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?

2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?

3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

4 Have ye suffered so many things in vain? if it be yet in vain.

5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?

6 Even as Abraham believed God, and it was accounted to him for righteousness.

7 Know ye therefore that they which are of faith, the same are the children of Abraham.

8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.

9 So then they which be of faith are blessed with faithful Abraham.

10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.

11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.

12 And the law is not of faith: but, The man that doeth them shall live in them.

13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:

14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.

15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.

16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.

17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.

18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.

19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

20 Now a mediator is not a mediator of one, but God is one.

21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.

22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.

23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.

24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

25 But after that faith is come, we are no longer under a schoolmaster.

26 For ye are all the children of God by faith in Christ Jesus.

27 For as many of you as have been baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.

29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

Commentary

Verse 1

Matthew Henry's Concise Bible Commentary
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
O foolish Galatians. An expostulation is here interwoven — I should rather say, inserted — amidst his doctrinal statements. Some will wonder that he did not delay it to the close of the Epistle, but the very serious nature of the errors which he has brought forward unquestionably roused him to a burst of passion. When we hear that the Son of God, with all his benefits, is rejected, that his death is esteemed as nothing, what pious mind would not break out into indignation? He therefore declares that those who allowed themselves to be involved in so heinous a crime must have been ἀνόητοι, that is, “disordered in mind.” He accuses them not only of having suffered themselves to be deceived, but of having been carried away by some sort of magical enchantment,which is a still more serious charge. He insinuates that their fall partook more of madness than of folly.Some think that Paul refers to the temper of the nation, that, being sprung from barbarians, it was more difficult to train them; but I rather think that he refers to the subject itself. It looks like something supernatural, that, after enjoying the gospel in such clearness, they should be affected by the delusions of Satan. He does not merely say that they were “bewitched” and “disordered in mind,” because they did not obey the truth; but because, after having received instruction so clear, so full, so tender, and so powerful, they immediately fell away. Erasmus has chosen to interpret the words, “that ye should not believethe truth.” I am not quite prepared to set aside that rendering, but would prefer the wordobey, because Paul does not charge them with having, from the outset, rejected the gospel, but with not having persevered in obedience.Before whose eyes. This is intended, as I have already hinted, to express an aggravation; for, the better opportunities they had of knowing Christ, the more heinous was the criminality of forsaking him. Such, he tells them, was the clearness of his doctrine, that it was not naked doctrine, but the express, living image of Christ.They had known Christ in such a manner, that they might be almost said to have seen him.Jesus Christ hath been evidently set forth. Augustine’s interpretation of the word προεγράφη, (“hath been set forth,”) is harsh, and inconsistent with Paul’s design. He makes it to signify that Christ was to be thrust out from possession. Others propose a different phrase, (proscriptus,) which, if used in the sense of “openly proclaimed,” would not be inapplicable. The Greeks, accordingly, borrow from this verb the word προγράμματα, to denote boards on which property intended to be sold was published, so as to be exposed to the view of all. But the participle,painted, is less ambiguous, and, in my own opinion, is exceedingly appropriate. To shew how energetic his preaching was, Paul first compares it to a picture, which exhibited to them, in a lively manner, the image of Christ.But, not satisfied with this comparison, he adds, Christ hath been crucified among you,intimating that the actual sight of Christ’s death could not have affected them more powerfully than his own preaching. The view given by some, that the Galatians had “crucified to themselves (Hebrews 6:6) the Son of God afresh, and put him to an open shame;” that they had withdrawn from the purity of the gospel; or, at least, had lent their ear, and given their confidence, to impostors who crucified him, — appears to me overstrained. The meaning therefore is, that Paul’s doctrine had instructed them concerning Christ in such a manner as if he had been exhibited to them in a picture, nay, “crucified among them.” Such a representation could not have been made by any eloquence, or by “enticing words of man’s wisdom,” (1 Corinthians 2:4,) had it not been accompanied by that power of the Spirit, of which Paul has treated largely in both the Epistles to the Corinthians.Let those who would discharge aright the ministry of the gospel learn, not merely to speak and declaim, but to penetrate into the consciences of men, to make them see Christ crucified, and feel the shedding of his blood. When the Church has painters such as these, she no longer needs the dead images of wood and stone, she no longer requires pictures; both of which, unquestionably, were first admitted to Christian temples when the pastors had become dumb and been converted into mere idols, or when they uttered a few words from the pulpit in such a cold and careless manner, that the power and efficacy of the ministry were utterly extinguished.
McArther Bible Commentary
foolish. This refers not to lack of intelligence, but to lack of obedience (cf. Luk 24:25; 1Ti 6:9; Tit 3:3). Paul expressed his shock, surprise, and outrage at the Galatians' defection. Who …? The Judaizers, the Jewish false teachers, were plaguing the Galatian churches (see Introduction: Background and Setting). bewitched. Charmed or misled by flattery and false promises. The term suggests an appeal to the emotions by the Judaizers. clearly portrayed. The Greek word describes the posting of official notices in public places. Paul's preaching had publicly displayed the true gospel of Jesus Christ before the Galatians. crucified. The crucifixion of Christ was a one-time historical fact with continuing results into eternity. Christ's sacrificial death provides eternal payment for believers' sins (cf. Heb 7:25), and does not need to be supplemented by any human works.
Bible Cross References
Acts 16:6 1 Corinthians 1:23 Galatians 1:2 Galatians 5:11

Verse 2

Matthew Henry's Concise Bible Commentary
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
John Wesley's Bible Commentary
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?
John Calvin Bible Commentary
This one I wish to learn from you.He now proceeds to support his cause by additional arguments. The first is drawn from their experience, for he reminds them in what manner the gospel was introduced among themselves. When they heard the gospel, they received the Spirit. It was not to the law, therefore, but to faith, that they owed the reception of this benefit. This same argument is employed by Peter in the defense which he makes to his brethren for having baptized uncircumcised persons. (Acts 10:47.) Paul and Barnabas followed the same course in the debate which they maintained at Jerusalem on this subject. (Acts 15:2, 12.) There was therefore manifest ingratitude in not submitting to the doctrine, by means of which they had received the Holy Spirit. The opportunity which he gives them to reply is expressive not of doubt, but of greater confidence: for their convictions, founded on their own experience, forced them to acknowledge that it was true.Faithis here put, by a figure of speech, for the gospel, which is elsewhere called “the law of faith,” (Romans 3:27,) because it exhibits to us the free grace of God in Christ, without any merit of works.The Spiritmeans here, I think, the grace of regeneration, which is common to all believers; though I have no objection to understand it as referring to the peculiar gifts by which the Lord, at that period, honored the preaching of the gospel.It may be objected, that the Spirit was not, in this respect, given to all. But, it was enough for Paul’s purpose, that the Galatians knew that the power of the Holy Spirit in his Church had accompanied Paul’s doctrine, and that believers were variously endowed with the gifts of the Spirit for general edification. It may likewise be objected, that those gifts were not infallible signs of adoption, and so do not apply to the present question. I reply, that it was enough that the Lord had confirmed the doctrine of Paul by the visible gifts of his Spirit. A still simpler view of the case is, that they had been distinguished by the ordinary privilege of adoption, before those impostors had brought forward their additions. “In whom,” says he to the Ephesians, “ye also trusted, after that ye heard the word of truth, the gospel of your salvation; in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise.” (Ephesians 1:13.)
McArther Bible Commentary
Did you receive the Spirit …? The answer to Paul's rhetorical question is obvious. The Galatians had received the Spirit when they were saved (Rom 8:9; 1Co 12:13; 1Jn 3:24; 1Jn 4:13), not through keeping the law, but through saving faith granted when hearing the gospel (cf. Rom 10:17). The hearing of faith is actually hearing with faith. Paul appealed to the Galatians' own salvation to refute the Judaizers' false teaching that keeping the law is necessary for salvation.
Bible Cross References
Romans 10:17 1 Corinthians 9:21 Galatians 3:3 Galatians 3:14 Hebrews 4:2 Hebrews 6:4

Verse 3

Matthew Henry's Concise Bible Commentary
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
John Wesley's Bible Commentary
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?
John Calvin Bible Commentary
Are ye so foolish?Commentators are not agreed as to what he means bythe Spiritand bythe flesh. He alludes, in my opinion, to what he had said about the Spirit. As if he had said, “As the doctrine of the gospel brought to you the Holy Spirit, the commencement of your course was spiritual; but now ye have fallen into a worse condition, and may be said to have fallen from the Spirit into the flesh.” The flesh denotes either outward and fading flyings, such as ceremonies are, particularly when they are separated from Christ; or it denotes dead and fading doctrine. There was a strange inconsistency between their splendid commencement and their future progress.
McArther Bible Commentary
Are you so foolish? Incredulous at how easily the Galatians had been duped, Paul asked a second rhetorical question, again rebuking them for their foolishness. begun in the Spirit … by the flesh. The notion that sinful, weak (Mat 26:41; Rom 6:19), fallen human nature could improve on the saving work of the Holy Spirit was ludicrous to Paul.
Bible Cross References
Ezekiel 18:24 Galatians 3:2 Galatians 3:4

Verse 4

Matthew Henry's Concise Bible Commentary
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Have ye suffered so many things?This is another argument. Having suffered so many things in behalf of the gospel, would they now, in an instant, lose it all? Nay, he puts it in the way of reproach, if they were willing to lose the advantage of so many illustrious struggles which they had made for the faith. If the true faith had not been delivered to them by Paul, it was rash to suffer anything in defense of a bad cause; but they had experienced the presence of God amidst their persecutions. Accordingly, he charges the false apostles with ill-will in depriving the Galatians of such valuable ornaments. But to mitigate the severity of this complaint, he adds,if it be yet in vain; thus inspiring their minds with the expectation of something better, and rousing them to the exercise of repentance. For the intention of all chastisement is, not to drive men to despair, but to lead them to a better course.
McArther Bible Commentary
suffered. The Greek word has the basic meaning of "experienced," and does not necessarily imply pain or hardship. Paul used it to describe the Galatians' personal experience of salvation in Jesus Christ. many things. This refers to all the blessings of salvation from God, Christ, and the Holy Spirit (cf. Eph 1:3). if indeed it was in vain. See Luk 8:13; Act 8:13, Act 8:21; 1Co 15:2; 2Co 6:1; 2Co 13:5-6.
Bible Cross References
Ezekiel 18:24 1 Corinthians 15:2 Galatians 3:3

Verse 5

Matthew Henry's Concise Bible Commentary
The Galatians reproved for departing from the great doctrine of justification alone, through faith in Christ.
Several things made the folly of the Galatian Christians worse. They had the doctrine of the cross preached, and the Lord's supper administered among them, in both which Christ crucified, and the nature of his sufferings, had been fully and clearly set forth. Had they been made partakers of the Holy Spirit, by the ministration of the law, or on account of any works done by them in obedience thereto? Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God owned with tokens of his favour and acceptance? It was not by the first, but the last. And those must be very unwise, who suffer themselves to be turned away from the ministry and doctrine which have been blessed to their spiritual advantage. Alas, that men should turn from the all-important doctrine of Christ crucified, to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, lest they should learn to trust in a crucified Saviour. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth? whether among those who preach justification by the works of the law, or those who preach the doctrine of faith? Assuredly among the latter.
John Wesley's Bible Commentary
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?
John Calvin Bible Commentary
He therefore that ministereth. He is not now speaking of the grace of regeneration, but of the other gifts of the Spirit; for a subject different from the preceding one is manifestly introduced. He warns them that all the gifts of the Holy Spirit, in which they excelled, are the fruits of the gospel, of that gospel which had been preached among them by his own lips. Their new teachers deprived them of those gifts when they left the gospel, and fled to another kind of doctrine. In proportion to the value which they attached to those gifts, to which the apostle here addsmiracles, they ought the more carefully and resolutely to adhere to the gospel.
McArther Bible Commentary
hearing of faith. See note on verse Gal 3:2.
Bible Cross References
Romans 10:17 1 Corinthians 12:10 2 Corinthians 9:10 Philippians 1:19

Verse 6

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on Romans 8:15.
John Wesley's Bible Commentary
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)
John Calvin Bible Commentary
Having appealed to facts and experience, he now gives quotations from Scripture. And first, he brings forward the example of Abraham. Arguments drawn from examples are not always so conclusive, but this is one of the most powerful, because neither in the subject nor in the person is there any ground of exception. There is no variety of roads to righteousness, and so Abraham is called “the father of all them that believe,” (Romans 4:11,) because he is a pattern adapted to all; nay, in his person has been laid down to us the universal rule for obtaining righteousness.6. Even as Abraham. We must here supply some such phrase asbut rather; for, having put a question, he resolved instantly to cut off every ground of hesitation. At least the phrase “even as,” (καθὼς,) refers only to the verse immediately preceding, to the “ministration of the Spirit and of miracles by the hearing of faith;” as if he had said, that, in the grace bestowed on them, a similarity might be found to the case of Abraham.Believed God. By this quotation he proves both here, and in the 4th chapter of the Epistle to the Romans, that men are justified by faith, because the faith of Abrahamwas accounted to him, for righteousness. (Romans 4:3.) We must here inquire briefly, first, what Paul intends byfaith; secondly, what isrighteousness; and thirdly, why faith is represented to be a cause of justification. Faith does not mean any kind of conviction which men may have of the truth of God; for though Cain had a hundred times exercised faith in God when denouncing punishment against him, this had nothing to do with obtaining righteousness. Abraham was justified by believing, because, when he received from God a promise of fatherly kindness, he embraced it as certain. Faith therefore has a relation and respect to such a divine promise as may enable men to place their trust and confidence in God.As to the word righteousness, we must attend to the phraseology of Moses. When he says, that“he believed in the Lord, and he counted it to him for righteousness,” (Genesis 15:6,)he intimates that that person is righteous who is reckoned as such in the sight of God. Now, since men have not righteousness dwelling within themselves, they obtain this by imputation; because God holds their faith as accounted for righteousness. We are therefore said to be “justified by faith,” (Romans 3:28; 5:1,) not because faith infuses into us a habit or quality, but because we are accepted by God.But why does faith receive such honor as to be entitled a cause of our justification? First, we must observe, that it is merely an instrumental cause; for, strictly speaking, our righteousness is nothing else than God’s free acceptance of us, on which our salvation is founded. But as the Lord testifies his love and grace in the gospel, by offering to us that righteousness of which I have spoken, so we receive it by faith. And thus, when we ascribe to faith a man’s justification, we are not treating of the principal cause, but merely pointing out the way in which men arrive at true righteousness. For this righteousness is not a quality which exists in men, but is the mere gift of God, and is enjoyed by faith only; and not even as a reward justly due to faith, but because we receive by faith what God freely gives. All such expressions as the following are of similar import: We are “justified freely by his grace.” (Romans 3:24.) Christ is our righteousness. The mercy of God is the cause of our righteousness. By the death and resurrection of Christ, righteousness has been procured for us. Righteousness is bestowed on us through the gospel. We obtain righteousness by faith.Hence appears the ridiculousness of the blunder of attempting to reconcile the two propositions, that we are justified by faith, and that we are justified at the same time by works; for he who is “just by faith” (Habakkuk 2:4Hebrews 10:38) is poor and destitute of personal righteousness, and relies on the grace of God alone. And this is the reason why Paul, in the Epistle to the Romans, concludes that Abraham, having obtained righteousness by faith, had no right to glory before God. (Romans 4:2.) For it is not said that faith was imputed to him for a part of righteousness, but simply for righteousness; so that his faith was truly his righteousness. Besides, faith looks at nothing but the mercy of God, and a dead and risen Christ. All merit of works is thus excluded from being the cause of justification, when the whole is ascribed to faith. For faith, — so far as it embraces the undeserved goodness of God, Christ with all his benefits, the testimony of our adoption which is contained in the gospel, — is universally contrasted with the law, with the merit of works, and with human excellence. The notion of the sophists, that it is contrasted with ceremonies alone, will presently be disproved, with little difficulty, from the context. Let us therefore remember, that those who are righteous by faith, are righteous out of themselves, that is, in Christ.Hence, too, we obtain a refutation of the idle cavilling of certain persons who evade Paul’s reasoning. Moses they tell us, gives the name of righteousness to goodness; and so means nothing more than that Abraham was reckoned a good man, because he believed God. Giddy minds of this description, raised up in our time by Satan, endeavor, by indirect slanders, to undermine the certainty of Scripture. Paul knew that Moses was not there giving lessons to boys in grammar, but was speaking of a decision which God had pronounced, and very properly viewed the word righteousness in a theological sense. For it is not in that sense in which goodness is mentioned with approbation among men, that we are accounted righteous in the sight of God, but only where we render perfect obedience to the law. Righteousness is contrasted with the transgression of the law, even in its smallest point; and because we have it not from ourselves, it is freely given to us by God. But here the Jews object that Paul has completely tortured the words of Moses to suit his own purpose; for Moses does not here treat of Christ, or of eternal life, but only mentions an earthly inheritance. The Papists are not very different from the Jews; for, though they do not venture to inveigh against Paul, they entirely evade his meaning. Paul, we reply, takes for granted, what Christians hold to be a first principle, that whatever promises the Lord made to Abraham were appendages of that first promise, “I am thy shield, and thy exceeding great reward.” (Genesis 15:1.)When Abraham received the promise,“In multiplying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore” (Genesis 22:17,)he did not limit his view to that word, but included it in the grace of adoption as a part of the whole, and, in the same manner, every other promise was viewed by him as a testimony of God’s fatherly kindness, which tended to strengthen his hope of salvation. Unbelievers differ from the children of God in this respect, that, while they enjoy in common with them the bounties of Providence, they devour them like cattle, and look no higher. The children of God, on the other hand, knowing that all their blessings have been sanctified by the promises, acknowledge God in them as their Father. They are often directed, in this way, to the hope of eternal life; for they begin with the faith of their adoption, which is the foundation of the whole. Abraham was not justified merely because he believed that God would “multiply his seed,” (Genesis 22:17,) but because he embraced the grace of God, trusting to the promised Mediator, in whom, as Paul elsewhere declares, “all the promises of God are yea and amen.” (2 Corinthians 1:20.)
McArther Bible Commentary
As he does in Romans (see note on Rom 4:3), Paul quoting Gen 15:6 uses Abraham as proof that there has never been any other way of salvation than by grace through faith. Even the OT teaches justification by faith.
Bible Cross References
Genesis 15:6 Romans 4:3

Verse 7

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on Romans 8:15.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Know ye therefore, or,ye know; for both readings are equally agreeable to the Greek termination γινώσκετε. But it matters little which is preferred, for the meaning is the same, only that the old translation, (know ye,) which I have followed, is more energetic.He says that those “are of faith,” who have relinquished all confidence in works, and rely on the promise of God alone. It is on the authority of Paul himself that we give this interpretation; for in the Epistle to the Romans he thus writes:“To him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is accounted for righteousness.” (Romans 4:4,5.)To be of faith, therefore, is to rest their righteousness and hope of salvation on the mercy of God. That such are the children of God he concludes from the preceding statement; for if Abraham was justified by faith those who wish to be his children must likewise abide firmly by faith. He has omitted one remark, which will be readily supplied, that there is no place in the church for any man who is not a son of Abraham.
McArther Bible Commentary
sons of Abraham. Believing Jews and Gentiles are the true spiritual children of Abraham because they follow his example of faith (cf. Gal 3:29; Rom 4:11, Rom 4:16).
Bible Cross References
Luke 19:9 John 8:39 Romans 4:16 Galatians 3:9 Galatians 6:16

Verse 8

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on Romans 8:15.
EGW SDA Bible Commentary
. See EGW on Genesis 12:2, 3; Acts 15:11.
John Wesley's Bible Commentary
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)
John Calvin Bible Commentary
The scripture foreseeing. What he had said in a general manner is now applied expressly to the Gentiles; for the calling of the Gentiles was a new and extraordinary occurrence. Doubts existed as to the manner in which they should be called. Some thought that they were required “to be circumcised and to keep the law,” (Acts 15:24,) and that otherwise they were shut out from having a share in the covenant. But Paul shews, on the other hand, that by faith they arrive at the blessing, and by faith they must be “in grafted” (Romans 11:17, 24,) into the family of Abraham. How does he prove this? Because it is said,In thee shall all nations be blessed. These words unquestionably recall that all must be blessed in the same manner as Abraham; for he is the model, nay, the rule, to be universally observed. Now, he obtained the blessing by faith, and in the same manner must it be obtained by all.
McArther Bible Commentary
Scripture, foreseeing. Personifying the Scriptures was a common Jewish figure of speech (cf. Gal 4:30; Joh 7:38, Joh 7:42; Joh 19:37; Rom 9:17; Rom 10:11; Rom 11:2; 1Ti 5:18). Because Scripture is God's Word, when it speaks, God speaks. preached the gospel to Abraham. The "good news" to Abraham was the news of salvation for all the nations (quoted from Gen 12:3; Gen 18:18). See Gen 22:18; Joh 8:56; Act 26:22-23. Salvation has always, in every age, been by faith.
Bible Cross References
Genesis 12:3 Genesis 18:18 Genesis 22:18 Genesis 26:4 Jeremiah 4:2 Romans 3:30

Verse 9

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on Romans 8:15.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Faithful Abraham. This expression is very emphatic. Theyare blessed, not with Abraham as circumcised, nor as entitled to boast of the works of the law, nor as a Hebrew, nor as relying on his own excellence, but with Abraham, who by faith alone obtained the blessing; for no personal quality is here taken into the account, but faith alone. The word Blessing is variously employed in Scripture: but here it signifies Adoption into the inheritance of eternal life.
McArther Bible Commentary
those who are of faith … Abraham. Whether Jew or Gentile. The OT predicted that Gentiles would receive the blessings of justification by faith, as did Abraham. Those blessings are poured out on all believers because of Christ (cf. Joh 1:16; Rom 8:32; Eph 1:3; Eph 2:6-7; Col 2:10; 1Pe 3:9; 2Pe 1:3-4).
Bible Cross References
Genesis 24:1 Galatians 3:7

Verse 10

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on ch. 2:16; Romans 3:19-28.
John Wesley's Bible Commentary
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)
John Calvin Bible Commentary
For as many as are of the works of the law. The argument is drawn from the contradictory nature of the two schemes; for the same fountain does not yield both hot and cold. The law holds all living men under its curse; and from the law, therefore, it is in vain to expect a blessing. They are declared to beof the works of the lawwho place their trust for salvation in those works; for such modes of expression must always be interpreted by the state of the question. Now, we know that the controversy here relates to righteousness. All who wish to be justified by the works of the law are declared to be liable to the curse. But how does he prove this? The sentence of the law is, that all who have transgressed any part of the law are cursed. Let us now see if there be any living man who fulfils the law. But no such person, it is evident, has been, or ever can be found. All to a man are here condemned. The minor and the conclusion are wanting, for the entire syllogism would run thus: “Whoever has come short in any part of the law is cursed; all are held chargeable with this guilt; therefore all are cursed.” This argument of Paul would not stand, if we had sufficient strength to fulfill the law; for there would then be a fatal objection to the minor proposition. Either Paul reasons badly, or it is impossible for men to fulfill the law.An antagonist might now object: “I admit that all transgressors are accursed; what then? Men will be found who keep the law; for they are free to choose good or evil.” But Paul places here beyond controversy, what the Papists at this day hold to be a detestable doctrine, that men are destitute of strength to keep the law. And so he concludes boldly that all are cursed, because all have been commanded to keep the law perfectly; which implies that in the present corruption of our nature the power of keeping it perfectly is wanting. Hence we conclude that the curse which the law pronounces, though, in the phrase of logicians, it is accidental, is here perpetual and inseparable from its nature. The blessing which it offers to us is excluded by our depravity, so that the curse alone remains.
McArther Bible Commentary
as many as are of the works of the law. Those attempting to earn salvation by keeping the law. under the curse. Quoted from Deu 27:26 to show that failure to keep the law perfectly brings divine judgment and condemnation. One violation of the law deserves the curse of God. Cf. Deuteronomy 27, 28. all things. See Jas 2:10. No one can keep all the commands of the law-not even strict Pharisees like Saul of Tarsus (Rom 7:7-12).
Bible Cross References
Genesis 4:11 Deuteronomy 27:26 Jeremiah 11:3 Romans 4:15 2 Corinthians 3:7

Verse 11

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on ch. 2:16; Romans 3:19-28.
John Wesley's Bible Commentary
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) .
John Calvin Bible Commentary
But that no man, is justified by the law. He again argues from a comparison of contradictory schemes. “If we are justified by faith, it is not by the law: but we are justified by faith therefore it is not by the law.” The minor is proved by a passage from Habakkuk, which is also quoted in the Epistle to the Romans. (Habakkuk 2:4;Romans 1:17.) The major is proved by the difference in the methods of justification. The law justifies him who fulfils all its precepts, while faith justifies those who are destitute of the merit of works, and who rely on Christ alone. To be justified by our own merit, and to be justified by the grace of another, are two schemes which cannot be reconciled: one of them must be overturned by the other. Such is the amount of the argument: let us now attend to the separate clauses.The just shall live by faith. As we had occasion to expound this passage where it occurs in the Epistle to the Romans, it will be unnecessary to repeat the exposition of it here. The prophet evidently describes a proud confidence in the flesh as contrasted with true faith. He declares, that “the just shall live;” by which he means, not that they are supported for a short period, and liable to be overwhelmed by an approaching storm; but that they shall continue to live, and that, even amidst the most imminent danger, their life shall be preserved. There is therefore no weight in the scornful reproaches of our adversaries, who allege that the prophet there employs the word Faith in a wider acceptation than Paul does in this passage. By Faith he evidently means the exercise of a calm, steady conscience, relying on God alone; so that Paul’s quotation is properly applied.
McArther Bible Commentary
no one is justified by the law. Cf. Rom 3:20. justified. Made righteous before God. See note on Rom 3:24. the just shall live by faith. See note on Rom 1:17. Paul's earlier OT quote (Gal 3:10; cf. Deu 27:26) showed that justification does not come from keeping the law; this quote from Hab 2:4 shows that justification is by faith alone (cf. Heb 10:38).
Bible Cross References
Habakkuk 2:4 Romans 1:17 Galatians 2:16 Hebrews 10:38 James 1:27

Verse 12

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on ch. 2:16; Romans 3:19-28.
John Wesley's Bible Commentary
And the law is not of faith - But quite opposite to it: it does not say, Believe; but, Do. (Leviticus 18:5)
John Calvin Bible Commentary
And the law is not of faith. The law evidently is not contrary to faith; otherwise God would be unlike himself; but we must return to a principle already noticed, that Paul’s language is modified by the present aspect of the case. The contradiction between the law and faith lies in the matter of justification. You will more easily unite fire and water, than reconcile these two statements, that men are justified by faith, and that they are justified by the law. “The law is not of faith;” that is, it has a method of justifying a man which is wholly at variance with faith.But the man who shall do these things.The difference lies in this, that man, when he fulfils the law, is reckoned righteous by a legal righteousness, which he proves by a quotation from Moses. (Leviticus 18:5.) Now, what is the righteousness of faith? He defines it in the Epistle to the Romans,“If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved.” (Romans 10:9.)And yet it does not follow from this, that faith is inactive, or that it sets believers free from good works. For the present question is not, whether believers ought to keep the law as far as they can, (which is beyond all doubt,) but whether they can obtain righteousness by works, which is impossible. But since God promises life to the doers of the law, why does Paul affirm that they are not righteous? The reply to this objection is easy. There are none righteous by the works of the law, because there are none who do those works. We admit that the doers of the law, if there were any such, are righteous; but since that is a conditional agreement, all are excluded from life, because no man performs that righteousness which he ought. We must bear in memory what I have already stated, that to do the law is not to obey it in part, but to fulfill everything which belongs to righteousness; and all are at the greatest distance from such perfection.
McArther Bible Commentary
the law is not of faith. Justification by faith and justification by keeping the law are mutually exclusive, as Paul's OT quote from Lev 18:5 proves.
Bible Cross References
Leviticus 18:5 Romans 7:10 Romans 10:5

Verse 13

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
EGW SDA Bible Commentary
. See EGW on ch. 2:16; Romans 3:19-28.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-18; Hebrews 13:11-13.
John Wesley's Bible Commentary
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) .
John Calvin Bible Commentary
Christ hath redeemed us. The apostle had made all who are under the law subject to the curse; from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it, by shewing that Christ hath made us free, which still farther aids his purpose. If we are saved, because we have been freed from the curse of the law, then righteousness is not by the law. He next points out the manner in which we are made free.It is written, Cursed is every one that hangeth on a tree. Now, Christ hung upon the cross, therefore he fell under that curse. But it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, he does not say that Christ was cursed, but, which is still more, that he wasa curse, — intimating, that the curse “of all menwas laid upon him” (Isaiah 53:6.) If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession of which we glory. It was not unknown to God what death his own Son would die, when he pronounced the law, “He that is hanged is accursed of God.” (Deuteronomy 21:23.)But how does it happen, it will be asked, that a beloved Son is cursed by his Father? We reply, there are two things which must be considered, not only in the person of Christ, but even in his human nature. The one is, that he was the unspotted Lamb of God, full of blessing and of grace; the other is, that he placed himself in our room, and thus became a sinner, and subject to the curse, not in himself indeed, but in us, yet in such a manner, that it became necessary for him to occupy our place. He could not cease to be the object of his Father’s love, and yet he endured his wrath. For how could he reconcile the Father to us, if he had incurred his hatred and displeasure? We conclude, that he “did always those things that pleased” (John 8:29) his Father. Again, how would he have freed us from the wrath of God, if he had not transferred it from us to himself? Thus, “he was wounded for our transgressions,” (Isaiah 53:5,) and had to deal with God as an angry judge. This is the foolishness of the cross, (1 Corinthians 1:18,) and the admiration of angels, (1 Peter 1:12,) which not only exceeds, but swallows up, all the wisdom of the world.
McArther Bible Commentary
Christ has redeemed us from the curse of the law. The Greek word translated "redeemed" was often used to speak of buying a slave's or debtor's freedom. Christ's death, because it was a death of substitution for sin, satisfied God's justice and exhausted His wrath toward His elect, so that Christ actually purchased believers from slavery to sin and from the sentence of eternal death (Gal 4:5; Tit 2:14; 1Pe 1:18; cf. Rom 3:24; 1Co 1:30; Eph 1:7; Col 1:14; Heb 9:12). having become a curse for us. By bearing God's wrath for believers' sins on the cross (see note on 2Co 5:21; cf. Heb 9:28; 1Pe 2:24; Gal 3:18), Christ took upon Himself the curse pronounced on those who violated the law (see note on Gal 3:10). it is written. The common NT way (sixty-one times) of introducing OT quotes (see note on Rom 3:10). Deu 21:23 is quoted.
Bible Cross References
Deuteronomy 21:23 Acts 5:30 2 Corinthians 5:21 Galatians 4:5

Verse 14

Matthew Henry's Concise Bible Commentary
This doctrine established from the example of Abraham.
The apostle proves the doctrine he had blamed the Galatians for rejecting; namely, that of justification by faith without the works of the law. 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. The Scripture is said to foresee, because the Holy Spirit that indited the Scripture did foresee. Through faith in the promise of God he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith; for who can in any other way escape the curse of the holy law? The curse is against all sinners, therefore against all men; for all have sinned, and are become guilty before God: and if, as transgressors of the law, we are under its curse, it must be vain to look for justification by it. 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. Thus we see that justification by faith is no new doctrine, but was taught in the church of God, long before the times of the gospel. It is, in truth, the only way wherein any sinners ever were, or can be justified. Though deliverance is not to be expected from the law, there is a way open to escape the curse, and regain the favour of God, namely, through faith in Christ. 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. The heavy sufferings of the Son of God, more loudly warn sinners to flee from the wrath to come, than all the curses of the law; for how can God spare any man who remains under sin, seeing that he spared not his own Son, when our sins were charged upon him? Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
That the blessing of Abraham. Having said that “Christ hath redeemed us from the curse of the law” he now applies that statement more closely to his purpose. The promised blessing of Abraham is founded on this, and flows from it to the Gentiles. If the Jews must be delivered from the law, in order to become the heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit? And if that blessing is found in Christ alone, it is faith in Christ which alone brings it into our possession.The promise of the Spiritappears to me to mean, agreeably to a Hebrew idiom, a spiritual promise. Although that promise relates to the New Testament, “I will pour out my Spirit upon all flesh,” (Joel 2:28,) yet, in this passage, Paul refers to another subject. The spirit is here contrasted with all outward things, not with ceremonies merely, but with lineal descent, so as to leave no room for diversity of rank. From the nature of the promise, he proves that Jews differ nothing from Gentiles; because, if it is spiritual, it is received by faith alone.
McArther Bible Commentary
the blessing of Abraham. Faith in God's promise of salvation. See note on verse Gal 3:9. promise of the Spirit. From God the Father. Cf. Isa 32:15; Isa 44:3; Isa 59:19-21; Eze 36:26-27; Eze 37:14; Eze 39:29; Joe 2:28-29; Luk 11:13; Luk 24:49; Joh 7:37-39; Joh 14:16, Joh 14:26.
Bible Cross References
Acts 2:33 Romans 4:9 Romans 4:16 Galatians 3:2 Galatians 3:28 Ephesians 1:13 1 Peter 3:9

Verse 15

Matthew Henry's Concise Bible Commentary
From the covenant of promises, which the law could not disannul.
The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
I speak after the manner of men. By this expression he intended to put them to the blush. It is highly disgraceful and base that the testimony of God should have less weight with us than that of a mortal man. In demanding that the sacred covenant of God shall receive not less deference than is commonly yielded to ordinary human transactions, he does not place God on a level with men. The immense distance between God and men is still left for their consideration.Though it be but a man’s covenant. This is an argument from the less to the greater. Human contracts are admitted on all hands to be binding: how much more what God has established? The Greek word διαθήκη, here used, signifies more frequently, what the Latin versions here render it, (testamentum,) a testament; but sometimes too, acovenant, though in this latter sense the plural number is more generally employed. It is of little importance to the present passage, whether you explain itcovenantortestament. The case is different with the Epistle to the Hebrews, where the apostle unquestionably alludes to testaments, (Hebrews 9:16, 17;) but here I prefer to take it simply for the covenant which God made. The analogy from which the apostle argues, would not apply so strictly to a testament as to a covenant. The apostle appears to reason from human bargains to that solemn covenant into which God entered with Abraham. If human bargains be so firm that they can receive no addition, how much more must this covenant remain inviolable?
McArther Bible Commentary
Brethren. This term of endearment reveals Paul's compassionate love for the Galatians-which they may have begun to question in light of his stern rebuke (Gal 3:1, Gal 3:3). manner of men … man's covenant. Even human covenants, once confirmed, are considered irrevocable and unchangeable, how much more a covenant made by the unchanging God (Mal 3:6; Jas 1:17).
Bible Cross References
Acts 1:15 Romans 1:13 Romans 3:5 Galatians 6:18 Hebrews 6:13 Hebrews 6:16

Verse 16

Matthew Henry's Concise Bible Commentary
From the covenant of promises, which the law could not disannul.
The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
John Wesley's Bible Commentary
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) .
John Calvin Bible Commentary
Now to Abraham, and his seed. Before pursuing his argument, he introduces an observation about the substance of the covenant, that it rests on Christ alone. But if Christ be the foundation of the bargain, it follows that it is of free grace; and this too is the meaning of the wordpromise. As the law has respect to men and to their works, so the promise has respect to the grace of God and to faith.He saith not, And to seeds.To prove that in this place God speaks of Christ, he calls attention to the singular number as denoting some particular seed. I have often been astonished that Christians, when they saw this passage so perversely tortured by the Jews, did not make a more determined resistance; for all pass it slightly as if it were an indisputed territory. And yet there is much plausibility in their objection. Since the wordseedis a collective noun, Paul appears to reason inconclusively, when he contends that a single individual is denoted by this word, under which all the descendants of Abraham are comprehended in a passage already quoted, “In multiplying I will multiply thy seed,זרע(zerang,) orזרעך(zargnacha,) as the stars of the heaven, and as the sand which is upon the sea-shore.” (Genesis 22:17.) Having, as they imagine, detected the fallacy of the argument, they treat us with haughty triumph.I am the more surprised that our own writers should have been silent on this head, as we have abundant means of repelling their slander. Among Abraham’s own sons a division began, for one of the sons was cut off from the family. “In Isaac shall thy seed be called.” (Genesis 21:12.) Consequently Ishmael is not included in the reckoning. Let us come a step lower. Do the Jews allow that the posterity of Esau are the blessed seed? nay, it will be maintained that their father, though the first-born, was struck off. And how many nations have sprung from the stock of Abraham who have no share in this “calling?” The twelve patriarchs, at length, formed twelve heads, not because they were descended from the line of Abraham, but because they had been appointed by a particular election of God. Since the ten tribes were carried away, (Hosa 9:17,) how many thousands have so degenerated that they no longer hold a name among the seed of Abraham? Lastly, a trial was made of the tribe of Judah, that the real succession to the blessing might be transmitted among a small people. And this had been predicted by Isaiah,“Though thy people Israel be as the sand of the sea, yet a remnant of them shall return.” (Isaiah 10:22.)Hitherto I have said nothing which the Jews themselves do not acknowledge. Let them answer me then; how comes it that the thirteen tribes sprung from the twelve patriarchs were the seed of Abraham, in preference to Ishmaelites and Edomites? Why do they exclusively glory in that name, and set aside the others as a spurious seed? They will, no doubt, boast that they have obtained it by their own merit; but Scripture, on the contrary, asserts that all depends on the calling of God; for we must constantly return to the privilege conveyed in these words, “In Isaac shall thy seed be called.” (Genesis 21:12.) The uninterrupted succession to this privilege must have been in force until Christ; for, in the person of David, the Lord afterwards brought back by recovery, as we might say, the promise which had been made to Abraham. In proving, therefore, that this prediction applies to a single individual, Paul does not make his argument rest on the use of the singular number. He merely shews that the wordseedmust denote one who was not only descended from Abraham according to the flesh, but had been likewise appointed for this purpose by the calling of God. If the Jews deny this, they will only make themselves ridiculous by their obstinacy.But as Paul likewise argues from these words, that a covenant had been made in Christ, or to Christ, let us inquire into the force of that expression, “In thy seed shall all the nations of the earth be blessed.” (Genesis 22:18.)The Jews taunt the apostle with making a comparison, as if the seed of Abraham were to be quoted as an example in all disastrous omens and prayers; while, on the contrary, to curse in Sodom or Israel is to employ the name of Sodom or Israel in forms of cursing. This, I own, is sometimes the case, but not always; for to bless one’s self in God has quite a different meaning, as the Jews themselves admit. Since, therefore, the phrase is ambiguous, denoting sometimes a cause and sometimes a comparison, wherever, it occurs, it must be explained by the context. We have ascertained, then, that we are all cursed by nature, and that the blessing of Abraham has been promised to all nations. Do all indiscriminately reach it? Certainly not, but those only who are “gathered” (Isaiah 66:8) to the Messiah; for when, under His government and direction, they are collected into one body, they then become one people. Whoever then, laying disputing aside, shall inquire into the truth, will readily acknowledge that the words here signify not a mere comparison but a cause; and hence it follows that Paul had good ground for saying, that the covenant was made in Christ, or in reference to Christ.
McArther Bible Commentary
Seed. Cf. verse Gal 3:19. The quote is from Gen 12:7. The singular form of the Hebrews word, like its English and Greek counterparts, can be used in a collective sense. Paul's point is that in some OT passages (e.g., Gen 3:15; Gen 22:18), seed refers to the greatest of Abraham's descendants, Jesus Christ. promises. Those associated with the Abrahamic covenant (Gen 12:3, Gen 12:7; Gen 13:15-16; Gen 15:5, Gen 15:18; Gen 17:8; Gen 22:16-18; Gen 26:3-4; Gen 28:13-14). Because they were made both to Abraham and his descendants, they did not become void when Abraham died, or when the law came.
Bible Cross References
Genesis 12:7 Genesis 17:7 Genesis 22:18 Matthew 1:1 Luke 1:55 Acts 3:25 Romans 4:13 Romans 4:16 Romans 9:4 2 Corinthians 11:22 Galatians 3:19

Verse 17

Matthew Henry's Concise Bible Commentary
From the covenant of promises, which the law could not disannul.
The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The law which was four hundred and thirty years after. If we listen to Origen and Jerome and all the Papists, there will be little difficulty in refuting this argument. Paul reasons thus: “A promise was given to Abraham four hundred and thirty years before the publication of the law; therefore the law which came after could not disannul the promise; and hence he concludes that ceremonies are not necessary.” But it may be objected, the sacraments were given in order to preserve the faith, and why should Paul separate them from the promise? He does so separate them, and proceeds to argue on the matter. The ceremonies themselves are not so much considered by him as something higher, — the effect of justification which was attributed to them by false apostles, and the obligation on the conscience. From ceremonies, accordingly, he takes occasion to discuss the whole subject of faith and works. If the point in dispute had no connection with obtaining righteousness, with the merit of works, or with ensnaring the conscience, ceremonies would be quite consistent with the promise.What, then, is meant by this disannullingof the promise, against which the apostle contends? The impostors denied that salvation is freely promised to men, and received by faith, and, as we shall presently see, urged the necessity of works in order to merit salvation. I return to Paul’s own language. “The law,” he says, “is later than the promise, and therefore does not revoke it; for a covenant once sanctioned must remain perpetually binding.” I again repeat, if you do not understand that the promise is free, there will be no force in the statement; for the law and the promise are not at variance but on this single point, that the law justifies a man by the merit of works, and the promise bestows righteousness freely. This is made abundantly clear when he calls it acovenantfounded on Christ.But here we shall have the Papists to oppose us, for they will find a ready method of evading this argument. “We do not require,” they will say, “that the old ceremonies shall be any longer binding; let them be laid out of the question; nevertheless a man is justified by the moral law. For this law, which is as old as the creation of man, went before God’s covenant with Abraham; so that Paul’s reasoning is either frivolous, or it holds against ceremonies alone.” I answer, Paul took into account what was certainly true, that, except by a covenant with God, no reward is due to works. Admitting, then, that the law justifies, yet before the law men could not merit salvation by works, because there was no covenant. All that I am now affirming is granted by the scholastic theologians: for they maintain that works are meritorious of salvation, not by their intrinsic worth, but by the acceptance of God, (to use their own phrase,) and on the ground of a covenant. Consequently, where no divine covenant, no declaration of acceptance is found, — no works will be available for justification: so that Paul’s argument is perfectly conclusive. He tells us that God made two covenants with men; one through Abraham, and another through Moses. The former, being founded on Christ, was free; and therefore the law, which came after, could not enable men to obtain salvation otherwise than by grace, for then, “it would make the promise of none effect.” That this is the meaning appears clearly from what immediately follows.
McArther Bible Commentary
four hundred and thirty years. From Israel's sojourn in Egypt (cf. Exo 12:40) to the giving of the law at Sinai (c. 1445 B.C.). The law actually came 645 years after the initial promise to Abraham (c. 2090 B.C.; cf. Gen 12:4; Gen 21:5; Gen 25:26; Gen 47:9), but the promise was repeated to Isaac (Gen 26:24) and later to Jacob (c. 1928 B.C.; Gen 28:15). The last known reaffirmation of the Abrahamic covenant to Jacob occurred in Gen 46:2-4 (c. 1875 B.C.) just before he went to Egypt-430 years before the Mosaic Law was given. the covenant. The Abrahamic covenant (see note on Gal 3:16). For a discussion of the biblical covenants, see notes on Gen 9:16; Gen 12:1-3; Rom 9:4. confirmed before by God. See note on verse Gal 3:15. The term means "ratified." Once God ratified the covenant officially (see notes on Gen 15:9-21), it had lasting authority so that nothing and no one could annul it. The Abrahamic covenant was unilateral (God made the promise to Himself), eternal (it provided for everlasting blessing), irrevocable (it will never cease), unconditional (in that it depended on God, not man), but its complete fulfillment awaits the salvation of Israel and the millennial kingdom of Jesus Christ.
Bible Cross References
Genesis 15:13 Exodus 12:40 Psalm 105:9 Acts 7:6 Ephesians 2:12

Verse 18

Matthew Henry's Concise Bible Commentary
From the covenant of promises, which the law could not disannul.
The covenant God made with Abraham, was not done away by the giving the law to Moses. The covenant was made with Abraham and his Seed. It is still in force; Christ abideth for ever in his person, and his spiritual seed, who are his by faith. By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to the person of every man; the promises of the gospel are first made to Christ, then by him to those who are by faith ingrafted into Christ. Rightly to divide the word of truth, a great difference must be put between the promise and the law, as to the inward affections, and the whole practice of life. When the promise is mingled with the law, it is made nothing but the law. Let Christ be always before our eyes, as a sure argument for the defence of faith, against dependence on human righteousness.
John Wesley's Bible Commentary
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.
McArther Bible Commentary
Paul again emphasized that there is no middle ground between law (works) and promise (grace); the two principles are mutually exclusive ways of salvation (cf. Rom 4:14). An "inheritance" by definition is something granted, not worked for, as proven in the case of Abraham.
Bible Cross References
Romans 4:14 Galatians 3:29 Hebrews 6:13 Hebrews 6:14

Verse 19

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. 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. 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. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
EGW SDA Bible Commentary
. See EGW on 2 Corinthians 3:7-11.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
When we are told that the law has no influence in obtaining justification, various suggestions immediately arise, that it must be either useless, or opposed to God’s covenant, or something of that sort. Nay, it might occur, why should we not say of the law, what Jeremiah says of the New Testament, (Jeremiah 31:31,) that it was given at a later period, in order to supply the weakness of the former doctrine? Objections of this kind must be answered, if Paul wished to satisfy the Galatians. First, then, he inquires, — what is the use of the law? Having come after the promise, it appears to have been intended to supply its defects; and there was room at least for doubting, whether the promise would have been effectual, if it had not been aided by the law. Let it be observed, that Paul does not speak of the moral law only, but of everything connected with the office held by Moses. That office, which was peculiar to Moses, consisted in laying down a rule of life and ceremonies to be observed in the worship of God, and in afterwards adding promises and threatenings. Many promises, no doubt, relating to the free mercy of God and to Christ, are to be found in his writings; and these promises belong to faith. But this must be viewed as accidental, and altogether foreign to the inquiry, so far as a comparison is made between the law and the doctrine of grace. Let it be remembered, that the amount of the question is this: When a promise had been made, why did Moses afterwards add that new condition, “If a man do, he shall live in them;” and, “Cursed be he that confirmeth not all the words of this law to do them?” (Leviticus 18:5;Deuteronomy 27:26.) Was it to produce something better and more perfect?19. Because of transgressions. The law has manifold uses, but Paul confines himself to that which bears on his present subject. He did not propose to inquire in how many ways the law is of advantage to men. It is necessary to put readers on their guard on this point; for very many, I find, have fallen into the mistake of acknowledging no other advantage belonging to the law, but what is expressed in this passage. Paul himself elsewhere speaks of the precepts of the law as profitable for doctrine and exhortations. (2 Timothy 3:16.) The definition here given of the use of the law is not complete, and those who refuse to make any other acknowledgment in favor of the law do wrong. Now, what is the import of the phrase,because of transgressions? It agrees with the saying of philosophers, that “The law was made for restraining evil-doers,” and with the old proverb, “From bad manners have sprung good laws.” But Paul’s meaning is more extensive than the words may seem to convey. He means that the law was published in order to make known transgressions, and in this way to compel men to acknowledge their guilt. As men naturally are too ready to excuse themselves, so, until they are roused by the law, their consciences are asleep.“Until the law,” says Paul, “sin was in the world: but sin is not imputed where there is no law.” (Romans 5:13.)The law came and roused the sleepers, for this is the true preparation for Christ. “By the law is the knowledge of sin.” (Romans 3:20.) Why?“That Sin by the commandment might become exceeding sinful.” (Romans 7:13.)Thus, “the law was added because of transgressions,” in order to reveal their true character, or, as he tells the Romans, that it might make them to abound. (Romans 5:20.)This passage has tortured the ingenuity of Origen, but to no purpose. If God summon consciences to his tribunal, that those qualities in their transgression, which would otherwise give them pleasure, may humble them by a conviction of guilt, — if he shake off the listlessness which overwhelmed all dread of his judgment-seat, — if he drag to light; sin, which lurked like a thief in the den of hypocrisy, — what is there in all this that can be reckoned absurd? But it may be objected: “As the law is the rule of a devout and holy life, why is it said to be added ‘because of transgressions,’ rather than ‘because of obedience?’” I answer, however much it may point out true righteousness, yet, owing to the corruption of our nature, its instruction tends only to increase transgressions, until the Spirit of regeneration come, who writes it on the heart; and that Spirit is not given by the law, but is received by faith. This saying of Paul, let the reader remember, is not of a philosophical or political character, but expresses a purpose of the law, with which the world had been always unacquainted. Till the seed should come. If it has respectto seed, it must be to that on which the blessing has been pronounced, and therefore it does not interfere with the promise. The word till, (ἄχρις οὗ,) signifiesso long asthe seed is expected: and hence it follows, that it must have been intended to occupy not the highest, but a subordinate rank. It was given in order to rouse men to the expectation of Christ. But was it necessary that it should last only until the coming of Christ? For if so, it follows that it is now abolished. The whole of that administration, I reply, was temporal, and was given for the purpose of preserving among the ancient people an attachment to the faith of Christ. And yet I do not admit that, by the coming of Christ, the whole law was abolished. The apostle did not intend this, but merely that the mode of administration, which for a time had been introduced, must receive its accomplishment in Christ, who is the fulfillment of the promise.But on this subject we shall have occasion to speak more fully afterwards.Ordained by angels. The circumstance, that it was delivered through angels, tends to the commendation of the law. This is declared by Stephen (Acts 7:53) also, who says, that they had “received the law, (εἰς διαταγὰς ἀγγέλων,) into the dispositions of angels.” The interpretation given by some, that Moses and Aaron, and the priests, are the angels here meant, is more ingenious than solid. Nor is it wonderful that angels, by whom God bestows on us some of the smallest of his blessings, should have been intrusted also with this office of attending as witnesses at the promulgation of the law.In the hand of a Mediator Handusually signifies ministration; but as angels were ministers in giving the law, I consider “the hand of the Mediator” to denote the highest rank of service. The Mediator was at the head of the embassy, and angels were united with him as his companions. Some apply this expression to Moses, as marking a comparison between Moses and Christ; but I agree rather with the ancient expositors, who apply it to Christ himself.This view, it will be found, agrees better with the context, though I differ from the ancients likewise as to the meaning of the word.Mediatordoes not, as they imagine, signify here one who makes reconciliation, which it does in these words,“There is one Mediator between God and men, the man Christ Jesus,” (1 Timothy 2:5,)— but an ambassador employed in promulgating a law.We are thus to understand, that, since the beginning of the world, God has held no intercourse with men, but through the agency of his eternal Wisdom or Son. Hence Peter says, that the holy prophets spake by the “Spirit of Christ,” (1 Peter 1:11,) and Paul makes him the leader of the people in the wilderness. (1 Corinthians 10:4.) And certainly the Angel who appeared to Moses, (Exodus 3:2,) can be no other person; for he claims to himself the peculiar and essential name of God, which is never applied to creatures. As he is the Mediator of reconciliation, by whom we are accepted of God, — the Mediator of intercession, who opens up for us a way to “call on the Father,” (1 Peter 1:17,) — so he has always been the Mediator of all doctrine, because by him God has always revealed himself to men. And this he intended to state expressly, for the purpose of informing the Galatians, that he who is the foundation of the covenant of grace, held also the highest rank in the giving of the law.
McArther Bible Commentary
was added because of transgressions. Paul's persuasive argument that the promise is superior to the law raises an obvious question: What was the purpose of the law? Paul's answer is that the law reveals man's utter sinfulness, inability to save himself, and desperate need of a Savior. It was never intended to be the way of salvation (cf. Rom 7:1-13). Seed. See note on verse Gal 3:16. through angels. The Bible teaches that angels were involved in the giving of the law (cf. Act 7:53; Heb 2:2), but does not explain the precise role they played.
Bible Cross References
Exodus 20:19 Deuteronomy 5:5 Acts 7:53 Romans 5:20 Galatians 3:16

Verse 20

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. 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. 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. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Now, a mediator is not a mediator of one.Some are disposed to philosophize on this expression, and would make Paul’s meaning to be, that the twofold nature of Christ is not one in essence. But that Paul is here speaking of the contracting parties, no man of sound judgment entertains a doubt. And so they commonly expound it, that there is no room for a Mediator, unless when one of the parties has a matter to transact with the other. But why that statement should have been introduced they leave undetermined, though the passage manifestly deserves the most careful attention. There may, perhaps, be an Anticipation (πρόληψις) of some wicked thought that might arise about a change of the divine purpose. Some one might say, “As men, when they change their mind about their covenants, are wont to retract them, so has it happened with the covenants of God.” If you take this to be the meaning, then, in the former clause, Paul would acknowledge that men, who occupy one side of this contract, are unsteady and changeable, while God nevertheless remains the same, is consistent with himself, and partakes not of the unsteadiness of men.But when I take a closer view of the whole subject, I rather think that it marks a difference between Jews and Gentiles. Christ is not the Mediator of one, because, in respect of outward character, there is a diversity of condition among those with whom, through his mediation, God enters into covenant. But Paul asserts that we have no right to judge in this manner of the covenant of God, as if it contradicted itself, or varied according to the diversities of men. The words are now clear. As Christ formerly reconciled God to the Jews in making a covenant, so now he is the Mediator of the Gentiles. The Jews differ widely from the Gentiles; for circumcision and ceremonies have erected “the middle wall of partition between them.” (Ephesians 2:14.) They were “nigh” to God, (Ephesians 2:13,) while the Gentiles were “afar off;” but still God is consistent with himself. This becomes evident, when Christ brings those who formerly differed among themselves to one God, and makes them unite in one body.God is one, because he always continues to be like himself, and, with unvarying regularity, holds fixed and unalterable the purpose which he has once made.
McArther Bible Commentary
mediator. Paul's point is apparently that a mediator is required when more than one party is involved, but God alone ratified the covenant with Abraham (see notes on Gen 15:7-21).
Bible Cross References
Romans 3:30 1 Timothy 2:5 Hebrews 8:6 Hebrews 9:15 Hebrews 12:24

Verse 21

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. 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. 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. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Is the law then against the promises of God?The certainty and steadiness of the divine purpose being admitted, we are bound equally to conclude that its results are not contrary to each other. Still there was a difficulty to be resolved, arising from the apparent contradiction between the Law and the covenant of grace. This is, perhaps, an exclamation. Dreading no farther contradiction, now that the point is settled, Paul concludes, that the former arguments have placed it beyond a doubt, and exclaims: “Who will now dare to imagine a disagreement between the law and the promises?” And yet this does not prevent Paul from proceeding to remove the difficulties that might still arise.Before answering the question, he expresses, in his usual manner, a high disdain of such folly; thus intimating the strong abhorrence with which pious men must regard whatever brings reproach on the Divine character. But another instance of high address, which claims our notice, is found in this turn of expression. He charges his adversaries with the offense of making God contradict himself. For from him the Law and the promises have evidently proceeded: whoever then alleges any contradiction between them blasphemes against God: but they do contradict each other, if the Law justifies. Thus does Paul most dexterously retort upon his adversaries the charge which they falsely and calumniously brought against him. For if there had been a law given. The reply is (what is called) indirect, and does not plainly assert an agreement between the law and the promises, but contains all that is necessary to remove the contradiction. At first sight, you would say that this sentence departs from the context, and has nothing to do with the solution of the question; but this is not the case. The law would be opposed to the promises, if it had the power of justifying; for there would be two opposite methods of justifying a man, two separate roads towards the attainment of righteousness. But Paul refuses to the law such a power; so that the contradiction is removed. I would admit, says he, that righteousness is obtained by the law, if salvation were found in it. But what?
McArther Bible Commentary
Paul uses the strongest Greek negative (see note on Gal 2:17) to disdain the idea that the law and the promise are at opposite purposes. Since God gave them both and does not work against Himself, law and promise work in harmony; the law reveals man's sinfulness and need for the salvation freely offered in the promise. If the law could have provided righteousness and eternal life, there would be no gracious promise.
Bible Cross References
Luke 20:16 2 Corinthians 3:7 Galatians 2:17 Galatians 2:21 Galatians 6:14 Hebrews 7:18 Hebrews 7:19

Verse 22

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
If that promise was enough for salvation, wherefore then serveth the law? The Israelites, though chosen to be God's peculiar people, were sinners as well as others. The law was not intended to discover a way of justification, different from that made known by the promise, but to lead men to see their need of the promise, by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified. The promise was given by God himself; the law was given by the ministry of angels, and the hand of a mediator, even Moses. Hence the law could not be designed to set aside the promise. 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. 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. And it is not possible that the holy, just, and good law of God, the standard of duty to all, should be contrary to the gospel of Christ. It tends every way to promote it.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
The Scripture hath concluded. By the word Scripture is chiefly intended the law itself. It “hath concluded all under sin,” and therefore, instead of giving, it takes away righteousness from all. The reasoning is most powerful. “You seek righteousness in the law: but the law itself, with the whole of Scripture, leaves nothing to men but condemnation; for all men, with their works, are pronounced to be unrighteous: who then shall live by the law?” He alludes to these words,“He who shall do these things, shall live in them.” (Leviticus 18:5.)Shut out by it, says he, from life through guilt, in vain should we seek salvation by the law. — The word translated all(τὰ πάντα) signifiesall things, and conveys more than if he had saidall men; for it embraces not only men, but every thing which they possess or can accomplish.That the promise by faith. There is no remedy but to throw away the righteousness of works, and betake ourselves to the faith of Christ. The result is certain. If works come into judgment, we are all condemned; therefore we obtain, by the faith of Christ, a free righteousness. This sentence is full of the highest consolation. It tells us that, wherever we hear ourselves condemned in Scripture, there is help provided for us in Christ, if we betake ourselves to him. We are lost, though God were silent: why then does he so often pronounce that we are lost? It is that we may not perish by everlasting destruction, but, struck and confounded by such a dreadful sentence, may by faith seek Christ, through whom we “pass from death into life.” (1 John 3:14.) By a figure of speech, (μετωνυμία,) in which the thing containing is put for the thing contained, thepromisedenotes that which is promised.
McArther Bible Commentary
confined all under sin. The Greek verb translated "confined" means "to enclose on all sides." Paul portrays all mankind as hopelessly trapped in sin, like a school of fish caught in a net. That all people are sinners is the express teaching of Scripture (see note on Rom 3:19; cf. 1Ki 8:46; Psa 143:2; Pro 20:9; Ecc 7:20; Isa 53:6; Rom 3:9-19, Rom 3:23; Rom 11:32).
Bible Cross References
Romans 3:9 Romans 3:22 Romans 11:32

Verse 23

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
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. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. 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. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Before faith came. The question proposed is now more fully defined. He explains at great length the use of the law, and the reason why it was temporal; for otherwise it would have appeared to be always unreasonable that a law should be delivered to the Jews, from which the Gentiles were excluded. If there be but one church consisting of Jews and Gentiles, why is there a diversity in its government? Whence is this new liberty derived, and on what authority does it rest, since the fathers were under subjection to the law? He therefore informs us, that the distinction is such as not to interrupt the union and harmony of the church.We must again remind the reader that Paul does not treat exclusively of ceremonies, or of the moral law, but embraces the whole economy by which the Lord governed his people under the Old Testament. It became a subject of dispute whether the form of government instituted by Moses had any influence in obtaining righteousness. Paul compares this law first to a prison, and next to aschoolmaster. Such was the nature of the law, as both comparisons plainly show, that it could not have been in force beyond a certain time.Faithdenotes the full revelation of those things which, during the darkness of the shadows of the law, were dimly seen; for he does not intend to say that the fathers, who lived under the law, did not possess faith. The faith of Abraham has already come under our notice, and other instances are quoted by the author of the Epistle to the Hebrews. (Hebrews 11.) The doctrine of faith, in short, is attested by Moses and all the prophets: but, as faith was not then clearly manifested, so thetime of faithis an appellation here given, not in an absolute, but in a comparative sense, to the time of the New Testament. That this was his meaning is evident from what he immediately adds, that they wereshut up under the faith which should afterwards be revealed;for this implies that those who were under the custody of the law were partakers of the same faith. The law did not restrain them from faith; but, that they might not wander from the fold of faith, it kept possession of themselves. There is an elegant allusion, too, to what he had formerly said, that “the scripture hath concluded all under sin.” They were besieged on every hand by the curse, but this siege was counteracted by an imprisonment which protected them from the curse; so that the imprisonment by the law is here proved to have been highly generous in its character.Faith was not yet revealed, not because the fathers wanted light, but because they had less light than we have. The ceremonies might be said to shadow out an absent Christ, but to us he is represented as actually present, and thus while they had the mirror, we have the substance. Whatever might be the amount of darkness under the law, the fathers were not ignorant of the road in which they ought to walk. Though the dawn is not equal to the splendor of noon, yet, as it is sufficient to direct a journey, travelers do not wait till the sun is fully risen. Their portion of light resembled the dawn, which was enough to preserve them from all error, and guide them to everlasting blessedness.
McArther Bible Commentary
before faith came. From the viewpoints of both the history of redemption and through all times in the area of individual salvation (cf. Gal 3:19, Gal 3:24-25; Gal 4:1-4), only saving faith unlocks the door of the prison where the law keeps people bound. kept under guard by the law. Paul personifies the law as a jailer of guilty, condemned sinners, on death row awaiting God's judgment (Rom 6:23). the faith which would afterward be revealed. Again, Paul was looking at the coming of Christ, historically and at each believer's salvation, individually. Faith in Christ alone releases people from bondage to law, whether the Mosaic Law, or the law written on the hearts of Gentiles (Rom 2:14-16).
Bible Cross References
John 3:34 Romans 11:32

Verse 24

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
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. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. 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. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.
EGW SDA Bible Commentary
(ch. 2:16; Romans 3:19-28). The Law Points to Christ
—The law has no power to pardon the transgressor, but it points him to Christ Jesus, who says to him, I will take your sin and bear it Myself, if you will accept Me as your substitute and surety. Return to your allegiance, and I will impute to you My righteousness (The Review and Herald, May 7, 1901).Which Law Is the Schoolmaster?—I am asked concerning the law in Galatians. What law is the schoolmaster to bring us to Christ? I answer: Both the ceremonial and the moral code of ten commandments.Christ was the foundation of the whole Jewish economy. The death of Abel was in consequence of Cain's refusing to accept God's plan in the school of obedience, to be saved by the blood of Jesus Christ, typified by the sacrificial offerings pointing to Christ. Cain refused the shedding of blood, which symbolized the blood of Christ to be shed for the world. This whole ceremony was prepared by God, and Christ became the foundation of the whole system. This is the beginning of its work as the schoolmaster to bring sinful human agents to a consideration of Christ.All who did service in connection with the sanctuary were being educated constantly in regard to the intervention of Christ in behalf of the human race. This service was designed to create in every heart a love for the law of God, which is the law of His kingdom. The sacrificial offering was to be an object lesson of the love of God revealed in Christ—in the suffering, dying victim, who took upon Himself the sin of which man was guilty, the innocent being made sin for us.In the contemplation of this great theme of salvation, we see Christ's work. Not only the promised gift of the Spirit, but also the nature and character of this sacrifice and intervention, is a subject which should create in our hearts elevated, sacred, high ideas of the law of God, which holds its claims upon every human agency. The violation of that law in the small act of eating of the forbidden fruit, brought upon man and upon the earth the consequence of disobedience to the holy law of God. The nature of the intervention should ever make man afraid to do the smallest action in disobedience to God's requirement.There should be a clear understanding of that which constitutes sin, and we should avoid the least approach to step over the boundaries from obedience to disobedience.God would have every member of His creation understand the great work of the infinite Son of God in giving His life for the salvation of the world. “Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew Him not.”When he sees in Christ the embodiment of infinite and disinterested love and benevolence, there is awakened in the heart of the sinner a thankful disposition to follow where Christ is drawing (Manuscript 87, 1900).Especially the Moral Law—“The law was our schoolmaster to bring us unto Christ, that we might be justified by faith.” In this scripture, the Holy Spirit through the apostle is speaking especially of the moral law. The law reveals sin to us, and causes us to feel our need of Christ, and to flee unto Him for pardon and peace by exercising repentance toward God and faith toward our Lord Jesus Christ....The law of ten commandments is not to be looked upon as much from the prohibitory side as from the mercy side. Its prohibitions are the sure guarantee of happiness in obedience. As received in Christ, it works in us the purity of character that will bring joy to us through eternal ages. To the obedient it is a wall of protection. We behold in it the goodness of God, who by revealing to men the immutable principles of righteousness seeks to shield them from the evils that result from transgression.We are not to regard God as waiting to punish the sinner for his sin. The sinner brings the punishment upon himself. His own actions start a train of circumstances that bring the sure result. Every act of transgression reacts upon the sinner, works in him a change of character, and makes it more easy for him to transgress again. By choosing to sin, men separate themselves from God, cut themselves off from the channel of blessing, and the sure result is ruin and death.The law is an expression of God's idea. When we receive it in Christ, it becomes our idea. It lifts us above the power of natural desires and tendencies, above temptations that lead to sin (Manuscript 23a, 1896).The Relation of the Two Laws—It is not so essential to understand the precise particulars in regard to the relation of the two laws. It is of far greater consequence that we know whether we are transgressing the law of God, whether we stand in obedience or disobedience before the holy precepts (Letter 165, 1901).
EGW SDA Bible Commentary
(ch. 6:14; 1 John 3:4). Christ the Only Remedy
—When the mind is drawn to the cross of Calvary, Christ by imperfect sight is discerned on the shameful cross. Why did He die? In consequence of sin. What is sin? The transgression of the law. Then the eyes are open to see the character of sin. The law is broken but cannot pardon the transgressor. It is our schoolmaster, condemning to punishment. Where is the remedy? The law drives us to Christ, who was hanged upon the cross that He might be able to impart His righteousness to fallen, sinful man and thus present men to His Father in His righteous character (Manuscript 50, 1900).
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
Wherefore the law was our schoolmaster This is the second comparison, which still more clearly expresses Paul’s design. A schoolmaster is not appointed for the whole life, but only for childhood, as the etymology of the Greek word παιδαγωγός implies.Besides, in training a child, the object is to prepare him, by the instructions of childhood, for maturer years. The comparison applies in both respects to the law, for its authority was limited to a particular age, and its whole object was to prepare its scholars in such a manner, that, when its elementary instructions were closed, they might make progress worthy of manhood. And so he adds, that it was our schoolmaster (εἰς Χριστὸν)unto Christ. The grammarian, when he has trained a boy, delivers him into the hands of another, who conducts him through the higher branches of a finished education. In like manner, the law was the grammar of theology, which, after carrying its scholars a short way, handed them over tofaithto be completed. Thus, Paul compares the Jews to children, and us to advanced youth.But a question arises, what was the instruction or education of this schoolmaster? First, the law, by displaying the justice of God, convinced them that in themselves they were unrighteous; for in the commandments of God, as in a mirror, they might see how far they were distant from true righteousness. They were thus reminded that righteousness must be sought in some other quarter. The promises of the law served the same purpose, and might lead to such reflections as these: “If you cannot obtain life by works but by fulfilling the law, some new and different method must be sought. Your weakness will never allow you to ascend so high; nay, though you desire and strive ever so much, you will fall far short of the object.” The threatenings, on the other hand, pressed and entreated them to seek refuge from the wrath and curse of God, and gave them no rest till they were constrained to seek the grace of Christ. Such too, was the tendency of all the ceremonies; for what end did sacrifices and washings serve but to keep the mind continually fixed on pollution and condemnation? When a man’s uncleanness is placed before his eyes, when the unoffending animal is held forth as the image of his own death, how can he indulge in sleep? How can he but be roused to the earnest cry for deliverance? Beyond all doubt, ceremonies accomplished their object, not merely by alarming and humbling the conscience, but by exciting them to the faith of the coming Redeemer. In the imposing services of the Mosaic ritual, every thing that was presented to the eye bore an impress of Christ. The law, in short, was nothing else than an immense variety of exercises, in which the worshippers were led by the hand to Christ. That we might be justified by faith. He has already said that the law is not perfect, when he compared it to the training of childhood; but it would make men perfect if it bestowed upon them righteousness. What remains but that faith shall take its place? And so it does, when we, who are destitute of a righteousness of our own, are clothed by it with the righteousness of Christ. Thus is the saying accomplished, “he hath filled the hungry with good things.” (Luke 1:53.)
McArther Bible Commentary
tutor. The Greek word denotes a slave whose duty it was to take care of a child until adulthood. The tutor escorted the children to and from school and watched over their behavior at home. Tutors were often strict disciplinarians, causing those under their care to yearn for the day when they would be free from their tutor's custody. The law was our tutor which, by showing us our sins, was escorting us to Christ.
Bible Cross References
Romans 9:30 Romans 10:4 1 Corinthians 4:15 Galatians 2:16 Galatians 3:25

Verse 25

Matthew Henry's Concise Bible Commentary
The law was a school master to lead them to Christ.
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. And thus it was, as the word properly signifies, a servant, to lead to Christ, as children are led to school by servants who have the care of them, that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. And the vastly greater advantage of the gospel state is shown, under which we enjoy a clearer discovery of Divine grace and mercy than the Jews of old. 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. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God form his only hope. And the terrors of the law are often used by the convincing Spirit, to show the sinner his need of Christ, to bring him to rely on his sufferings and merits, that he may be justified by faith. Then the law, by the teaching of the Holy Spirit, becomes his loved rule of duty, and his standard for daily self-examination. In this use of it he learns to depend more simply on the Saviour.
EGW SDA Bible Commentary
(ch. 6:14; 1 John 3:4). Christ the Only Remedy
—When the mind is drawn to the cross of Calvary, Christ by imperfect sight is discerned on the shameful cross. Why did He die? In consequence of sin. What is sin? The transgression of the law. Then the eyes are open to see the character of sin. The law is broken but cannot pardon the transgressor. It is our schoolmaster, condemning to punishment. Where is the remedy? The law drives us to Christ, who was hanged upon the cross that He might be able to impart His righteousness to fallen, sinful man and thus present men to His Father in His righteous character (Manuscript 50, 1900).
John Wesley's Bible Commentary
But faith - That is, the gospel dispensation. Being come, we are no longer under that schoolmaster - The Mosaic dispensation.
John Calvin Bible Commentary
But after that faith is come. This phrase has been already considered. It denotes the brighter revelation of grace after that “the vail of the temple was rent in twain,” (Matthew 27:51,) which, we know, was effected by the manifestation of Christ. He affirms that, under the reign of Christ, there is no longer any childhood which needs to be placed under a schoolmaster, and that, consequently, the law has resigned its office, — which is another application of the comparison. There were two things which he had undertaken to prove, — that the law is a preparation for Christ, and that it is temporal. But here the question is again put, Is the law so abolished that we have nothing to do with it? I answer, the law, so far as it is a rule of life, a bridle to keep us in the fear of the Lord, a spur to correct the sluggishness of our flesh, — so far, in short, as it is“profitable for doctrine, for reproof, for correction, for instruction in righteousness, that believers may be instructed in every good work,” (2 Timothy 3:16, 17,)— is as much in force as ever, and remains untouched.In what respect, then, is it abolished? Paul, we have said, looks at the law as possessing certain qualities, and those qualities we shall enumerate. It annexes to works a reward and a punishment; that is, it promises life to those who keep it, and curses all transgressors. Meanwhile, it requires from man the highest perfection and most exact obedience. It makes no abatement, gives no pardon, but calls to a severe reckoning the smallest offenses. It does not openly exhibit Christ and his grace, but points him out at a distance, and only when hidden by the covering of ceremonies. All such qualities of the law, Paul tells us, are abolished; so that the office of Moses is now at an end, so far as it differs in outward aspect from a covenant of grace.
McArther Bible Commentary
Believers, through faith in Jesus Christ, have come of age as God's children. Thus, they are not under the tutelage of the law (Rom 6:14), although they are still obligated to obey God's holy and unchanging righteous standards which are now given authority in the new covenant (Gal 6:2; Rom 8:4; 1Co 9:21).
Bible Cross References
1 Corinthians 4:15 Galatians 3:24

Verse 26

Matthew Henry's Concise Bible Commentary
Under the gospel state true believers are all one in Christ.
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. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.
EGW SDA Bible Commentary
(ch. 6:14; 1 John 3:4). Christ the Only Remedy
—When the mind is drawn to the cross of Calvary, Christ by imperfect sight is discerned on the shameful cross. Why did He die? In consequence of sin. What is sin? The transgression of the law. Then the eyes are open to see the character of sin. The law is broken but cannot pardon the transgressor. It is our schoolmaster, condemning to punishment. Where is the remedy? The law drives us to Christ, who was hanged upon the cross that He might be able to impart His righteousness to fallen, sinful man and thus present men to His Father in His righteous character (Manuscript 50, 1900).
John Wesley's Bible Commentary
For ye - Christians. Are all adult sons of God - And so need a schoolmaster no longer.
John Calvin Bible Commentary
For ye are all the children of God. It would be unjust, and in the highest degree unreasonable, that the law should hold believers in perpetual slavery. This is proved by the additional argument, that they are the children of God. It would not be enough to say that we are no longer children, unless it were added that we are freemen; for in slaves age makes no alteration. The fact of their being the children of God proves their freedom. How?By faith in Christ Jesus;for“as many as received him, to them gave he power to become the sons of God, even to them that believe on his name.” (John 1:12.)Since, then, by faith we have obtained adoption, by faith likewise we have obtained our freedom.
McArther Bible Commentary
sons of God. While God is the Father of all people in a general sense because He created them (Act 17:24-28), only those who have put their faith in Jesus Christ are God's true spiritual children. Unbelievers are the children of Satan (Mat 13:38; Joh 8:38, Joh 8:41, Joh 8:44; Act 13:10; 1Jn 3:10; cf. Eph 2:3; 1Jn 5:19).
Bible Cross References
Deuteronomy 14:1 John 1:7 John 1:12 Romans 8:1 Romans 8:14 Romans 8:16 Romans 8:19 2 Corinthians 1:1 Galatians 3:28 Galatians 4:5 Galatians 4:14 Galatians 5:6 Galatians 5:24 Ephesians 1:1 Philippians 1:1 Philippians 1:8 Colossians 1:4 Colossians 2:6 Philemon 1:1 Philemon 1:9

Verse 27

Matthew Henry's Concise Bible Commentary
Under the gospel state true believers are all one in Christ.
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. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther is it removed from our senses, and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, or rather, made one with the Son of God; so as to remove all doubt, that what belongs to him is communicated to us. He employs the metaphor of a garment, when he says that the Galatianshave put on Christ; but he means that they are so closely united to him, that, in the presence of God, they bear the name and character of Christ, and are viewed in him rather than in themselves. This metaphor or similitude, taken from garments, occurs frequently, and has been treated by us in other places.But the argument, that, because they have been baptized, they have put on Christ, appears weak; for how far is baptism from being efficacious in all? Is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute this statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong terms, their foolish confidence. In such cases he contemplates not the ordinance of God, but the corruption of wicked men. When, on the other hand, he addresses believers, who make a proper use of the symbols, he then views them in connection with the truth — which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the actual fact represented by the outward ceremony. Thus, agreeably to the Divine appointment, the truth comes to be associated with the symbols.But perhaps some person will ask, Is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments present, both to good and to bad men, the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered; and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God, or the true meaning of the sacrament. With strict propriety, then, does Paul, in addressing believers, say, that when they were baptized, they “put on Christ;” just as, in the Epistle to the Romans, he says,“that we have been planted together into his death, so as to be also partakers of his resurrection.” (Romans 6:5.)In this way, the symbol and the Divine operation are kept distinct, and yet the meaning of the sacraments is manifest; so that they cannot be regarded as empty and trivial exhibitions; and we are reminded with what base ingratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction!
McArther Bible Commentary
baptized into Christ. This is not water baptism, which cannot save (see notes on Act 2:38; Act 22:16). Paul used the word baptized in a metaphorical manner to speak of being "immersed," or "placed into" Christ (cf. Gal 2:20) by the spiritual miracle of union with Him in His death and resurrection. See notes on Rom 6:3-4; cf. 1Co 6:17. put on Christ. The result of the believer's spiritual union with Christ. Paul was emphasizing the fact that we have been united with Christ through salvation. Positionally before God, we have put on Christ, His death, resurrection, and righteousness (see notes on Php 3:8-10). Practically, we need to "put on Christ" before others, in our conduct (Rom 13:14). Baptized into Christ Paul's use of the term baptized in this verse does not refer to water baptism, which cannot save. Paul used the word here in a metaphorical manner to speak of being "immersed," or "placed into" Christ. The larger context here refers to faith and to the spiritual miracle of union with Him in His death and resurrection, not to an outward ceremony. The phrase that immediately follows, "put on Christ," pictures the result of the believer's spiritual union with Christ. Paul was emphasizing the fact that we have been united with Christ through salvation. Positionally before God, we have put on Christ, His death, resurrection, and righteousness. Practically we need to "put on Christ" before our family, friends, neighbors, and coworkers in our conduct (Rom 13:14).
Bible Cross References
Matthew 28:19 Romans 6:3 Romans 13:14 1 Corinthians 10:2

Verse 28

Matthew Henry's Concise Bible Commentary
Under the gospel state true believers are all one in Christ.
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. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.
John Wesley's Bible Commentary
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.
John Calvin Bible Commentary
There is neither Jew nor Greek. The meaning is, that there is no distinction of persons here, and therefore it is of no consequence to what nation or condition any one may belong: nor is circumcision any more regarded than sex or civil rank. And why? Because Christ makes them all one. Whatever may have been their former differences, Christ alone is able to unite them all.Ye are one:the distinction is now removed. The apostle’s object is to shew that the grace of adoption, and the hope of salvation, do not depend on the law, but are contained in Christ alone, who therefore is all. Greek is here put, as usual, for Gentile, and one department for the whole class.
McArther Bible Commentary
you are all one in Christ Jesus. All those who are one with Jesus Christ are one with one another. This verse does not deny that God has designed racial, social, and sexual distinctions among Christians, but it affirms that those do not imply spiritual inequality before God. Nor is this spiritual equality incompatible with the God-ordained roles of headship and submission in the church, society, and at home. Jesus Christ, though fully equal with the Father, assumed a submissive role during His incarnation (Php 2:5-8).
Bible Cross References
Joel 2:29 John 17:11 Romans 3:22 Romans 3:29 Romans 8:1 1 Corinthians 7:19 1 Corinthians 12:13 Galatians 3:14 Galatians 3:26 Galatians 4:14 Galatians 5:6 Galatians 5:24 Ephesians 1:1 Ephesians 2:14 Ephesians 2:15 Philippians 1:1 Colossians 1:4 Colossians 3:11 1 Timothy 1:12 2 Timothy 1:1

Verse 29

Matthew Henry's Concise Bible Commentary
Under the gospel state true believers are all one in Christ.
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. Having accepted Christ Jesus as their Lord and Saviour, and relying on him alone for justification and salvation, they become the sons of God. But no outward forms or profession can secure these blessings; for if any man have not the Spirit of Christ, he is none of his. In baptism we put on Christ; therein we profess to be his disciples. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so we should die unto sin, and walk in newness and holiness of life. The putting on of Christ according to the gospel, consists not in outward imitation, but in a new birth, an entire change. He who makes believers to be heirs, will provide for them. Therefore our care must be to do the duties that belong to us, and all other cares we must cast upon God. And our special care must be for heaven; the things of this life are but trifles. The city of God in heaven, is the portion or child's part. Seek to be sure of that above all things.
John Wesley's Bible Commentary
If ye are Christ's - That is, believers in him.
John Calvin Bible Commentary
Then are ye Abraham’s seed. This is not intended to convey the idea, that to be a child of Abraham is better than to be a member of Christ, — but to repress the pride of the Jews, who gloried in their privilege, as if they alone were the people of God. They reckoned no distinction higher than to belong to the race of Abraham; and this very distinction he makes to be common to all who believe in Christ. The conclusion rests on this argument, that Christ is the blessed seed, in whom, as we have said, all the children of Abraham are united. He proves this by the universal offer of the inheritance to them all, from which it follows, that the promise includes them among the children. It deserves notice, that, wherever faith is mentioned, it is always his relation to the promise.
McArther Bible Commentary
Abraham's seed. See note on verse Gal 3:7. Not all physical children of Abraham are the "Israel of God" (cf. Gal 6:16), that is, true spiritual children of Abraham (Rom 9:6-8). Gentile believers who are not physical children of Abraham are, however, his spiritual children in the sense that they followed the pattern of his faith (see note on Rom 4:11-12). heirs according to the promise. All believers are heirs of the spiritual blessing that accompanied the Abrahamic covenant-justification by faith (Gen 15:6; cf. Rom 4:3-11).
Bible Cross References
Matthew 3:9 Romans 4:13 Romans 8:17 Romans 9:8 1 Corinthians 3:23 Galatians 3:18 Galatians 4:1 Galatians 4:28 Galatians 6:16 Ephesians 3:6