law spoken at Sinai: and, if so, Paul’s words here would fall so far below the truth that we cannot conceive him using them. And the argument of Hebrews 2:1ff would be invalid. Accordingly, Augustine (On the Trinity bk. iii. 11. 22f, 27) argues forcefully that through a created angel God appeared and spoke to Moses. So Jerome on Galatians 3:19, and other later writers. And this seems the best explanation. In Daniel 12:1; 10:13 we find Michael, one of the chief angel-princes or archangels, who cannot well be other than a created angel, standing in special relation to Israel. This suggests that possibly he led Israel in the wilderness.

That God spoke to Israel His Law through a created angel, foreshadowed the day when through the face and lips of the Eternal Son, incarnate, God showed Himself and spoke to, and dwelt among, men. And this is the true relation between the Angel of the Lord and the Son of God. The one was forerunner of the other. Moreover, whatever God does visibly He does through the Son. Mediately, therefore, through the Son, God spoke the Law to Israel.

A fourth detail about the Law.

A mediator: Moses, who received from God through the agency of the angel the various commands of the Law.

In the hand of: common Hebrew phrase for agency; so Numbers 4:37, 45, cp. Acts 7:35. But it reminds us that in the very hand of Moses (cp. Exodus 32:15) were brought down from Sinai the tables of stone which were the noblest part, and a visible and permanent embodiment, of the Law. Cp. Leviticus 26:46: the Laws which Jehovah gave between Himself and the sons of Israel in Mount Sinai in the hand of Moses.

Mediator: once in the LXX., Job 9:33. By Philo, Moses is twice called a mediator: vol. ii. 642 referring to Exodus 20:19, and vol. ii. 160 referring to Exodus 32:7. It reminds us that, not only did God select Moses to be His means of communicating with Israel, but that (Exodus 20:19) he was requested by Israel to be such, and that through him the people promised (Exodus 19:8; 24:3) to obey the commands of God. Thus in every sense Moses was a mediator through whom was negotiated the Covenant of God with Israel.

Led astray by 1 Timothy 2:5 and Hebrews 8:6; 9:15; 12:24. Origen and most of the Fathers understood the mediator to be Christ. But He was mediator of a Better Covenant. This mistake warns us not to accept as decisive the united judgment of even the greatest of the Fathers. We have means and methods of research unknown to them.

V. 20. Now the mediator is not a mediator of one-There must be two parties, or there can be no mediator between them; but God who made the free promise to Abraham is only one of the parties. The other, Abraham, was not present at the time of Moses. Therefore in the promise Moses had nothing to do. The law, wherein he was concerned, was a transaction of quite another nature.

Verse 20. A mediator is not a mediator of one] As a mediator, mesithv, signifies a middle person, there must necessarily be two parties, between whom he stands, and acts in reference to both, as he is supposed to have the interests of both equally at heart.

This verse is allowed to be both obscure and difficult; and it is certain that there is little consent among learned men and critics in their opinions concerning it. Rosenmuller thinks that the opinion of Nosselt is to be preferred to all others.

He first translates the words o de mesithv enov ouk estin thus: But he (viz. Moses) is not the mediator of that one race of Abraham, viz. the Christians; for enov relates to the sperma w ephggeltai, the seed that should come, Galatians 3:19, of which he said, wv efJ enov, as of one, Galatians 3:16. If Paul had written o de mesithv tou enov ekeinou ouk esti, he is not the mediator of one, no person would have had any doubt that spermatov, seed, ought to be supplied after enov, of one, Galatians 3:19-20. The same mode of speaking Paul uses, Romans 5:17; o de, but he, o for autov, Matthew 12:3, 11, 39, o de eipen, but he said. Though Moses was the Mediator between God and the Israelites, yet he was not the mediator between God and that one seed which was to come; viz. the Gentiles who should believe in Christ. But God is one.] He is the one God, who is the Father of the spirits of all flesh; the God of the Gentiles as well as the God of the Jews. That this is St. Paul’s meaning is evident from his use of the same words in other places, 1 Timothy 2:5: eiv gar qeov, &c., for there is one God, and one mediator between God and man, that is, there is only one God and one mediator for the whole human race; Ephesians 4:5, 6: One Lord, one faith, one baptism, eiv qeov kai pathr pantwn, ONE GOD and Father of ALL. The sense of the whole is: Moses was the mediator of one part of Abraham’s seed, viz. the Israelites; but of the other seed, the Gentiles, he was certainly not the mediator; for the mediator of that seed, according to the promise of God, and covenant made with Abraham, is Christ. Though Nosselt has got great credit for this interpretation, it was given in substance long before him by Dr. Whitby, as may be seen in the following words: “But this mediator (Moses) was only the mediator of the Jews, and so was only the mediator of one party, to whom belonged the blessings of Abraham, Galatians 3:8, 14. But GOD, who made the promise that in one should all the families of the earth be blessed, IS ONE; the God of the other party, the Gentiles, as well as of the Jews, epeiper eiv o qeov, seeing he is ONE GOD, who will justify the circumcision by faith, and the uncircumcision through faith, Romans 3:30.” This exposition is so plain, and so well supported by the different scriptures already quoted, that there can be but small, if any, doubt of its propriety. The clause has been translated thus: “Now a mediator supposes two parties, of which God is but one.”

Verse 20. Now a mediator is not a mediator of one — There must be two parties, or there can be no place or use for a mediator: but God, who made the free promise to Abraham, is only one of the parties; the other, Abraham, was not present at the time of Moses. Therefore, in the affair of the promise, Moses had nothing to do: the law, wherein he was concerned, was a transaction of quite another nature. Or, as Dr. Doddridge paraphrases this difficult passage more at large, following, as he says, Mr. Locke’s interpretation, not without attentively comparing a variety of others, “A mediator is not merely the mediator of one party, but at least of two, between which he must pass, and, by the nature of his office, transact for both; but God is only one party in that covenant made with Abraham, and Abraham and his seed, including all that believe, both Jews and Gentiles, are the other. As Moses, therefore, when the law was given, stood at that time, between the Lord and Israel, (Deuteronomy 5:5,) and did not pass between the whole collective body of Abraham’s seed and the blessed God; so nothing was transacted by him with relation to those for whom he did not appear, and consequently nothing in that covenant wherein he did mediate could disannul the promise, or affect the right accruing to any from a prior engagement, in which the Gentiles were concerned as well as the Israelites; for no covenant can be altered but by the mutual consent of both parties; and in what was done at mount Sinai by the mediation of Moses, there was none to appear for the Gentiles; so that this transaction between God and the Israelites could have no force to abrogate the promise, which extended likewise to the Gentiles, or to vacate a covenant that was made between parties of which one only was there.”

Ver. 20. A mediator is not a mediator of one, but God is one. Therefore, as Moses was the mediator between God and the Hebrews, so Christ is the one mediator between God and man, as Isaiah had seen him in the Spirit. In the high and tragic duty there was no man with him. “He wondered that there was no intercessor; therefore his own arm brought salvation, and his righteousness it sustained him.” Isaiah 59:16. By the expiation of sin he has reconciled us to God, and made us heirs of the promises.

20. A mediator, or middle-man, is one who stands between two parties to transact a business in which they are mutually engaged. The two parties to the law were God and the Jews; and Moses was mediator in seeing to the parts to be performed by the two parties. Not… of one—Mediation of a law supposes two: a law giver and a law keeper. But God is one—He is LAW GIVER; and he requires, in order that the law may give life, the other, namely, a law keeper. If there fail to be a law keeper, then the saving power of the law fails, and the Galatians must resort to grace and promise, or die.

Ver. 20.-21a. An objection provoked by the word mediator, and noted here in order to be overturned by, and thus to prompt, a further exposition of the purpose of the Law.

The mediator: any mediator, but looked upon as embodying and representing a definite conception. Hence the article.

Does not belong to one: the very conception involving two contracting parties, each of whom is bound by the contract. ‘In the hand of a mediator. Yes. And this implies that by the Old Covenant more than one person was bound; i.e. someone else besides God who is only one person.’ Thus the obligation accepted by Israel at Sinai, which seemed to be overlooked in the argument of Galatians 3:17, is silently brought before us, that the doubt thus suggested may be dispelled. The obscurity of Galatians 3:20 no loss. For it is not a link in the argument; but merely suggests the important objection stated in Galatians 3:21a, which is overturned in Galatians 3:21b, 22, viz., the Law then, is it against the promises of God? The reply to this objection completes the answer to what then is the Law? in Galatians 3:19.

Since the Law was an engagement binding not only God but another party, viz. Israel, it might be thought that this engagement would limit, and thus practically set aside, the earlier promises to Abraham. If so, it would be

against the promises of God. This question Paul answers by an indignant negative; and supports his denial by completing in § 22 his exposition of the purpose of the Law.

Of the New Covenant Christ is mediator, inasmuch as through Him God draws us to Himself. But Christ was not, as Moses was, requested by men to be a medium of communication between them and God. Consequently, he was not a mediator in the same sense as Moses, But to any contrast between them there is no reference here.

An account of the many expositions of Galatians 3:20 is given in the commentary of Meyer. See additional note on p. xxiii.

V. 21. Will it follow from hence that the law is against, opposite to, the promises of God? By no means. They are well consistent. But yet the law cannot give life, as the promise doth.

If there had been a law which could have given life-Which could have entitled a sinner to life, God would have spared his own Son, and righteousness, or justification. with all the blessings consequent upon it, would have been by that law.

Verse 21. Is the law then against the promises of God?] Is it possible that the intervention of the law, in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible. For if there had been a law, &c.] If any law or rule of life could have been found out that would have given life-saved sinners from death, and made them truly happy, then righteousness-justification, should have been by that law.

Verses 21, 22. Is the law then — Which requires perfect obedience, and subjects all that in any respect violate it, to the curse, against, or contrary to, the promises of God — Wherein he declares that he will justify men by faith? God forbid — That we should intimate any thing of that kind! On the contrary, it was intended to be subservient to the promise, by leading those who were under it to a higher and better dispensation, by subjecting them to the curse, without giving them the least hope of mercy, to oblige them to flee to the promises for justification. For if there had been a law given which could have given life — Either spiritual or eternal; if any law, considered in itself alone, could have been a sufficient mean of justification and eternal happiness, then verily righteousness — Justification, and the blessings consequent thereon; would have been by the Mosaic law — Which is so holy, just, and good in all its moral precepts. By this the apostle shows that the law of Moses was utterly incapable of giving the Jews life and salvation; because, considered in itself, independent of the covenant of grace, it neither promised them the pardon of sin on their repentance, nor the influences of the divine Spirit to enable them to overcome and mortify the corruption of their nature; and of consequence, neither gave them a title to, nor a meetness for, eternal life. Justification, therefore, was not to be obtained by that law. On the contrary, the Scripture — Wherein that law is written; hath concluded all under sin — Hath shut them up together, (so the word sunekleisen properly signifies,) as in a prison, under sentence of death; that is, hath declared them all to be so shut up; that the promise — That is, the blessing of life and salvation, promised through faith in Jesus Christ, might be freely given to them that truly believe in him, and in the truths and promises of his gospel.

21. Law… against the promises—They are very diverse; but do they oppose each other as foes, to collide with and destroy each other? God forbid—By no means. They both aim at the same results—holiness and life. And if men would accord with law, they would by law attain to holiness and life. But though the law is all right, the men are not; and the blessed result is to be attained by Christ, grace, and promise. The latter is substitute to gain the same end that the former attempts, but fails to gain. Given life—Eternal, blessed life, by perfect law-keeping, such as angels possess.

Ver. 21b.-22. Proof that the Law is not against the promises. According to Paul’s wont, the weight of the proof rests on the second clause, viz. Galatians 3:22,

that the promise may be given, etc.; for which Galatians 3:21b prepares the way.

Give-life: same word in Romans 4:17; 8:11; 1 Corinthians 15:22, 36, 45; 2 Corinthians 3:6; John 5:21; 6:63. It denotes here eternal life. This is the ultimate design of the Law, Romans 7:10: and in Galatians 3:22 we shall see the design accomplished. But that the Law is not of itself able to give life, Paul proves by saying that this would involve righteousness actually derived from law, which in Galatians 3:10-13 he has shown to be impossible. He thus introduces suitably the real purpose of the Law. It is not able to give life because (Romans 8:3) it is weak through the flesh.

Righteousness: as in Galatians 2:21. It is the opposite of under a curse In Galatians 3:10.

The Scripture: or rather the portion of Scripture; see under Galatians 3:8. It is the literary embodiment of the Law. So suitable here is Deuteronomy 27:26, quoted in Galatians 3:10, that we cannot but think that to this passage specially Paul refers. The Scripture is personified as in Galatians 3:8, to enable us to realise its tremendous power.

Shut-up-together: same word, and a close parallel, in Romans 11:32. All things: probably all men, cp. Romans 11:32; for they only can sin. Cp. 1 Corinthians 1:27f. The neuter looks upon men in the aggregate as an abstract idea.

Under sin: Romans 3:9: under its curse and penalty and power, and these looked upon as a burden from above pressing all men down. As Paul read Deuteronomy 27:26, the very words of Scripture seemed to bar irresistibly every way of escape from the deadly bondage of sin. For its words made him powerless to obtain, by anything he could do, the favour of God. See under Galatians 3:8.

That the promise, etc.: ultimate purpose of the Law in shutting up all things under sin. It expounds, in answer to the question in Galatians 3:21, the relation of the Law to the promises, looking at these as one whole, as the promise.

May-be-given: i.e. may be fulfilled, which alone remains to be done. So Hebrews 10:36; 11:39. This promise includes virtually (cp. Galatians 3:14) the Holy Spirit and all the blessings of the New Covenant.

By belief of the words of Jesus Christ: as in Galatians 3:16. It is thrown forward for emphasis. To them that believe: emphatic repetition cp. Romans 3:22. Believers are the recipients, and their faith the immediate source, of the blessings. It is conceivable that even believers might receive them from some other source, e.g. observance of ritual. The question in Galatians 3:19 is now answered. God gave a law which was powerless to save inasmuch as men were unable to obey it, a law which pronounced a curse upon all who did not obey it, in order to force men to seek and to obtain, by simple belief. the blessings promised by God to Abraham. Consequently, the Law is not against, but subservient to, the promises of God. A practical outworking of this divine purpose in the spiritual life of Paul is recorded in Galatians 2:16.

V. 22. But, on the contrary, the scripture wherein that law is written hath concluded all under sin-Hath shut them up together, (so the word properly signifies,) as in a prison, under sentence of death, to the end that all being cut off from expecting justification by the law, the promise might be freely given to them that believe.

Verse 22. But the scripture hath concluded] All the writings of the prophets have uniformly declared that men are all sinners, and the law declares the same by the continual sacrifices which it prescribes. All, therefore have sinned, and come short of the glory of God; and, being tried and found guilty, sunekleisen h grafh, the Scripture hath shut them up-put them in prison, and locked them up, till the time should come in which the sentence of the law should be executed upon them: (See Romans 3:9-20, and the notes there; and particularly Romans 11:32, where the apostle uses the same metaphor, and which in the note is particularly explained.)

That the promise of justification, by faith of Jesus Christ, might be given to them that believe.

Verses 21, 22. Is the law then — Which requires perfect obedience, and subjects all that in any respect violate it, to the curse, against, or contrary to, the promises of God — Wherein he declares that he will justify men by faith? God forbid — That we should intimate any thing of that kind! On the contrary, it was intended to be subservient to the promise, by leading those who were under it to a higher and better dispensation, by subjecting them to the curse, without giving them the least hope of mercy, to oblige them to flee to the promises for justification. For if there had been a law given which could have given life — Either spiritual or eternal; if any law, considered in itself alone, could have been a sufficient mean of justification and eternal happiness, then verily righteousness — Justification, and the blessings consequent thereon; would have been by the Mosaic law — Which is so holy, just, and good in all its moral precepts. By this the apostle shows that the law of Moses was utterly incapable of giving the Jews life and salvation; because, considered in itself, independent of the covenant of grace, it neither promised them the pardon of sin on their repentance, nor the influences of the divine Spirit to enable them to overcome and mortify the corruption of their nature; and of consequence, neither gave them a title to, nor a meetness for, eternal life. Justification, therefore, was not to be obtained by that law. On the contrary, the Scripture — Wherein that law is written; hath concluded all under sin — Hath shut them up together, (so the word sunekleisen properly signifies,) as in a prison, under sentence of death; that is, hath declared them all to be so shut up; that the promise — That is, the blessing of life and salvation, promised through faith in Jesus Christ, might be freely given to them that truly believe in him, and in the truths and promises of his gospel.

22. But—But the reversive conjunction introduces the terrible reverse fact. The Scripture—Revelation; not in one passage or so alone, but in its whole tenor. Hath concluded—Or shut up; that is, in thought and declaration. What Scripture is here represented as doing, God is said to do in Romans 11:32. Taking us off from the basis of law, yielding that we are completely under sin, Scripture flings us upon faith of Jesus Christ for redemption. All—Neuter gender in the Greek, so as to signify the race as a whole mass. All, as in the nature of a fallen parent and under a perfect law, are under sin; and viewed as living human individuals are sure, sooner or later, to sin. Apart from Christ there would be no hope of holiness and life for any one of them. The introduction of a Saviour was the requisite condition of the propagation of the race. See note, Romans 11:32. To them that believe—Even under Jesus Christ there is a law, the law of faith and self-surrender. But this law gracious aids enable us to keep, and find a remedy for our short comings. But beware of inferring that the promise secures an unconditional salvation.

Ver. 21b.-22. Proof that the Law is not against the promises. According to Paul’s wont, the weight of the proof rests on the second clause, viz. Galatians 3:22,

that the promise may be given, etc.; for which Galatians 3:21b prepares the way.

Give-life: same word in Romans 4:17; 8:11; 1 Corinthians 15:22, 36, 45; 2 Corinthians 3:6; John 5:21; 6:63. It denotes here eternal life. This is the ultimate design of the Law, Romans 7:10: and in Galatians 3:22 we shall see the design accomplished. But that the Law is not of itself able to give life, Paul proves by saying that this would involve righteousness actually derived from law, which in Galatians 3:10-13 he has shown to be impossible. He thus introduces suitably the real purpose of the Law. It is not able to give life because (Romans 8:3) it is weak through the flesh.

Righteousness: as in Galatians 2:21. It is the opposite of under a curse In Galatians 3:10.

The Scripture: or rather the portion of Scripture; see under Galatians 3:8. It is the literary embodiment of the Law. So suitable here is Deuteronomy 27:26, quoted in Galatians 3:10, that we cannot but think that to this passage specially Paul refers. The Scripture is personified as in Galatians 3:8, to enable us to realise its tremendous power.

Shut-up-together: same word, and a close parallel, in Romans 11:32. All things: probably all men, cp. Romans 11:32; for they only can sin. Cp. 1 Corinthians 1:27f. The neuter looks upon men in the aggregate as an abstract idea.

Under sin: Romans 3:9: under its curse and penalty and power, and these looked upon as a burden from above pressing all men down. As Paul read Deuteronomy 27:26, the very words of Scripture seemed to bar irresistibly every way of escape from the deadly bondage of sin. For its words made him powerless to obtain, by anything he could do, the favour of God. See under Galatians 3:8.

That the promise, etc.: ultimate purpose of the Law in shutting up all things under sin. It expounds, in answer to the question in Galatians 3:21, the relation of the Law to the promises, looking at these as one whole, as the promise.

May-be-given: i.e. may be fulfilled, which alone remains to be done. So Hebrews 10:36; 11:39. This promise includes virtually (cp. Galatians 3:14) the Holy Spirit and all the blessings of the New Covenant.

By belief of the words of Jesus Christ: as in Galatians 3:16. It is thrown forward for emphasis. To them that believe: emphatic repetition cp. Romans 3:22. Believers are the recipients, and their faith the immediate source, of the blessings. It is conceivable that even believers might receive them from some other source, e.g. observance of ritual. The question in Galatians 3:19 is now answered. God gave a law which was powerless to save inasmuch as men were unable to obey it, a law which pronounced a curse upon all who did not obey it, in order to force men to seek and to obtain, by simple belief. the blessings promised by God to Abraham. Consequently, the Law is not against, but subservient to, the promises of God. A practical outworking of this divine purpose in the spiritual life of Paul is recorded in Galatians 2:16.

V. 23. But before faith-That is, the gospel dispensation. Came, we were kept-As in close custody.

Under the law-The Mosaic dispensation.

Shut up unto the faith which was to be revealed-Reserved and prepared for the gospel dispensation.

Verse 23. But before faith came] Before the Gospel was published. We were kept under the law, shut up] efrouroumeqa. We were kept as in a strong hold, sugkekleismenoi, locked up, unto the faith-the religion of the Lord Jesus, which should afterwards be revealed. Here the same metaphor is used as above, and for its explanation I must refer the reader to the same place, Romans 11:32.

Verse 23. But before faith — That is, the gospel dispensation, came, we — The nation of the Jews; were kept under the law — Under that dispensation, as condemned malefactors are guarded in close custody; shut up — As prisoners under sentence; unto the faith which should afterward be revealed — Reserved and prepared for the gospel. Observe here, reader, 1st, “The gospel is called faith, (verses 2, 23, 25,) and the law of faith, (Romans 3:27,) because it requires faith, instead of perfect obedience, as the means of men’s justification. This law of faith, or method of justification, came at the fall: it was then established; and till it came, Adam was kept in ward without hope, under the law he had broken. In like manner the Gentiles, under the law of nature, and the Jews, under the law of Moses, were kept in ward, as criminals, and had no hope of pardon, but what the law of faith gave them, as made known obscurely in the first promise, (Genesis 3:15,) and afterward in the covenant with Abraham. 2d, The law of Moses, instead of being contrary to the promises of God, or covenant with Abraham, effectually co-operates therewith. By the perfection and spirituality of its moral precepts, it makes us sensible of our inability to obey it perfectly; and by its curse, denounced against every one who does not obey perfectly, it makes us flee, trembling and affrighted, to the method of salvation revealed to us in the covenant with Abraham, and published to all mankind in the gospel.” — Macknight.

Ver. 23-27. Before faith came, we were — shut up unto the faith that should afterwards be revealed. We were in the prison of a legal state, tied and bound with the chains of sin. We were in great darkness; we could neither keep the law, nor break our heavy chain, until Christ came to preach deliverance to the captives, and the opening of the prison-doors to those that are bound; to remove our prison garments, and confer the garments of praise to supersede the spirit of heaviness. Till the gospel trumpet announced the acceptable year, the jubilee of the Lord; till he opened the mystery hid in ages past, and made the gentiles fellow-heirs with us of the grace of life, we were like prisoners without hope. Now all who put on Christ are the children of God.

23. Before faith came—As offered in the gospel of the crucified Jesus. Kept—The Greek word signifies watched, as by a military guard; under sentinels. Law—As a military fortress. Shut up—The doors of our stronghold locked, and we imprisoned; in confinement, yet in safety. Unto the faith—Our future and only outlet. Which should afterwards be revealed—Rather, faith, which was about to be revealed. The faith was in its essence and power operated during the time of the law. It lay in the underlying promise of the Abrahamic covenant throughout the whole period. It lies in the designs of God’s mercy even under the heathen dispensation. But in their dim and dark dispensation, that faith is afterwards to be revealed.

Ver. 23. Restatement of Galatians 3:22, in another form preparing a way for § 14. Faith (literally the faith) came, when belief of the good tidings of salvation proclaimed by Christ entered into the hearts of men. For then faith, i.e. assurance that God will fulfil His word, assumed in their thought a new and definite form as the abiding channel of spiritual life. Hence practically faith came when the Gospel came. But the argument suggests the former expression as the more suitable note of time. Kept-in-ward: 2 Corinthians 11:32; Philippians 4:7; 1 Peter 1:5: a military term denoting both the closing of all way of escape and protection against enemies.

Under law: the abstract principle of treating men according to their actions, (hence no article,) looked upon as an irresistible power under whose authority Paul and his readers were once held in guard. Doubtless he thought chiefly of the Mosaic Law, in which this principle assumed historic form. But these words are true also of the law (Romans 2:15) written on the heart; and therefore include all readers, Jews or Gentiles. Being-shut-up: Greek present passive; as though each moment at the bidding of the Law every way of escape was being closed. It defines kept-in-ward; and links Galatians 3:23 to Galatians 3:22. For, to be shut up under law, is, since we cannot obey it, to be shut up under sin. Contrast Romans 6:14.

For the faith, etc.: purpose for which every way of escape was each moment closed: and therefore parallel with Galatians 3:22b. Revealed: Galatians 1:16: specially appropriate because faith is matter of immediate consciousness; which is implied in this word. See under Romans 1:17. The Gospel unveiled, not merely the truths therein set forth, but a new conception of confidence in the promises of God. And in order that we may have this conception of faith we were formerly held in prison under the irresistible rule of law.

V. 24. Wherefore the law was our schoolmaster unto Christ-It was designed to train us up for Christ. And this it did both by its commands, which showed the need we had of his atonement; and its ceremonies, which all pointed us to him.

Verse 24. The law was our schoolmaster] oJ nomov paidagwgov hmwn gegonen eiv criston. The law was our pedagogue unto Christ. The paidagwgov, pedagogue, is not the schoolmaster, but the servant who had the care of the children to lead them to and bring them back from school, and had the care of them out of school hours. Thus the law did not teach us the living, saving knowledge; but, by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle’s doctrine. See Clarke’s note on “Romans 10:4”, where this figure is farther explained.

Verses 24-26. Wherefore the law was our schoolmaster — That is, the instructer of the childhood of us Jews, or of the church of God, in its state of minority; see on Galatians 4:3; to bring us unto Christ — To train us up for him. And this it did, both by its precepts, which showed us the need we had of his atonement, and by its sacrifices, oblations, purifications, and other ceremonies, which all pointed us to him; that we might be justified by faith — In him, and so might obtain the benefit of the promise. But after that faith is come — The gospel dispensation being fully revealed, and the law of faith promulgated; we are no longer under that schoolmaster — The Mosaic law, but pass over into a more liberal and happy state. For ye — Who have believed on Christ, with a faith working by love; are all — Not merely the subjects and servants of God, your Lord and Master, but his children, by faith in Christ Jesus — The sons and daughters of the Lord Almighty; yea, his heirs, and joint heirs with his beloved Son: and to you his commandments are not grievous.

Ver. 23-27. Before faith came, we were — shut up unto the faith that should afterwards be revealed. We were in the prison of a legal state, tied and bound with the chains of sin. We were in great darkness; we could neither keep the law, nor break our heavy chain, until Christ came to preach deliverance to the captives, and the opening of the prison-doors to those that are bound; to remove our prison garments, and confer the garments of praise to supersede the spirit of heaviness. Till the gospel trumpet announced the acceptable year, the jubilee of the Lord; till he opened the mystery hid in ages past, and made the gentiles fellow-heirs with us of the grace of life, we were like prisoners without hope. Now all who put on Christ are the children of God.

24. Wherefore—Rather, so that. In strict accordance with the above image of a fortress is the image next to be introduced—a tutor. Our schoolmaster—Rather, our private tutor or monitor. A boy was anciently placed under care of an elder person, perhaps a cultured slave, to attend him, and guard his manners and morals. Unto Christ—As the monitor brings the boy to a well-mannered manhood, so the law brings us to justification by faith through Christ. The monitor is not represented as bringing us to Christ’s school, but into full emancipation, as of adulthood and freedom.

Ver. 24. Summing up of § 13, and especially of Galatians 3:22, 23. The Law: of Moses. But, in less degree, this is true of the law written on the heart.

Tutor, or guardian: 1 Corinthians 4:15: one who takes charge of children under seven years old, usually a slave. Cp. Plato, Lysis p. 208c: “Who rules thee? This tutor. Indeed, a slave!… Strange that one who is free be ruled by a slave! But, what doing, does the tutor rule thee? Leading me to the teacher’s house.”

For Christ: purpose for which the Law has become our tutor, viz. that, instead of wandering elsewhere, we should come to Christ and belong to Him. That Paul thinks of Christ, not as a teacher, as the word tutor naturally suggests, but as a means of justification, the following words show.

That we might, etc.: parallel with for Christ, and supplementing it. We were placed in helpless bondage under the iron rule of law, that for us there might be no way of escape except by coming to Christ to be justified through faith. Cp. Galatians 2:16.

SECTION 13 is an important addition to the teaching about the Law in Romans 5:20. See note under Romans 8:11. The Law was given in order to reveal to us our utter moral helplessness and ruin, to destroy all hope of self-wrought salvation, and thus to drive us to Christ for help and to prepare us to accept in sheer desperation justification as God’s gift on the simple condition of faith. Notice carefully that the immediate moral purpose of the Law to hold men back from sin, which must have been in God’s thought when giving it, is by Paul completely subordinated to this ultimate evangelical purpose. To him the Law is only a preparation for the Gospel. This reveals his deep conviction of the powerlessness of mere morality to secure man’s highest interests, and of the infinitely greater importance of the new life proclaimed in the Gospel. With Paul, Christian morality is derived (Galatians 5:14) from the law of love accomplished in us by (Galatians 5:16) the indwelling presence of the Holy Spirit.

V. 25. But faith-That is, the gospel dispensation. Being come, we are no longer under that schoolmaster-The Mosaic dispensation.

Verse 25. But, after that faith is come] When Christ was manifested in the flesh, and the Gospel was preached, we were no longer under the pedagogue; we came to Christ, learned of him, became wise unto salvation, had our fruit unto holiness, and the end eternal life.

It is worthy of remark that, as o nomov, the LAW, is used by St. Paul to signify, not only the law, properly so called, but the whole of the Mosaic economy, so h pistiv, the FAITH, is used by him to express, not merely the act of believing in Christ, but the whole of the Gospel.

Verses 24-26. Wherefore the law was our schoolmaster — That is, the instructer of the childhood of us Jews, or of the church of God, in its state of minority; see on Galatians 4:3; to bring us unto Christ — To train us up for him. And this it did, both by its precepts, which showed us the need we had of his atonement, and by its sacrifices, oblations, purifications, and other ceremonies, which all pointed us to him; that we might be justified by faith — In him, and so might obtain the benefit of the promise. But after that faith is come — The gospel dispensation being fully revealed, and the law of faith promulgated; we are no longer under that schoolmaster — The Mosaic law, but pass over into a more liberal and happy state. For ye — Who have believed on Christ, with a faith working by love; are all — Not merely the subjects and servants of God, your Lord and Master, but his children, by faith in Christ Jesus — The sons and daughters of the Lord Almighty; yea, his heirs, and joint heirs with his beloved Son: and to you his commandments are not grievous.

Ver. 23-27. Before faith came, we were — shut up unto the faith that should afterwards be revealed. We were in the prison of a legal state, tied and bound with the chains of sin. We were in great darkness; we could neither keep the law, nor break our heavy chain, until Christ came to preach deliverance to the captives, and the opening of the prison-doors to those that are bound; to remove our prison garments, and confer the garments of praise to supersede the spirit of heaviness. Till the gospel trumpet announced the acceptable year, the jubilee of the Lord; till he opened the mystery hid in ages past, and made the gentiles fellow-heirs with us of the grace of life, we were like prisoners without hope. Now all who put on Christ are the children of God.

25. Faith is come—The announcement of justification by faith is an announcement of maturity and liberty. We are no longer under a monitor. We are inspired with a living spirit of free action towards right and holiness. We have wisdom, strength, freedom.

GALATIANS

SECTION 14. — BY FAITH WE ARE IN CHRIST,

HEIRS OF ABRAHAM. CH. 3:25-29.

But, faith having come, no longer are we under a tutor. For ye all are sons of God, through faith, in Christ Jesus. For so many of you as have been baptized for Christ have put on Christ. There is no Jew nor Greek; there is no servant nor freeman; there is no male and female. For ye all are one person in Christ Jesus. But if ye are Christ’s then are ye Abraham’s seed, heirs according to promise.

In conspicuous contrast to the reign of law before faith came, Paul describes in Galatians 3:25-28 his readers’ changed position now; and in Galatians 3:29 their consequent relation to Abraham and to the promise made to him.

Ver. 25. The change which followed the arrival of faith. Under a tutor; links the metaphor of Galatians 3:24 to the words under law in Galatians 3:23.

V. 26. For ye-Christians.

Are all adult sons of God-And so need a schoolmaster no longer.

Verse 26. For ye, who have believed the Gospel, are all the children of God by faith in Christ Jesus.] But no man is a child of God by circumcision, nor by any observance of the Mosaic law.

Verses 24-26. Wherefore the law was our schoolmaster — That is, the instructer of the childhood of us Jews, or of the church of God, in its state of minority; see on Galatians 4:3; to bring us unto Christ — To train us up for him. And this it did, both by its precepts, which showed us the need we had of his atonement, and by its sacrifices, oblations, purifications, and other ceremonies, which all pointed us to him; that we might be justified by faith — In him, and so might obtain the benefit of the promise. But after that faith is come — The gospel dispensation being fully revealed, and the law of faith promulgated; we are no longer under that schoolmaster — The Mosaic law, but pass over into a more liberal and happy state. For ye — Who have believed on Christ, with a faith working by love; are all — Not merely the subjects and servants of God, your Lord and Master, but his children, by faith in Christ Jesus — The sons and daughters of the Lord Almighty; yea, his heirs, and joint heirs with his beloved Son: and to you his commandments are not grievous.

Ver. 23-27. Before faith came, we were — shut up unto the faith that should afterwards be revealed. We were in the prison of a legal state, tied and bound with the chains of sin. We were in great darkness; we could neither keep the law, nor break our heavy chain, until Christ came to preach deliverance to the captives, and the opening of the prison-doors to those that are bound; to remove our prison garments, and confer the garments of praise to supersede the spirit of heaviness. Till the gospel trumpet announced the acceptable year, the jubilee of the Lord; till he opened the mystery hid in ages past, and made the gentiles fellow-heirs with us of the grace of life, we were like prisoners without hope. Now all who put on Christ are the children of God.

26. Children—Rather, full grown sons. Ye—Ye Galatians, so far forth as ye maintain your emancipation from law by faith in Christ Jesus.

Ver. 26. Proof of the foregoing statement.

All: an emphatic breaking down of the distinction (Galatians 3:28) of Jew and Gentile which the false teachers were so anxious to maintain. Note the change from we and our in Galatians 3:23-25, which refer chiefly to Jews who had the Law of Moses, to ye in Galatians 3:26-29, which embraces Paul’s Gentile readers as sharers of the blessings about to be described.

Sons of God: Romans 8:14. Paul’s argument assumes that this title is inconsistent with being under a tutor. And, since the word son is in itself by no means inconsistent with being under a tutor but rather the reverse, this assumed inconsistency reveals the theological definiteness, in Paul’s thought, of the term sons of God denoting a relation to God incompatible with bondage to law. See further under Galatians 4:5, 7. This incompatibility, and that this sonship is through faith, imply that not all men are in this sense sons of God. So always in the New Testament. See my Romans, p. 239: cp. John 2:12.

In Christ Jesus; might be joined to faith, as in Ephesians 2:15; 1 Timothy 3:13; 2 Timothy 2:13; 3:15. But, if so, the addition of these words hardly adds to the sense. And, that they contain a new and independent thought, is suggested by the word Christ, at the end of Galatians 3:27 and Galatians 3:28. So the R.V. By means of our faith and in virtue of union with Christ who is the only-begotten Son of God, we are ourselves sons of God. Of this great privilege Hosea 2:10, quoted in Romans 9:26, is a remarkable prophecy.

V. 27. For as many of you as have testified your faith by being baptized in the name of Christ, have put on Christ-Have received him as your righteousness, and are therefore sons of God through him.

Verse 27. As many of you as have been baptized into Christ] All of you who have believed in Christ as the promised Messiah, and received baptism as a public proof that ye had received Christ as your Lord and Saviour, have put on Christ-have received his Spirit, and entered into his interests, and copied his manners. To put on, or to be clothed with one, is to assume the person and character of that one; and they who do so are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity is an assumption of the character of Christ; he has left us an example that we should follow his steps, and we should, as Christians, have that mind in us which was in him. See the notes on Romans 6:3, 4; and especially those on “Romans 13:14”, where this phrase is farther explained.

Verses 27-29. For as many of you as have been baptized into Christ — In consequence of your believing in him with your heart unto righteousness, and have thereby testified and professed your faith in him; have put on Christ — Have received him as your righteousness and sanctification; have obtained union with him, and in consequence thereof a conformity to him; have in you the mind which was in him, and walk as he walked. “In the expression, have put on Christ, there is an allusion to the symbolical rite which in the first age usually accompanied baptism. The person to be baptized put off his old clothes before he went into the water, and put on new or clean raiment when he came out of it; to signify that he had put off his old corrupted nature, with all his former bad principles and corrupt practices, and was become a new man. Hence the expressions, putting off the old man, and putting on the new, Ephesians 4:22, 24.” — Macknight. There is neither Jew nor Greek, &c. — That is, the distinctions, which were before so much regarded, are in a manner done away, with respect to such: for under the gospel dispensation, God pays no regard to persons on account of their descent, their station, or their sex; but all who truly believe in Christ, have an equal right to the privileges of the gospel, are equally in favour with God, and are equal in respect and dignity. The Greek has the same privileges with the Jew, and the Jew may, without offending God, use the same freedom in approaching him with the Greek. To the Judaizing teachers, who imagined that the being Abraham’s children, according to the flesh, would of itself secure their acceptance with God, this must have appeared a most humiliating doctrine. But to the Galatians it was of singular use, to prevent their being seduced by those teachers, who strongly affirmed that the Gentiles could not share in the privileges of the people of God, without being circumcised. There is neither bond nor free — But slaves are now the Lord’s free-men, and freemen the Lord’s servants; and this consideration makes the freeman humble, and the slave cheerful; swallowing up, in a great measure, the sense of his servitude. There is neither male nor female — Under the law, males had greater privileges than females. For males alone bare in their bodies the sign of God’s covenant; they alone were capable of the priesthood and of the kingdom; and heritages belonged to them, preferably to females, in the same degree. For ye are all one in Christ Jesus — Are equally accepted in him; and being made one body in him, believers, of whatever nation, or sex, or condition they be, are all cemented in the bonds of holy love, and animated with the views of the same happiness. And if ye be Christ’s — By faith united to him, who is the promised seed, in whom all the nations shall be blessed; then are ye the true seed of Abraham — And are equally so whether ye be circumcised or not; and therefore are heirs according to the promise — Have a right to the heavenly inheritance by virtue of the promise made to Abraham.

Ver. 23-27. Before faith came, we were — shut up unto the faith that should afterwards be revealed. We were in the prison of a legal state, tied and bound with the chains of sin. We were in great darkness; we could neither keep the law, nor break our heavy chain, until Christ came to preach deliverance to the captives, and the opening of the prison-doors to those that are bound; to remove our prison garments, and confer the garments of praise to supersede the spirit of heaviness. Till the gospel trumpet announced the acceptable year, the jubilee of the Lord; till he opened the mystery hid in ages past, and made the gentiles fellow-heirs with us of the grace of life, we were like prisoners without hope. Now all who put on Christ are the children of God.

27. Baptized into Christ—As the external form and act of the internal faith of the last verse. We may be baptized; but it is the faith which makes it really and truly a baptism into Christ. Paul introduces this baptism as that public proof and profession by which the Galatians had publicly bound themselves. Into Christ—As into the embodiment of redemption, holiness, and eternal life. Have put—Rather, the Greek aorist, put alone. A strict rendering is, whosoever were baptized into Christ put on Christ, that is, in the act of baptism. For though the saving faith exist before the baptism, and may exist without the baptism, yet the apostle objectively dates the full union to Christ with its consummation, external as well as internal, at baptism. Put on Christ—In salvation upon the soul; in Christian profession upon the external life.

Ver. 27. Proof of the whole statement in Galatians 3:26. So-many-as, covers all; baptized, covers by faith; put-on Christ, covers sons of God in Christ Jesus.

Baptized for Christ: the formal and visible gate into the Christian life, designed to lead to a new relation to Christ. See under Romans 6:3. Put-on Christ: so that the nature and disposition and relations of Christ are like a garment enwrapping us on every side. See under Romans 13:14; and cp. Job 29:14, I put on righteousness; and it clothed me. Like a robe and turban was my justice. So Job 8:22; 39:19, etc. Objectively, they had already at their baptism put on Christ. For by thus publicly avowing faith in Him they had fulfilled a condition of the blessings of the New Covenant, in order to obtain these blessings; and had thus made them their own. Now the New Covenant makes us sharers of all that Christ has and is. Consequently, since He is Son of God, and the baptized have put on Christ, they also are sons of God in Christ. Subjectively, Paul bids his readers (in Romans 13:14) put on Christ, i.e. appropriate to themselves Christ’s moral disposition, which was already theirs at baptism by a right given to them in the undeserved favour of God. This argument implies that all Paul’s readers were baptized; and that their baptism was an expression of faith, so that what the baptized possess as such they have obtained by faith. Cp. Colossians 2:12: wherein also ye were raised with Him by faith. Paul thus, as in Galatians 3:3-5, courteously assumes the genuineness of their Christian profession, and appeals to their entrance into the Christian life. Any false brethren among them are here left out of account.

Since Galatians 3:26, 27 cannot apply to infants, and indeed would hardly have been written had many of Paul’s readers been baptized in infancy, it is utterly unfair to infer, from the spiritual significance here attributed to the baptism of believers, that similar spiritual results are wrought in baptized infants. For the baptism of a believer is an outward expression of a great spiritual and personal crisis in his inner life: whereas an infant’s personal life has not yet begun. This difference bars all argument from the one to the other. Consequently, this passage and others similar have no bearing on the regeneration of infants in baptism. The inward and spiritual benefits of baptism are, by those baptized in infancy, obtained actually and personally only when the baptized one claims them by personal faith in, and confession of, Christ, thus joining the company of His professed followers.

V. 28. There is neither Jew nor Greek-That is, there is no difference between them; they are equally accepted through faith. There is neither male nor female-Circumcision being laid aside, which was peculiar to males, and was designed to put a difference, during that dispensation, between Jews and Gentiles.

Verse 28. There is neither Jew nor Greek] eJllhn, Greek, is put here for eqnikov, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ, and all have an equal need of him; all persons of all sects, and conditions, and sexes, who believe in him, become one family through him; they are one body, of which he is the head.

Neither male nor female] With great reason the apostle introduces this. Between the privileges of men and women there was a great disparity among the Jews. A man might shave his head, and rend his clothes in the time of mourning; a woman was not permitted to do so. A man might impose the vow of nasirate upon his son; a woman could not do this on her daughter. A man might be shorn on account of the nasirate of his father; a woman could not. A man might betroth his daughter; a woman had no such power. A man might sell his daughter; a woman could not. In many cases they were treated more like children than adults; and to this day are not permitted to assemble with the men in the synagogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal blessings; and, let me add, they are equally useful.

Verses 27-29. For as many of you as have been baptized into Christ — In consequence of your believing in him with your heart unto righteousness, and have thereby testified and professed your faith in him; have put on Christ — Have received him as your righteousness and sanctification; have obtained union with him, and in consequence thereof a conformity to him; have in you the mind which was in him, and walk as he walked. “In the expression, have put on Christ, there is an allusion to the symbolical rite which in the first age usually accompanied baptism. The person to be baptized put off his old clothes before he went into the water, and put on new or clean raiment when he came out of it; to signify that he had put off his old corrupted nature, with all his former bad principles and corrupt practices, and was become a new man. Hence the expressions, putting off the old man, and putting on the new, Ephesians 4:22, 24.” — Macknight. There is neither Jew nor Greek, &c. — That is, the distinctions, which were before so much regarded, are in a manner done away, with respect to such: for under the gospel dispensation, God pays no regard to persons on account of their descent, their station, or their sex; but all who truly believe in Christ, have an equal right to the privileges of the gospel, are equally in favour with God, and are equal in respect and dignity. The Greek has the same privileges with the Jew, and the Jew may, without offending God, use the same freedom in approaching him with the Greek. To the Judaizing teachers, who imagined that the being Abraham’s children, according to the flesh, would of itself secure their acceptance with God, this must have appeared a most humiliating doctrine. But to the Galatians it was of singular use, to prevent their being seduced by those teachers, who strongly affirmed that the Gentiles could not share in the privileges of the people of God, without being circumcised. There is neither bond nor free — But slaves are now the Lord’s free-men, and freemen the Lord’s servants; and this consideration makes the freeman humble, and the slave cheerful; swallowing up, in a great measure, the sense of his servitude. There is neither male nor female — Under the law, males had greater privileges than females. For males alone bare in their bodies the sign of God’s covenant; they alone were capable of the priesthood and of the kingdom; and heritages belonged to them, preferably to females, in the same degree. For ye are all one in Christ Jesus — Are equally accepted in him; and being made one body in him, believers, of whatever nation, or sex, or condition they be, are all cemented in the bonds of holy love, and animated with the views of the same happiness. And if ye be Christ’s — By faith united to him, who is the promised seed, in whom all the nations shall be blessed; then are ye the true seed of Abraham — And are equally so whether ye be circumcised or not; and therefore are heirs according to the promise — Have a right to the heavenly inheritance by virtue of the promise made to Abraham.

Ver. 28. There is neither Jew nor Greek, neither bond nor free, neither male nor female: all are one in Christ Jesus. This unity in the church supersedes the tyranny of man in castes, ranks, and distinctions, when we bow and worship before the Lord our maker. The glory which the Father gave to the Son, he has given to his servants, who have all now received the Spirit of adoption.

28. Neither Jew nor Greek—In the offer of salvation by Christ all are on a level; in the salvation received all are one. The Jew loses his pre-eminence, and sits at the same communion with the Greek. Greek—A representative name for all Gentiles. Bond nor free—Though ranks are not at once overthrown, yet the terms of salvation, and the enjoyment of its gift, are as free to slave as to master, to one colour as to another. Male nor female—The terms and privileges of salvation know no sex. All one— One gospel, one Church of the justified, one final heaven.

Verse 28b. Broad foundation principle of the foregoing assertions. All ye: still more emphatic than the appeal in Galatians 3:26; recalling the varieties of Paul’s readers.

Are one person: cp. Ephesians 2:15. It makes prominent that our relation to Christ is that of living persons. Contrast are one thing in 1 Corinthians 3:8; 11:5; John 17:11, 21-23; where personality is left out of sight, and men and even the Father and Son are looked upon merely as abstract objects of thought.

One-person: not identity, but the strongest description possible of absolute identity of relation; which, in the Father and Son, and in us so far as Christ’s purpose is realised, finds its consummation in absolute harmony. In Christ: John 17:21, 23: i.e. through the objective facts of Jesus, and through spiritual union with Him. This repetition of the last words of Galatians 3:26 marks the completion of the argument there begun. Ye are no longer in bondage: for ye are all sons of God, a position incompatible with bondage: for the life ye entered at baptism is union with Christ, who is Son of God. And in union with Him all earthly distinctions fade.

V. 29. If ye are Christ's-That is, believers in him.

Verse 29. And if ye be Christ’s] Or, as several good MSS. read, If ye be one in Christ. If ye have all received justification through his blood, and the mind that was in him, then are ye Abraham’s seed; ye are that real, spiritual posterity of Abraham, that other seed, to whom the promises were made; and then heirs, according to that promise, being fitted for the rest that remains for the people of God, that heavenly inheritance which was typified by the earthly Canaan, even to the Jews.

1. THE Galatians, it appears, had begun well, and for a time run well, but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such the Galatians lost their religion.

2. The temptation that leads us astray may be as sudden as it is successful. We may lose in one moment the fruit of a whole life! How frequently is this the case, and how few lay it to heart! A man may fall by the means of his understanding, as well as by means of his passions.

3. How strange is it that there should be found any backslider! that one who once felt the power of Christ should ever turn aside! But it is still stranger that any one who has felt it, and given in his life and conversation full proof that he has felt it, should not only let it slip, but at last deny that he ever had it, and even ridicule a work of grace in the heart! Such instances have appeared among men.

4. The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a twofold answer. 1. This covenant was designed to last only for a time, and when that time came, having waxed old, it vanished away. 2. It was long before that void, through want of the performance of the conditions. The covenant did not state merely, ye shall be circumcised, and observe all the rites and ceremonies of the law; but, ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbour as yourself. This condition, which was the very soul of the covenant, was universally broken by that people. Need they wonder, therefore, that God has cast then off? Jesus alone can restore them, and him they continue to reject. To us the new covenant says the same things: Ye shall love the Lord, &c.; if we do not so, we also shall be cut off. Take heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God. GALATIANS

Verses 27-29. For as many of you as have been baptized into Christ — In consequence of your believing in him with your heart unto righteousness, and have thereby testified and professed your faith in him; have put on Christ — Have received him as your righteousness and sanctification; have obtained union with him, and in consequence thereof a conformity to him; have in you the mind which was in him, and walk as he walked. “In the expression, have put on Christ, there is an allusion to the symbolical rite which in the first age usually accompanied baptism. The person to be baptized put off his old clothes before he went into the water, and put on new or clean raiment when he came out of it; to signify that he had put off his old corrupted nature, with all his former bad principles and corrupt practices, and was become a new man. Hence the expressions, putting off the old man, and putting on the new, Ephesians 4:22, 24.” — Macknight. There is neither Jew nor Greek, &c. — That is, the distinctions, which were before so much regarded, are in a manner done away, with respect to such: for under the gospel dispensation, God pays no regard to persons on account of their descent, their station, or their sex; but all who truly believe in Christ, have an equal right to the privileges of the gospel, are equally in favour with God, and are equal in respect and dignity. The Greek has the same privileges with the Jew, and the Jew may, without offending God, use the same freedom in approaching him with the Greek. To the Judaizing teachers, who imagined that the being Abraham’s children, according to the flesh, would of itself secure their acceptance with God, this must have appeared a most humiliating doctrine. But to the Galatians it was of singular use, to prevent their being seduced by those teachers, who strongly affirmed that the Gentiles could not share in the privileges of the people of God, without being circumcised. There is neither bond nor free — But slaves are now the Lord’s free-men, and freemen the Lord’s servants; and this consideration makes the freeman humble, and the slave cheerful; swallowing up, in a great measure, the sense of his servitude. There is neither male nor female — Under the law, males had greater privileges than females. For males alone bare in their bodies the sign of God’s covenant; they alone were capable of the priesthood and of the kingdom; and heritages belonged to them, preferably to females, in the same degree. For ye are all one in Christ Jesus — Are equally accepted in him; and being made one body in him, believers, of whatever nation, or sex, or condition they be, are all cemented in the bonds of holy love, and animated with the views of the same happiness. And if ye be Christ’s — By faith united to him, who is the promised seed, in whom all the nations shall be blessed; then are ye the true seed of Abraham — And are equally so whether ye be circumcised or not; and therefore are heirs according to the promise — Have a right to the heavenly inheritance by virtue of the promise made to Abraham.

29. Abraham’s seed… the promise—The promise in the Abrahamic covenant. See notes on vv. 16-18.

Ver. 29. Leads up the argument of §§ 13, 14 to the chief matter of Gal. 3, the promises to Abraham and his seed.

Ye are Christ’s: 1 Corinthians 3:23; 15:23; Romans 14:8. They who have put on Christ themselves belong to Him.

Then are ye, etc.: logical inference, Since all the Galatian Christians are in Christ and are thus in: some sense one person, and so belong to Christ and are in some sense a part of Christ; and since (as proved in Galatians 3:13, 16) the seed for which the promise to Abraham was made is coextensive with Christ, Paul infers that his readers also are included in Abraham’s seed.

Heirs according to promise: practical significance of the foregoing. What the heritage is, we learn from sons of God in Galatians 3:26. Cp. Romans 8:17.

Promise; recalls the whole argument of Galatians 3:14-29. According to promise: the mode and kind of heirship, viz. in virtue of an announcement of Coming benefit. Paul has no need to say that he refers to the promises to Abraham. He therefore speaks merely of promise in the abstract. The word heirs which in Greek closes the verse opens a way for § 15.

In SECTION 14 Paul describes his readers’ present position, after describing in § 13 their former state. They are no longer under any kind of restraint, and therefore not under the Law. For, by faith and in virtue of their union with Christ, they enjoy the glorious position of sons of God. For when they entered the Church of Christ they assumed His position and rights. In relation to Him all human relations vanish. For, in Christ, the many members of His Church become only one person. And, since they belong to Him in whom are fulfilled the promises made to Abraham’s seed, themselves are heirs on the basis of divine promise.