Bible Commentaries
Galatians 3

Verse 1

Gal 3:1

Galatians 3:1

O foolish Galatians, who did bewitch you,—[The Gala­tians were not naturally stupid, but they had not used their senses, else they would never have allowed themselves to be led into the absurd position in which they were found. The tone is not that of contempt, nor is it so much of indignation as of reproach. They had been subjected to an evil influence; a deadly fascination, like that of the “evil eye” had fastened on their minds. Behind the spite of the Judaizers Paul recog­nized a malice and cunning like that with which “the serpent beguiled Eve.” (2 Corinthians 11:3).]

before whose eyes Jesus Christ was openly set forth cruci­fied?—His crucifixion had been clearly set forth before them. Paul well knew this as he had first preached among them, and here, as at Corinth, he says: “I determined not to know any­thing among you, save Jesus Christ, and him crucified.” (1 Corinthians 2:2). Paul had fully and clearly set forth the death of Christ as the one hope of the world; that he died for our sins and rose again for our justification.

Verse 2

Gal 3:2

Galatians 3:2

This only would I learn from you,—The churches gener­ally had spiritual gifts bestowed on them to guide and instruct them until the revelation of God’s will was completed and col­lected for their guidance. These Galatians, I take it from what he says, had received these miraculous gifts.

Received ye the Spirit by the works of the law, or by the hearing of faith?—That is, through the provisions of the Jew­ish law or the faith in Jesus. It never occurred to Paul that the Spirit could be received through any other means than ei­ther the obedience to the Jewish law or by receiving the word of the Spirit into the heart. God has chosen the word as the means through which he works. It is the seed of the king­dom. The things addressed to the eyes of the heart (Ephesians 1:18), to be accepted and obeyed, constituted the hearing of faith. He knew they had received these gifts through obedi­ence of the gospel. Jesus said: “If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth.” (John 14:15-17). The Holy Spirit was sent in the first place to the disciples who obeyed him and to none others, and the gifts and powers of the Spirit were distributed on the same conditions. Hence the question showed the folly of their course.

Verse 3

Gal 3:3

Galatians 3:3

Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?—They had trusted in Christ and re­ceived the benefits and manifestations in the Spirit and were foolishly turning from “the law of the Spirit of life in Christ Jesus” to the Jewish law with its “carnal ordinances, imposed until a time of reformation.” (Hebrews 9:10). The religion of Judaism depended upon the fleshly relations and fleshly ordi­nances and services, that of Christ on the Spirit.

Verse 4

Gal 3:4

Galatians 3:4

Did ye suffer so many things in vain?—They in common with all Christians had suffered most severely for their faith in Christ. If they now turn to Judaism, they give up all that for which they suffered and say that the sufferings were need­less and vain. The chief persecution against Paul was be­cause he forsook Judaism. The Jews scattered throughout Gentile lands persecuted those who followed Christ. When Paul was arrested in Jerusalem and sent to Rome, it was at the instigation of the Jews. Luke says: “The Jews from Asia, when they saw him in the temple, stirred up all the multitude and laid hands on him, crying out, Men of Israel, help: This is the man that teacheth all men everywhere against the people, and the law, and this place.” (Acts 21:27-28). And Paul says: “If I still preach circumcision, why am I still perse­cuted?” (Galatians 5:11). The offending of the Jewish law was the cause of the persecution. [These persecutions had failed to move them from their faith in Christ. Would they now suc­cumb before the subtler methods of the Judaizers?]

if it be indeed in vain.—[In this he shows that he is unwill­ing to believe that they had actually turned away from the faith, and that he hopes they will yet shake themselves free from the trammels of the false teachers. The question addressed to the Galatians addresses itself to the churches untrue to the spiritual principles that gave them birth. The faith of the apostolic church that endured so faith­fully the severe persecutions finally yielded its purity to the blandishments of wicked and designing men. The pioneers of the restoration movement of the nineteenth century staked their lives on a “thus saith the Lord in faith and practice.” For this glorious principle they suffered bitter persecution and ostracism; and now that the victory is won, there are those among their children who scout the very idea of such a strug­gle and even ostracize those who “contend earnestly for the faith which was once for all delivered unto the saints.” (Judges 1:3). And now that the victory is won, there are those of their children who are wholly indifferent and care nothing for the principles for which their fathers so nobly fought and suf­fered. Out of indifference and worldly pride they have aban­doned the spiritual heritage bequeathed to them. Did their fathers suffer so many things in vain? Was it an illusion that sustained these faithful heroic souls, who through faith “wrought righteousness, obtained promises, stopped the mouths of lions?” Was it for nought that so many of Christ’s faithful servants suffered the loss of all things rather than yield by subjection to a usurping and worldly clergy? And can we who reap the fruits of their faith and courage afford, in these perilous times, to surrender the principles whose main­tenance cost our fathers so dear a price?]

Verse 5

Gal 3:5

Galatians 3:5

He therefore that supplieth to you the Spirit,—Paul him­self, no doubt, had been the person who ministered the Spirit to them. At Ephesus, a city in a neighboring province, he had laid hands on the twelve and they received the Holy Spirit. (Acts 19:1-16). He asked them: “Did ye receive the Holy Spirit when ye believed?” which would indicate that it was common during the period before the New Testament scrip­tures were completed and collected, when persons were con­verted, to bestow upon them such gifts as were needed to bring to their minds the instructions given by inspired teach­ers. Paul bestowed gifts on these Galatian disciples.

and worketh miracles among you,—This was a strong re­minder that he who opposed the turning to the law of Moses possessed the Spirit, ministered or distributed gifts of the Spirit, and wrought miracles in their midst.

doeth he it by the works of the law, or by the hearing of faith?—All the manifestations of the divine presence were connected with the hearing of faith, not with the works of the law, and came through those who opposed a turning to the Jewish law. These were God’s testimonies in the behalf of faith.

Verse 6

Gal 3:6

Galatians 3:6

Even as Abraham believed God,—He goes back to Abra­ham to show that he was justified by faith and not by works of the Jewish law. God dealt with Abraham on the same principle that he deals with men under Christ. He accepted no service from Abraham unless he did it through faith. Faith, as used in distinction from the works of the law, does not mean faith distinct from the works of the faith, or the obedience that pertains to faith. But it is a distinction between the system of which faith is the leading, pervading principle, and the system of Moses in which certain works with faith secured the blessing.

and it was reckoned unto him for righteousness.—Abra­ham’s faith was accounted to him for righteousness only after it had led him to give up the home of his childhood, his kin­dred, and friends to follow God, not knowing whither he went. In other words, it was faith perfected by works, the work of faith.

Verse 7

Gal 3:7

Galatians 3:7

Know therefore that they that are of faith, the same are sons of Abraham.—The Jews thought they were sure of salva­tion because they were Abraham’s children after the flesh. John warned them: “Think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.” (Matthew 3:9). Jesus said unto them: “If ye were Abraham’s children, ye would do the works of Abraham.” (John 8:39). Paul said: “He is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh: but he is a Jew who is one inwardly; and circumcision is that of the heart, in the spirit not in the letter; whose praise is not of men, but of God.” (Romans 2:28-29). These scriptures teach that Abraham’s blood in the veins was of no avail in the way of salvation unless accompanied by Abraham’s faith in the heart. Under the reign of Christ, all who walk by faith are the true children of Abraham, and not those who are born of the flesh, and seek blessings by fleshly relations to Abraham. Many at the present day think that to be a member of the church will save them; but without the faith of the gospel, membership in the church cannot save. Faithful obedience to the gospel alone can save.

Verse 8

Gal 3:8

Galatians 3:8

And the scripture,—What God has promised is ascribed to the scripture itself, not simply because it is related in the scripture, but because the scripture, as inspired of God, is con­ceived as the organ of the Spirit of God. The same then is true of God’s foreknowledge, from which the promise pro­ceeded.

foreseeing that God would justify the Gentiles by faith,—[The present tense is used because this is the sole ground upon which God accepts any person at any time, and hence when he came to deal with Gentiles for their salvation he would take no other. From the scripture Paul has shown that Abraham had been justified by faith, and if their forefather according to the flesh, then surely the Jews likewise. But what of the Gen­tiles? He quotes scripture again to show that the Gentiles are to be accepted in the same way. He shall justify the cir­cumcision by faith, and the uncircumcision through faith. (Romans 3:20). The change in the prepositions here is made to suit the different relation in which Jew and Gentile stood with God. The Jew had the divine law; if he could not be justified on the ground of his obedience to that, on what ground could he be justified? On the ground of faith; by a personal appro­priation of the promises of God. The Gentiles, on the other hand, had no point of contact with God. By what means, then, could the Gentiles be justified? By the means of faith, for in due time the gospel would be preached to them also.]

preached the gospel beforehand unto Abraham,—[The words that follow, spoken to Abraham, anticipated the gospel, which is now preached as an accomplished fact. (Romans 1:2). In Abraham the family and nation were founded from which the promised Deliverer came; in Abraham also began a line of spiritual men whose characteristic is faith in God, and who are drawn from “every nation and tribe and tongue and peo­ple.” (Revelation 14:6). These and not those who merely trace to him their descent “after the flesh” are the true sons of Abra­ham.]

saying, In thee shall all the nations be blessed.—This was the promise of a coming Savior in Abraham’s seed that would bless all nations. [The Gentiles as well as the Jews. When this declaration of the purpose of God to bless mankind was first made in the form of a promise to Abraham, the human race had but recently begun to divide into separate groups, tribal and national, and the nation Israel had no existence. The developments among men in Genesis 11:1-9 were part of the purpose of God (Deuteronomy 32:8); along these lines he had de­signed that we should be prepared for the coming of his Son, and for the salvation promised. To Abraham God imparted a knowledge of his purpose, and, indeed, of the agent of its ac­complishment. (John 8:56). When at length the nation Israel was brought into being; it became possible for him to reveal his mind to them with increasing distinctness. To Israel were the promises given, and to them “were entrusted the oracles of God” (Romans 3:2), in which the promises were enshrined. But that “all nations,” and not Israel only, were in the mind of God for salvation is plain from each grand division of the scriptures—the Law, the Prophets, and the Psalms. (Romans 9:25-27; Romans 10:18-21; Romans 15:9-12).]

Verse 9

Gal 3:9

Galatians 3:9

So then they that are of faith are blessed with the faithful Abraham.—As Abraham secured the blessing through faith, all who believe as he did, whether Jews or Gentiles, will be blessed with him.

Verse 10

Gal 3:10

Galatians 3:10

For as many as are of the works of the law are under a curse:—The sacrifices on the altar could make none of the sin­ners coming thereunto perfect as pertaining to the conscience. The sacrifices had no virtue to secure the forgiveness of sins. “For it is impossible that the blood of bulls and goats should take away sins.” For “in those sacrifices there is a re­membrance made of sins year by year.” (Hebrews 10:3-4). The same sins were remembered and atoned for ever year, and the sacrifices could not take them away, but rolled them forward from year to year; but finally “Christ having come a high priest of the good things to come, through the greater and more perfect tabernacle, not made with hands, that is to say, not of this creation, nor yet through the blood of goats and calves, but through his own blood, entered in once for all into the holy place, having obtained eternal redemption.” (Hebrews 9:11-12). Those then who are of the works of the law, who only depended upon these, were not freed finally from sin, even while the law was in force. Much less are they freed from sin by the law after it had been taken out of the way and superseded by Christ. Not being made free from sin, they are under the curse and condemnation of the law.

for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.—None kept the law perfectly, hence all who were under the works of the law were under a curse.

Verse 11

Gal 3:11

Galatians 3:11

Now that no man is justified by the law before God, is evident:—This principle is continually repeated in the New Testament. And in the law they were justified, not by faith, but by doing the things commanded by the law. As there could be no justification without faith, there can be no justifi­cation by the law.

for, The righteous shall live by faith:—This is frequently interpreted to mean that the justified shall live by faith only, but it does not mean that they shall live through believing separate from the obedience to which faith leads.

Verse 12

Gal 3:12

Galatians 3:12

and the law is not of faith; but, He that doeth them shall live in them.—Faith in God leads a man to obey the things commanded of God, and in doing these things he is blessed of God.

Verse 13

Gal 3:13

Galatians 3:13

Christ redeemed us from the curse of the law, having be­come a curse for us;—As all under the law are under condem­nation of the law for violating it, and as the blood of bulls and goats could never take away sin, but only rolled them forward and suspended the condemnation of the law from year to year until Christ came and suffered under the law and to finally take away their sins. [Christ’s death was that of the most abandoned criminals. By the combined verdict of Jew and Gentile, of civil and religious authority, endorsed by the voice of the populace, he was pronounced a malefactor and blas­phemer. But this was not all. The hatred and injustice of men are hard to bear; yet many a sensitive man has borne them in a worthy cause without shrinking. It was a darker dread, an infliction far more crushing, that compelled the cry: “My God, my God, why hast thou forsaken me?” (Matthew 27:46). Against the maledictions of men Jesus might surely at the worst have counted on the Father’s good pleasure. But even that failed him. There fell upon his soul the death of death, the very curse of sin—abandonment of God! Men “did esteem him stricken, smitten of God.” (Isaiah 53:4). He hung on the cross abhorred of men, forsaken of his God; earth all hate, heaven all blackness to his view. Are Paul’s words too strong? God did in truth make him a curse for us. “By the determinate counsel and foreknowledge of God” (Acts 2:23), Jesus was set in the place of condemned sinners, and allowed the curse of the wicked world to claim him for its victim. The Jewish Sanhedrin fell upon him for the purpose of declar­ing him accursed, they thus stigmatized him. They made the Roman governor and the heathen soldiers their instrument in crucifying their Messiah. Pilate in his extremity cried out: “Shall I crucify your King?” (John 19:15). “But they cried out exceedingly, Crucify him.” (Mark 15:14). It was the de­sire of the Sanhedrin to lay on the hated Nazarene an ever­lasting curse.]

for it is written, Cursed is every one that hangeth on a tree:—This saying attached in the Jewish mind a peculiar loathing to the person of the dead thus exposed. Once crucified they thought the name of Jesus would surely perish from the minds and lips of men; no Jew would hereafter dare to con­fess faith in him. His cause could never surmount this ig­nominy. [This sentence of execration Paul has woven into a crown of glory. Paul freely admits that Jesus was hanged on a tree, crushed with reproach, and accursed, as his enemies said, but he was the long-expected Messiah and Savior. But the curse he bore was ours. His death, unmerited by him, was the price of our redemption to ransom us from the curse of sin and death. We know that we were condemned by the law; that the sinless Christ came under the law’s curse, and taking the place of sinners, he was “made to be sin on our be­half; that we might become the righteousness of God in him.” (2 Corinthians 5:21). He bore the inflictions incurred by our sins, and due to ourselves. Paul says, “Christ redeemed us," think­ing of his Jewish kindred, on whom the law weighed so heav­ily—it was offered “to the Jew first,” but not to him alone, nor as a Jew. The time of release had come for all men.]

Verse 14

Gal 3:14

Galatians 3:14

that upon the Gentiles might come the blessing of Abra­ham in Christ Jesus;—The Jews were taken from the law and, like Abraham, were to walk by faith. They were placed upon the same plane with the Gentiles. Jesus Christ was the seed of Abraham in whom all nations were to be blessed and that the Gentiles might become heirs of the blessings of Abraham by entering into Christ.

that we—The we here refers to the children of Abraham through faith, whether Jew or Gentile. Christ coming and re­deeming those were under the law, and bearing their sirs for them, was the occasion of the blessings of Abraham being opened to the Gentiles as well as to the Jews. “For he is our peace, who made both one, and brake down the middle wall of partition, having abolished in his flesh the enmity, even the law of commandments contained in ordinances; that he might create in himself of the two one new man, so making peace; and might reconcile them both in one body unto God through the cross, having slain the enmity thereby: and he came and preached peace to you that were far off, and peace to them that were nigh: for through him we both have our access in one Spirit unto the Father.” (Ephesians 2:14-17).

might receive the promise of the Spirit through faith.—With the coming of Christ had been promised the free and full outpouring of the Holy Spirit to lead men, as the follow­ing clearly shows: “And it shall come to pass afterward, that I will pour out my Spirit upon all flesh; and your sons and your daughters shall prophesy, your old men shall dream dreams, your young men shall see visions: and also upon the servants and upon the handmaids in those days will I pour out my Spirit.” (Joel 2:28-29). This promise of the Spirit, Jesus repeated to his disciples: “If ye love me, ye will keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may be with you for ever, even the Spirit of truth.” (John 14:15-17). “Nevertheless I tell you the truth.”: It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if

I go, I will send him unto you. And he, when he is come, will convict the world in respect of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righ­teousness, because I go to the Father, and ye behold me no more; of judgment, because the prince of this world hath been judged. . . . Howbeit when he, the Spirit of truth, is come, he shall guide you into all the truth.” (John 16:7-13). Joel’s prophecy was quoted by Peter on the day of Pentecost as on that day fulfilled. (Acts 2:16-21).

Verse 15

Gal 3:15

Galatians 3:15

Brethren, I speak after the manner of men:—He speaks of what is regarded as sacred among men to illustrate the cer­tainty and sanctity of God’s covenant with Abraham.

Though it be but a man’s covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.—If a covenant be but of man, if it be confirmed, no man adds to or takes therefrom. Much more, the conclusion is, if God makes a covenant and confirms it, it will stand unchanged. Now such a covenant was made by God with Abraham: “For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutabil­ity of his counsel, interposed with an oath; that by two im­mutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us.” (Hebrews 6:13-18). Now God had confirmed the covenant with Abraham by his own oath and it could not be added to or taken from.

Verse 16

Gal 3:16

Galatians 3:16

Now to Abraham were the promises spoken, and to his seed.—The promise made to Abraham and his seed was the basis of the covenant that God made with Abraham and his seed, and confirmed with an oath.

He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.—The promise was: “And the angel of Jehovah called unto Abraham a second time out of heaven, and said, By myself have I sworn, saith Jehovah, be­cause thou hast done this thing, and hast not withheld thy son, thine only son, that in blessing I will bless thee, and in multi­plying I will multiply thy seed as the stars of the heavens, and as the sand which is upon the sea-shore; and thy seed shall possess the gate of his enemies; and in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice.” (Genesis 22:15-18). The promise was of the increase of the family referred to all his seed. But the final outcome of the promise—“In thy seed shall all the nations of the earth be blessed”—was the spiritual and everlasting blessing and re­ferred to Christ alone, and then through him to all the spiri­tual family of Abraham who shall be blessed in him. Abraham did not understand the meaning and reach of these promises. He expected temporal blessings to all his family. When God restricted these promises to the promised child of Sarah, “Abraham said unto God, Oh that Ishmael might live before thee! And God said, Nay, but Sarah thy wife shall bear a son; and thou shalt call his name Isaac: and I will es­tablish my covenant with him for an everlasting covenant for his seed after him. And as for Ishmael, I have heard thee: behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation.”’ (Genesis 17:18-20). God promised a large family and temporal blessings to Ishmael, but the everlasting covenant was made with Isaac and his seed. (Genesis 26:3). He repeats the promises of Abraham to Isaac. (Genesis 28:13-14). This everlasting promise was re­peated to Jacob and his seed after him, excluding Esau, then to David’s line. The promise was restricted as time progressed until possibly for the first time it is told by Paul that the promise continued in one seed, not seeds as of many, but one—Jesus Christ. And in him all the families of the earth may find a blessing.

This much may be said of all the promises of God. When they fail as pertaining to earthly and temporal blessings, they find full and everlasting fulfillment in the spiritual blessings. Canaan was to be the earthly inheritance to the children of Is­rael. This promise failed as a temporal good because they sinned and transgressed the covenant they made with God. But fleshly Israel and earthly Canaan typified spiritual Israel and heavenly Canaan. So this promise finds its complete and everlasting fulfillment in these great spiritual antitypes. So the real covenant with Abraham is fulfilled in Christ.

Verse 17

Gal 3:17

Galatians 3:17

Now this I say: A Covenant confirmed beforehand by God,—This covenant was confirmed by God to Abraham to be fulfilled in Christ. This covenant or promise was first made with Abraham when he was yet in Ur of the Chaldees. (Genesis 12:1-4).

the law, which came four hundred and thirty years after,—The law was given by Moses four hundred and thirty years after this promise was made to Abraham. (Exodus 12:40). Many interpret this to mean that they sojourned in Egypt four hundred and thirty years. But they dwelt in tents and had no permanent habitation during their sojourn in Canaan and Egypt and in the wilderness from the call in Ur until the en­trance into Canaan after the Egyptian bondage.

doth not disannul, so as to make the promise of none effect.—This law could not annul or make void the promise made four hundred and thirty years before it was given. The law of Moses did not confer blessings on all nations. It brought blessings only to the fleshly children of Abraham, or those who would enter the family as children of Abraham. It pre­pared the children of Israel for bringing forth Jesus, and for presenting through him the blessing to the world; but the blessing could be bestowed upon all nations only through the taking out of the way of the law of Moses.

Verse 18

Gal 3:18

Galatians 3:18

For if the inheritance is of the law, it is no more of prom­ise:—If the inheritance covenanted to all nations, in the prom­ise to Abraham, came through the law of Moses, that ren­dered the prior promises of none effect. [The fulfillment of the promise is unaffected by the law. For it is not dependent upon the law, or upon the law and the promise combined—the law modifying the promise—but upon the promise alone. The law does not come in at all. Law and promise are incompati­ble ideas.]

but God hath granted it to Abraham by promise.—The land of Canaan was promised to Abraham as a free gift, and as a free gift the spiritual Canaan is thrown open to his spiritual descendants.

Verse 19

Gal 3:19

Galatians 3:19

When then is the law?—If the promised blessing to all nations could not come through the law of Moses, what end or purpose did the law serve?

It was added because of transgressions,—It was because the children of Israel transgressed the will of God and sinned that the law of Moses was added.

till the seed should come to whom the promise hath been made;—It was added because of the sins of the people, to train and fit and qualify them to receive the seed to whom the promise was made—Jesus Christ. This is exemplified in the travels of the children of Israel from Egypt to Canaan. They were brought to the border of Canaan. Had they been pre­pared to enter, they could have done so at once. By trans­gression they were unfitted to enter. A sojourn in the wilder­ness of forty years was added to fit and prepare them to enter. They were not fitted for the blessing, so the law was added, that in obeying it they might be trained for the coming seed. This may carry the idea that had Abraham’s seed being faith­ful the promised seed would have appeared sooner. The transgression rendered them unfit to receive him, so his com­ing was postponed and the law was added to train and fit them for his coming.

and it was ordained through angels by the hand of a media­tor.—Stephen said to the Sanhedrin: “Ye who received the law as it was ordained by angels, and kept it not.” (Acts 7:53). And again, it is said: “For if the word spoken through angels proved stedfast, and every transgression and disobe­dience received a just recompense of reward.” (Hebrews 2:2). These passages show that according to apostolic interpreta­tion God gave the law to Moses, not by speaking in his own person, but by speaking through angels whom he sent to Moses.

Verse 20

Gal 3:20

Galatians 3:20

Now a mediator is not a mediator of one; but God is one.—A mediator does not mediate with one, but stands between two parties. God was one of the parties and the Jews the other between whom Moses was mediator.

Verse 21

Gal 3:21

Galatians 3:21

Is the law then against the promises of God? God forbid:—Because the promises cannot be fulfilled through the law of Moses, does the law militate against the fulfillment of the promises? By no means. Very frequently a thing that can­not accomplish an end may be helpful to place in a position that it can be reached. Take Paul’s illustration. Primary schools that teach no Latin, Greek, or higher mathematics can never teach those branches, yet they are necessary to prepare for the school that can teach them. So the law could not bring righteousness, but it could discipline and educate and fit them for the school that could make them righteous and re­ceive final forgiveness.

for if there had been a law given which could make alive, verily righteousness would have been of the law.—If law could give life, righteousness would come by that law. Because there can be no life without righteousness, sin and death are indissolubly joined together, and righteousness and life in the nature and being of God. Hence, Christ came that he might save men from their sins, that he might save them from death. So eternal life was not promised under the law of Moses, because it could no free from sin and hence could not give life. The blood of bulls and goats could never free from sin, could only roll forward the exemption until Christ came and by his blood took it away, so that there is no more re­membrance of sin.

Verse 22

Gal 3:22

Galatians 3:22

But the scripture shut up all things under sin,—The scripture then regarded both Jew and Gentile as under sin. All sinned, the Jew under the law, the Gentile from under it, that all as sinners might come through faith to Jesus and re­ceive the forgiveness of sins, or might receive through faith the promises made to Abraham.

that the promise by faith in Jesus Christ might be given to them that believe.—Because they were to be fulfilled and could be enjoyed only in Christ Jesus. So the Jews and the Gentiles could alike come to these promises through faith in Christ.

Verse 23

Gal 3:23

Galatians 3:23

But before faith came, we were kept in ward under the law,—Faith came with Christ. God dealt with Abraham by the law of faith; on account of sins he substituted the law of works through Moses. The law remained in force till Christ came and through him the law of faith was again restored as a means of justification. But before faith came in Christ Jesus, “we [Jews] were kept in ward under the law”—kept under it as a child is kept under a tutor, directed and trained by him, fitted for the faith should afterward be revealed in Christ. So the law of Moses served as a tutor to fit and train the Jewish people, or those who kept it, for Christ. This was the mission of the law. The Jews transgressed, fell away from God, and became so given over to the flesh and to the hardness of heart that they could not act from faith; but without faith the heart could not be purified nor the soul trust in God, so God placed them under the law of Moses to train them to obedience through the law of works, which required fleshly obedience to a law that controlled the actions of the body for temporal ends, but through this discipline gradually fitted men to exer­cise faith in Jesus Christ, and to lift up the spirit and prepare it to act on eternal motives in accord with spiritual laws.

shut up unto the faith which should afterwards be revealed.—The law of works, while it served this purpose to the Jews to bring them to Christ, the same scriptures now help us as examples, and by the application in the Old Testament, to un­derstand the operation and application of the law of faith.

Verse 24

Gal 3:24

Galatians 3:24

So that the law is become our tutor to bring us unto Christ, that we might be justified by faith.—So the law served as a tutor to train the Jews for Christ, that coming to him they might be justified, by faith in Jesus, and conform the life to the law of faith, given through Christ.

Verse 25

Gal 3:25

Galatians 3:25

But now that faith is come, we are no longer under a tu­tor.—But after they had been prepared to believe in Jesus Christ, and had come to faith through him, for they were no longer under the tutor that trained them for faith.

Verse 26

Gal 3:26

Galatians 3:26

For ye are all sons of God,—Having come into Christ, they are now the sons of God through faith in Jesus Christ, not through the works of the Jewish law. [The “ye are all” car­ries the emphasis of the sentence, and is directed against the distinction made by the Judaizing teachers between those be­lievers who had received circumcision and those who had not. The Jews stood in covenant relation with God before Christ came, the Gentiles did not; but whatever their former condi­tion, now all who trusted in Christ had been brought into a relationship with God far superior even to that of Israel be­fore Christ came.]

through faith, in Christ Jesus.—[The point Paul is seeking to establish, and the idea is, sons of God in Christ Jesus, and made such, not by circumcision, but by faith.]

Verse 27

Gal 3:27

Galatians 3:27

For as many of you as were baptized into Christ did put on Christ.—This explains how faith made them the sons of God. Faith had led them to follow Jesus—to put themselves under his leadership. In the commission, Jesus said to his dis­ciples: “All authority hath been given unto me in heaven and on earth. Go ye therefore, and make disciples of all the na­tions, baptizing them into the name of the Father and of the Son and of the Holy Spirit.” (Matthew 28:18-19). To be thus baptized is to be baptized into Christ. In the passage before us, baptism is set forth as a part of the law of faith, and so far as being regarded by Paul as work that is condemned, it is put in contrast with the works of the law. He is contrasting the law of works under the Mosaic code with the law of faith.

Verse 28

Gal 3:28

Galatians 3:28

There can be neither Jew nor Greek,—There is no differ­ence between Jew and Greek coming into Christ. They all stand on an equal footing before God, and they must enter into Christ on the same terms.

there can be neither bond nor free,—[Social distinctions do not obtain in Christ; the rich and the poor, the master and the slave, the wise and simple meet together in Christ to share a common salvation.] But entering into Christ did not destroy the distinction between master and slave. Each had duties growing out of his position and relation peculiar to himself after becoming Christians. (Colossians 3:22; Colossians 4:1).

there can be no male and female;—Male and female are equally accepted in Christ, and without reference to that which distinguishes each, may enjoy the mercies and blessings of God in Christ. This had not been so under the Jewish dis­pensation. It does not mean that all could indiscriminately perform,all the work and duties in the church. All men can­not occupy the same or similar positions. The husband is to be the head of the wife, and the wife is to be subject to him. (Ephesians 5:23-24; 1 Peter 3). Saying that husband and wife are one does not mean that there are no duties peculiar to each in the marriage relation. The wife is to bear children, guide the house, be a worker at home; the husband and father provides for, and is the head of, the family. Men have obligations as men, from which women are exempted, and women, as women, that do not pertain to men.

for ye all are one man in Christ Jesus.—All with the pecu­liarities that pertain to each are admitted into Christ on the same terms. [These distinctions of individuals outside of Christ appear as nonexistent, completely merged in that higher unity to which they were all raised in virtue of their fellowship in Christ, but in the definite sense of their relation as Christians, inasmuch as this unity was wholly dependent upon Christ, to all believers live and belong. (Galatians 2:20; 2 Corinthians 5:15; Romans 14:18).]

Verse 29

Gal 3:29

Galatians 3:29

And if ye are Christ’s, then are ye Abraham’s seed, heirs according to promise.—If they were in Christ, they were made so by faith, and by faith they were Abraham’s children. [The final conclusion of this profound, comprehensive varied, and terse reasoning, in proof of the assertion in verse 7, that the believers are the true children of Abraham, and consequently heirs by promise. (We must keep in mind that Christ is ex­pressly declared to be the seed of Abraham, verse 16). Union with Christ constitutes the true spiritual descent from Abra­ham, and secures the inheritance of all the Messianic blessings by promise, as against inheritance by law.]