Lost in Adam all die Physically in Adam Another Gospel (false) Man's Reasoning: ... you have gotten into a fog, and if I can, I want by the grace of God to deliver you.”" (Galatians 3 Commentary) Vain means without a cause or legitimate reason, for no purpose, and being without any result. one . I prefer understanding it as a mitigation of the preceding words. But it is not restricted solely to the Jews, as ALFORD thinks; for these are the representative people of the world at large, and their "law" is the embodiment of what God requires of the whole world. The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. 4. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God ( Romans 13:14 ). In certain … There is no distinction into male and female. as it is of no avail for justification, is it either useless, or contrary to the covenant of God? 9. they--and they alone. No one has a legal claim to sit upon it but Himself, He being the only living direct representative ( Ezekiel 21:27 ). foreseeing--One great excellency of Scripture is, that in it all points liable ever to be controverted, are, with prescient wisdom, decided in the most appropriate language. Show me more …. faithful--implying what it is in which they are "blessed together with him," namely, faith, the prominent feature of his character, and of which the result to all who like him have it, is justification. This chapter contains Paul's important argument about Abraham's faith and his 'offspring', a designation for "those belong to Jesus Christ". "Now a mediator cannot be of one (but must be of two parties whom he mediates between); but God is one" (not two: owing to His essential unity not admitting of an intervening party between Him and those to be blessed; but as the ONE Sovereign, His own representative, giving the blessing directly by promise to Abraham, and, in its fulfilment, to Christ, "the Seed," without new condition, and without a mediator such as the law had). iii. 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. "If, as it must be, what I have said, 'in vain,' is really the fact" [ALFORD]. Therefore he says, "the Scripture," not the "Law." But the law is not of faith, but of doing, or works (that is, does not make faith, but works, the conditional ground of justifying). have put on Christ--Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Have ye suffered so many things--namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. 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. In the ceremonial law we seek, by animal sacrifices, to answer for our not having done it, but find dead victims no satisfaction for the sins of living men, and that outward purifying will not cleanse the soul; and that therefore we need an infinitely better Sacrifice, the antitype of all the legal sacrifices. This clause follows not the clause immediately preceding (for our receiving the Spirit is not the result of the blessing of Abraham coming on the Gentiles), but "Christ hath redeemed us," &c. through faith--not by works. REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. 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. He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 1 Corinthians 12:1-31 ). 17. this I say--"this is what I mean," by what I said in Galatians 3:15 . Overview of Galatians 3 Faith or Observance of the Law Verses 1-14 ask a lot of questions of whether or not we were obeying the law of Christ or if we were just listening to the law of Christ. 3. He used his personal testimony as evidence of the truth of his gospel in 1:10-2:21, but here he uses their personal experiences. Which of these had God owned with tokens of his favour and acceptance? The Jews began their worship by reciting the Schemah, opening thus, "Jehovah our God is ONE Jehovah"; which words their Rabbis (as JARCHIUS) interpret as teaching not only the unity of God, but the future universality of His Kingdom on earth ( Zephaniah 3:9 ). 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. Having begun your Christianity in the Spirit, that is, in the divine life that proceeds from faith, are ye seeking after something higher still (the perfecting of your Christianity) in the sensuous and the earthly, which cannot possibly elevate the inner life of the Spirit, namely, outward ceremonies? The law is regarded as something extraneous, afterwards introduced, exceptional and temporary ( Galatians 3:17-19 Galatians 3:21-24 ). This verse is parenthetical. 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. Have you taken leave of your senses? Not as BENGEL and ALFORD, "He who is just by faith shall live." 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. hearing of faith--Faith consists not in working, but in receiving ( Romans 10:16 Romans 10:17 ). a curse for us--Having become what we were, in our behalf, "a curse," that we might cease to be a curse. "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise.". The "only" implies, "I desire, omitting other arguments, to rest the question on this alone"; I who was your teacher, desire now to "learn" this one thing from you. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" ( Matthew 1:22 , 1:2 , Luke 2:22 Luke 2:23 ) [TOWNSON]. Christ--not in the exclusive sense, the man Christ Jesus, but "Christ" (Jesus is not added, which would limit the meaning), including His people who are part of Himself, the Second Adam, and Head of redeemed humanity. 19. His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed ( John 1:12 , Romans 9:8 , 1 Peter 1:23 ). In this use of it he learns to depend more simply on the Saviour. Asserts the doctrine of justification by faith, on the exampleof Abraham, 6-9. Compare Isaiah 24:22 , "As prisoners gathered in the pit and shut up in the prison." For the "promise" was substantially the Gospel by anticipation. 15. you--emphatical. addeth--None addeth new conditions "making" the covenant "of none effect" ( Galatians 3:17 ). God's providence ordered it so that to fulfil the prophecy of the curse and other prophecies, Jesus should be crucified, and so hang on the tree, though that death was not a Jewish mode of execution. He is the good news. Paul also continues to write with great urgency. The covenant God made with Abraham, was not done away by the giving the law to Moses. 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. What did Paul say about racial, class, and gender barriers with regard to the congregations of Christ? And--Greek, "Moreover." But after he left Galatia, he learned that Judaizers (Greek: Ioudizo—those who live by Jewish But under the law the male sex had great privileges. Galatians. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. 27. baptized into Christ--( Romans 6:3 ). "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? "Having thus begun" with the receiving His spiritual gifts, "are ye now being made perfect" (so the Greek), that is, are ye seeking to be made perfect with "fleshly" ordinances of the law? Read and study Galatians 3 with the Verse-by-Verse Bible Commentary Hi, Sign out. The sight of Christ crucified ought to have been enough to counteract all fascination. Biblical Commentary (Bible study) Galatians 3:23-29 EXEGESIS: THE CONTEXT: Paul, apostle to the Gentiles, established churches in Galatia composed primarily of Gentiles who received the Gospel eagerly (4:14-15). the law which was--Greek, "which came into existence four hundred thirty years after" ( Exodus 12:40 Exodus 12:41 ). Had it not there for centuries rung in the ear, and fastened on the conscience, the joyful sound, "grace for grace," would not have been the watchword of the New Testament. Galatians 2: Galatians: Galatians 4. But He lives and shall reign on David's throne. . Matthew Henry’s Bible Commentary (concise), Matthew Henry Bible Commentary (complete), California - Do Not Sell My Personal Information. but a man's covenant--whose purpose it is far less important to maintain. 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. might be given--The emphasis is on "given": that it might be a free gift; not something earned by the works of the law ( Romans 6:23 ). But the awakened sinner discovers his dreadful condition. No doubt the Galatians thought that they were going more deeply into the Spirit; for the flesh may be easily mistaken for the Spirit, even by those who have made progress, unless they continue to maintain a pure faith [BENGEL]. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. Galatians 3:28 "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." Galatians Chapter 3 begins with Paul describing his personal argument about how they were justified by faith. 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. Chapter 3. Assuredly among the latter. God forbid." Abrupt exclamation, as he breaks away impatiently from those who would involve us again in the curse of the law, by seeking justification in it, to "Christ," who "has redeemed us from its curse." Does the new Christian become mature by doing the works of the law? by faith of Jesus Christ--that is which is by faith in Jesus Christ. being made--Greek, "having become." The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. Galatians 3:1-29 . THE LOWER: THE HIGHER: 1-2. For Jesus is not a mediator separating the two parties in the covenant of promise or grace, as Moses did, but ONE in both nature and office with both God and man (compare "God in Christ," Galatians 3:17 ):representing the whole universal manhood ( 1 Corinthians 15:22 1 Corinthians 15:45 1 Corinthians 15:47 ), and also bearing in Him "all the fulness of the Godhead." “For ye are all one in Christ Jesus”: All those who are one with Jesus Christ are one with one another. But the oldest manuscripts omit the words altogether. Hence the phrase often recurs, "By the hand of Moses." Whereas the law brings in a mediator, a third party ( Galatians 3:19 Galatians 3:20 ), God makes His covenant of promise with the one seed, Christ ( Genesis 17:7 ), and embraces others only as they are identified with, and represented by, Christ. Also the contrast is between "live by faith" (namely, as the ground and source of his justification), and "live in them," namely, in his doings or works ( Galatians 3:12 ), as the conditional element wherein he is justified. So 2 Corinthians 5:21 , "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Galatians 3:7 Galatians 3:9 Galatians 3:25 Galatians 3:26 , 5:1 , Isaiah 61:1 . 1. added--to the original covenant of promise. 3 Are you so foolish? 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. 11. by the law--Greek, "IN the law." . To orient ourselves to the issues which underlie chapters 3 and 4 of this epistle, let us consider these. The laws teach God’s holy standards to people. that we might receive the promise of the Spirit--the promised Spirit ( Joel 2:28 Joel 2:29 , Luke 24:49 ). with--together with. Here he resumes the thought in Galatians 3:2 . The just shall live by faith--( Romans 1:17 , Habakkuk 2:4 ). 3 O foolish Galatians! . CONTINUAL obedience by the word, "continueth." The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator. The law that thus interposed a mediator and conditions between man and God, was an exceptional state limited to the Jews, and parenthetically preparatory to the Gospel, God's normal mode of dealing, as He dealt with Abraham, namely, face to face directly; by promise and grace, and not conditions; to all nations united by faith in the one seed ( Ephesians 2:14 Ephesians 2:16 Ephesians 2:18 ), and not to one people to the exclusion and severance from the ONE common Father, of all other nations. "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty. In Galatians 3, Paul makes an intricate exegetical argument about the priority of God’s promise to Abraham and its fulfillment in Jesus Christ, and about the provisional function of the law in relation to God’s promise. 23. faith--namely, that just mentioned ( Galatians 3:22 ), of which Christ is the object. 1 You crazy Galatians! unto--"with a view to the faith," &c. We were, in a manner, morally forced to it, so that there remained to us no refuge but faith. O foolish Galatians! But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. Compare John 1:17 , where the two mediators--Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace--are contrasted. (6-9) From the tenor of the law and the severity of its curse. The structure of chapter 3 is easily discernible. (19-25) Under the gospel state true believers are all one in Christ. They show people how tolive in the right way. Before whose eyes Jesus Christ hath been as evidently set forth - By our preaching, as if he had been crucified among you. redeemed us--bought us off from our former bondage ( Galatians 4:5 ), and "from the curse" under which all lie who trust to the law and the works of the law for justification. Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also. Resources » Matthew Henry's Commentary » Galatians. 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. He . At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL]. This matters deeply to him. The Galatian Christians had believed in Jesus and began enjoying their freedom in Christ. Chapter. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. 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? 3. begun--the Christian life ( Philippians 1:6 ). . 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. kept--Greek, "kept in ward": the effect of the "shutting up" ( Galatians 3:22 , Galatians 4:2 , Romans 7:6 ). This was the end of the whole system of sacrifices" [THOLUCK]. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. preached before the gospel--"announced beforehand the Gospel." 25. Copyright © 2020, Bible Study Tools. See Note there. First, Paul stresses the gullibility of the Galatians. Faith or Works of the Law - You foolish Galatians! He asked them to remember how they received the Holy Spirit and from whom. Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished ( 1 Corinthians 15:24 ); and God's ONENESS ( Zechariah 14:9 ), as "all in all," shall be fully manifested. Proud member It is observable, Paul quotes Scripture to the Jews who were conversant with it, as in Epistle to the Hebrews, as said or spoken; but to the Gentiles, as written. He, as being One, unites all believers, without distinction, to Himself ( Galatians 3:8 Galatians 3:16 Galatians 3:28 , Ephesians 1:10 , 2:14 ; compare Hebrews 2:11 ) in direct communion. I hear with my own ears that I cannot be saved except by the blood and death of Christ. If that promise was enough for salvation, wherefore then serveth the law? Much less would the righteous God do so. The curse of its non-fulfilment affects the Gentiles through the Jews; for the law represents that righteousness which God requires of all, and which, since the Jews failed to fulfil, the Gentiles are equally unable to fulfil. life--The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. Particular here, as in the resurrection the relation of the Galatians for ABANDONING for... 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