Christ is "Abraham's seed" ( Galatians 3:16 ): ye are "one in Christ" ( Galatians 3:28 ), and one with Christ, as having "put on Christ" ( Galatians 3:27 ); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Galatians 3:18 ); for it was to Abraham's seed that the inheritance was promised ( Galatians 3:16 ). But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Galatians 3… Then, finding himself hemmed in, he reversed his field. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, Galatians 3:5 , 16:17 , Hebrews 2:4 ; and by spiritual graces, Galatians 3:14 , Galatians 4:5 Galatians 4:6 , Ephesians 1:13 ), or by the hearing of faith?" But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). However, Vulgate and the old Italian versions translate as English Version. (19-25) Under the gospel state true believers are all one in Christ. For the "promise" was substantially the Gospel by anticipation. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. 27. baptized into Christ--( Romans 6:3 ). The moral law shows us what we ought to do, and so we learn our inability to do it. He reserved "the promise" to Himself and dispensed it according to His own goodness. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise. Proud member Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL]. ver. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [TRYPHO, in Justin Martyr, p. 249] ( 1 Peter 2:24 ). Deuteronomy 5:5 , "I stood between the Lord and you": the very definition of a mediator. Who has bewitched you? cannot--Greek, "doth not disannul." This verse is parenthetical. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. Most men continue shut up as in a dark dungeon, in love with their sins, being blinded and lulled asleep by Satan, through wordly pleasures, interests, and pursuits. doeth he it by the works of the law--that is, as a consequence resulting from (so the Greek) the works of the law (compare Galatians 3:2 ). The covenant God made with Abraham, was not done away by the giving the law to Moses. 4. The same phrase is in the Greek of Romans 3:26 . PERFECT obedience is required by the words, "in all things." Roy Riegels, the University of California center, scooped it up and cut across the field. Both in and by are included. Difference of sex makes no difference in Christian privileges. But--as the law cannot give life or righteousness [ALFORD]. The curse of … Assuredly among the latter. till the seed--during the period up to the time when the seed came. Several things made the folly of the Galatian Christians worse. Compare John 8:56 , Hebrews 4:2 . In baptism we put on Christ; therein we profess to be his disciples. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Galatians 3:8 ). This is not inconsistent with Galatians 3:15 , "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. 25. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. c. Before w… In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled ( Romans 11:26 ). Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but laid for a time under the Divine punishment. preached before the gospel--"announced beforehand the Gospel." unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. the scripture--which began to be written after the time of the promise, at the time when the law was given. No one has a legal claim to sit upon it but Himself, He being the only living direct representative ( Ezekiel 21:27 ). (26-29). No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [BENGEL]. "THE EPISTLE TO THE GALATIANS" Chapter Three OBJECTIVES IN STUDYING THIS CHAPTER 1) To perceive how we are clearly justified by faith in Christ, and not by the works of the Law 2) To understand why the Law was given, what purpose it served, and how long it was to last 3… The great design of the law was, that the promise by faith of Jesus Christ, might be given to those that believe; that, being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. Hence the phrase often recurs, "By the hand of Moses." In Galatians 3, Paul continues to make the case that faith in Christ is all that is required to be justified—"made righteous"—in God's eyes. 26. children--Greek, "sons." The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [BENGEL]. It is, in truth, the only way wherein any sinners ever were, or can be justified. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles ( Romans 10:12 , 1 Corinthians 12:13 , Colossians 3:11 ). 4. Galatians 3:1-29 (New International Version) Galatians 3 Faith or Observance of the Law. . The syllogism in this verse and Galatians 3:12 , is, according to Scripture, "The just shall live by faith." But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God ( Romans 13:14 ). The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. Chapter Summary Paul indicates the Galatian Christians are foolish for believing they need to follow the law of Moses to be right with God. 12. doeth--Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them ( Romans 2:13 Romans 2:17 Romans 2:23 , 10:5 ). Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. added--to the original covenant of promise. Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. This matters deeply to him. But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Those only are just or righteous who are freed from death and wrath, and restored into a state of life in the favour of God; and it is only through faith that persons become righteous. . hearing of faith--Faith consists not in working, but in receiving ( Romans 10:16 Romans 10:17 ). all--Greek neuter, "the universe of things": the whole world, man, and all that appertains to him. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," Deuteronomy 27:26 , Septuagint. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works ( Galatians 3:12 ), as the conditional element wherein he is justified. The city of God in heaven, is the portion or child's part. . Much less would the righteous God do so. In Him the lineal descent from David becomes extinct. Chapter 3. the same--these, and these alone, to the exclusion of all the other descendants of Abraham. by angels--as the instrumental enactors of the law [ALFORD] God delegated the law to angels as something rather alien to Him and severe ( Acts 7:53 , Hebrews 2:2 Hebrews 2:3 ; compare Deuteronomy 33:2 , "He came with ten thousands of saints," that is, angels, Psalms 68:17 ). 1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? (Gal 3:13-14) Jesus redeems us from the curse of the law. Seek to be sure of that above all things. 22. This chapter … as it is of no avail for justification, is it either useless, or contrary to the covenant of God? See Note there. life--The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? He does not, as in the case of "the covenant," add "enacted by God" ( John 1:17 ). 13. Thus he arrives at the same truth which he set out with ( Galatians 3:7 ). The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress … of The just shall live by faith--( Romans 1:17 , Habakkuk 2:4 ). Real Christians enjoy great privileges under the gospel; and are no longer accounted servants, but sons; not now kept at such a distance, and under such restraints as the Jews were. But one new "seed" of a righteous succession could be found. The Law of God is perfect but the penalty for breaking any part of God's law, however insignificant in our own eyes is death - eternal separation from God. Then he feels that the mercy and grace of God form his only hope. you--emphatical. Which of these had God owned with tokens of his favour and acceptance? 5. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator. the law which was--Greek, "which came into existence four hundred thirty years after" ( Exodus 12:40 Exodus 12:41 ). But He lives and shall reign on David's throne. Galatians 2: Galatians: Galatians 4. 16. The law did not teach a living, saving knowledge; but, by its rites and ceremonies, especially by its sacrifices, it pointed to Christ, that they might be justified by faith. The law was a preparatory dispensation for the Jewish nation ( Romans 5:20 ; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ. 10. 1 You foolish Galatians! This he does from the example of Abraham, whose faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man. Compare Romans 2:28 , Philippians 3:3 , Hebrews 9:10 . Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. He died without posterity. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" ( Revelation 1:6 ); they had prior right to inheritances. The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" ( Genesis 12:3 ), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith ( Romans 4:13 ); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ ( Romans 4:16 ). A mediator, as the very term signifies, is a friend that comes between two parties, and is not to act merely with and for one of them. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise.". He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 1 Corinthians 12:1-31 ). (1) The law “was added” after the covenant and thus was subordinate to it. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. faithful--implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification. Galatians 3:4 Or suffered Galatians 3:6 … God makes a covenant, but it is one of promise; whereas the law is a covenant of works. He broke loose, dashing toward the wrong end zone. . So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as JARCHIUS) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth ( Zephaniah 3:9 ). "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. 12. He, as being One, unites all believers, without distinction, to Himself ( Galatians 3:8 Galatians 3:16 Galatians 3:28 , Ephesians 1:10 , 2:14 ; compare Hebrews 2:11 ) in direct communion. The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. Paul referred toDeuteronomy 27:… CONTINUAL obedience by the word, "continueth." Compare Isaiah 24:22 , "As prisoners gathered in the pit and shut up in the prison." 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