No man is justified by GALATIANS. 15 We who are Jews by nature, and not sinners of the Gentiles, 16 Knowing that a man is not justified by the works of the law, but b by the faith of Jesus Christ; even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law for by the works of the law shall no flesh be justified. 17 But if, while we seek to be justified by Christ, we ourselves also are found d sinners, is therefore Christ the minister of sin God forbid. y Acts 15. 10, 11-z Matt.9.11. Eph.2.3, 12.-a Acts 13.38, 39-b Rom 1 17. & 3. 22, 29.& 8.3. Ch.3.21. Heb.7 18, 19.- Psa. 143.2. Rom. 3.20. Ch.3.11.-d1 John 3. 6, 9. Rom.8.2.-f Rom.6.14. & 7.4, 6. But now, fearing them of the circumcision, he withdrew from this fellowship. Why compellest thou the Gentiles] Thou didst once consider that they were not under such an obligation; and now thou actest as if thou didst consider the law in full force! but thou art convinced that the contrary is the case, yet actest differently! This is hypocrisy. the works of the law. 18 For, if I build again the things which I destroyed, I make myself a transgressor. 19 For, I through the law, fam dead to the law, that I might live unto God. 20 I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. 21 I do not frustrate the grace of God: for if righteousness come by the law, then Christ is dead in vain. g Rom.6.11. 2 Cor. 5. 15. 1 Thess 5.10. Heb 9,14. 1 Pet. 4.2-h Eom. 5.6 Ch.5 24.& 6.11-12 Cor. 5.15. 1 Thess. 5.10. 1 Pet, 4.2.-k Ch.14 Eph.5.2 The 141 Ch.3.21. Heb. 7.11. See Rom. 11.6. Ch.5.4. selves are found sinners, enjoining the necessity of observing the rites and ceremonies of the law, which never could and never can justify; and yet, by submitting to circumcision, we lay ourselves under the necessity of fulfilling the law, which is impossible; we thus constitute ourselves sinnera : is, there fore Christ the minister of sin? Christ, who has taught us to renounce the law, and expect justification through his death? God forbid! that we should either act so, or think so. 15. We, who are Jews by nature] We, who belong to the Jewish nction-who have been born, bred, and educated Jews. 18. For, if I build again the things which I destroyed] If And not sinners of the Gentiles]-Apapraλot, not without I act like a Jew, and enjoin the observance of the law on the the knowledge of God, as they have been. Auaproλos, often Gentiles, which I have repeatedly asserted and proved to be signifies a heathen, merely one who had no knowledge of the abolished by the death of Christ, then I build up what I de true God. But among the nations or Gentiles, many Jews so stroyed; and thus make myself a transgressor, by not obser journed; who, in Scripture, are known by the name of Helving the law in that way, in which I appear to enjoin the ob lenists, and these were distinguished from those who were servance of it upon others. termed ε Ovov apaprwλot, sinners of the Gentiles-heathens, in our common sense of the word; while the others, though living among them, were worshippers of the true God; and addicted to no species of idolatry. Some have translated this passage thus, we Jews and not Gentiles, by nature sinners; for it is supposed that pure here refers to that natural corruption which every man brings into the world. Now, though the doctrine be true; and the state of man, and universal experience, confirm it; yet it can neither be supported from this place; nor even from Eph. ii. 3. See the note on Rom. ii. 16. It appears from the use of this word by some of the best Greek authors, that overt did not signify by nature, as we use the word, but expressed the natural birth, family, or nation of a man; to distinguish him from any other family or nation. I can give a few instances of this which are brought to my hand in a small elegant pamphlet, written by Dr. Münter, the pre-sent life, and have a prospect of future glory. sent bishop of Zealand, entitled Observationum ex marmoribus græcis Sacrarum Specimen; and which has been lent to me by the Right Honourable Lord Teignmouth, to whose | condescension, kindness, and learning, many of my studies have been laid under particular obligation. 19. For, I through the law, am dead to the law] In conse quence of properly considering the nature and requisitions of the law, I am dead to all hope and expectation of help or salvation from the law; and have been obliged to take refuge in the Gospel of Christ. Or, probably the word yogos, LAW, B here put for a system of doctrine; as if he had said, I through the Gospel, am dead to the law. The law itself is consigned to death; and another, the Gospel of Christ, is substituted in its stead. The law condemns to death; and I have embraced the the Gospel, that I might be saved from death, and live unto God. 20. I am crucified with Christ] The death of Christ on the cross, has showed me that there is no hope of salvation by the law; I am therefore as truly dead to all expectation of justit cation by the law, as Christ was dead when he gave up thr ghost upon the cross. Through him alone I live, enjoy a pre Yet not I It is not of my natural life i speak, nor of any spiritual things which I myself have procured; but Christ liveth in me. God made man to be a habitation of his own Sprit; the law cannot live in me, so as to give me a Divine life; it does not animate, but kill; but Christ lives in me; he is the soul of my soul; so that I now live to God: but this fe I have by the faith of the Son of God: by believing on Christ, as a sacrifice for sin: for he loved me, and because he did sa he gave himself for me: made himself a sacrifice unto death, that I might be saved from the bitter pains of death eterosk 21. I do not frustrate] Abero, I do not contemn, despise. or render useless, the grace of God, the doctrine of Christ crucified; which I must do, if I preach the necessity of obser For if righteousness] If justification and salvation came by an observance of the law, then Christ is dead in vain; ks death is useless, if an observance of the law can save us; but no observance of the law can save us; and therefore there vis an absolute necessity for the death of Christ. The word in question, is the xxviiith Example in the above pamphlet, the substance of which is as follows: in an inscrip. tion on a Greek marble given by Dr. Chandler, page 27, we find these words: ὁ γαμβρος μου Λέων Αρτεμισίου, ο επικα λούμενος Ιάσων, οικόνει μεν Μείλησιος, φύσει δε Ιασεύς. "My son-in-law, Leo, the son of Artemisius, who is called a Jasian, is of the house of Milesius, though by nature he is from Jaso." That is, Jaso being a native of Caria, this Leo is said to be quart Iarcus, by nature a Jasian, although he sprang from the Mile-ving the law. sian family. The following examples will place this in a clearer light. Josephus, Ant. Jud. lib. xi. cap. vi. sec. 5. speaking of Amanes, the Amalekite, says, kai yaр VσεL Tоis lovdaiois απήχθάνετο, ότι και το γένος των Αμαλεκίτων, εξ ων ην αυτός, Vavrov diep0apro. "For he was, by nature, incensed against the Jews; because the nation of the Amalekites, from whom he sprang, had been destroyed by them :" that is, he had a national prejudice or hatred to the Jewish people, on the above account. The following example from Dio Chrysostom, Orat. xxxi. is also to the point-Otye (A0nvaloi) Tov deiva uev Ovp TOY KEKλnkaTi ovde voεi moderny lavrov. "For they, (the Athenians,) called this person an Olympian, though by nature he was not their citizen:" that is, he was called an Olympian, though he was not naturally of that city: or, in other words, he was not born there. From these examples, and the scope of the place, we may argue that the words, we who are Jeics by nature, mean we who were born in the land of Judea, and of Jewish parents. And hence the passage in Eph. ii. 3. which speaks most evidently of the heathens, (and were by nature the children of wrath even as others,) may be thus understood; being Gentiles, and brought up in gross darkness, without any knowledge of God, abandoned to all sensual living, we were, from our very condition, and practical state, exposed to punishment. This sense is at least equally good with that given of the words in Rom. ii. 16. where it is proved that pure, in several connexions, means truly, certainly, incontestably; we were, beyond all controversy, exposed to punishment, be Cause we had been born among idolaters, and have lived as they did." Here both senses of the word apply. 16. Knowing that a man is not justified) See the notes on Rom. i. 17 iii. 24, 27. and viii. 3. And see on Acts. xiii. 38, 39. in which places the subject of this verse is largely discussed. Neither the works of the Jewish law, nor of any other law, could justify any man: and if justification or pardon could not have been attained in some other way, the world must have perished. Justification by faith in the boundless mercy of God, is as reasonable as it is scriptural and necessary. 17. But if, while we seek to be justified] If, while we acknowledge that we must be justified by faith in Christ, we our 1. The account of the prevarication of Peter in the prece ding chapter, teaches us a most useful lesson. Let him who as suredly standeth, take heed lest he fall. No place in a state of prs bation, is secure; a man may fall into sin every moment; and he will, if he do not walk with God. Worldly prudence, and fleshly wisdom, would have concealed this account of the pre varication of Peter; but God tells truth. He is the fountain of it; and from him we are to expect not only nothing but the truth, but also the whole truth. If the Gospel were not of God, we had never heard of the denial and prevarication of Peter; nor of the contention between Paul and Barnabas. And these accounts are recorded, not that men may justify or excuse their own delinquencies by them, but that they may avoid them: for he must be inexcusable who, with these histories before his eyes, ever denies his Master, or acts the part of a hypocrite. Had the apostles acted in concert to impose a forgery on the world, as a Divine revelation; the imposture wak have now came out. The falling out of the parties would have led to a discovery of the cheat. This relation, therefore, is an additional evidence of the truth of the Gospel. 2. On, I through the law am dead to the late, &c. pious Ques nel makes the following useful reflections: "The cerem nial law, which is no more than a type and a shadow of Hum, destroys itself, by showing us Jesus Christ, who is the trad and the substance. The moral law, by leaving us under cur own inability, under sin and the curse, makes us perceive the necessity of the law of the heart; and of a Saviour to give it The law is for the old man, as to its terrible and servile part: and it was crucified and died with Christ upon the cross, as well as the old man. The new man, and the new law, require a new sacrifice. What need has he of other sacrifices who has Jesus Christ? They in whom this sacrifice lires, da themselves live to God alone; but none can live Him excep by faith: and this life of faith consists in dying with Chris 26 The foolishness of the Galatians CHAPTER III. to the things of the present world; and in expecting, as co-heirs with him, the blessings of the eternal world. And who can work all this in us, but only Hs who lives in us? That man has arrived to a high degree of mortification, who can say Christ liveth in me, and I am crucified to the world. Such a one must have renounced not only earthly things, but his own self also." 3. Is there, or can there be, one well grounded hope of eternal life, but what comes through the Gospel In vain has the in rejecting the Gospel. The apostle inquires how they could be so foolish as to renounce the Gospel of Christ, and turn back to the law, after having That ye should not obey the truth] This clause is wanting in ABD FG. some others: the Syriac, Erpenian, Coptic, Sahidic, Itala, Vulgate MS. and in the most important of the Greek and Latin Fathers. Of the clanse Professor White says, certissimè delenda, "It should certainly be expunged." There are several various readings on this verse; from which it appears, that the verse, in the best ancient MSS. and Versions, was read thus: O foolish Galatians, who hath bewitched you? Before those eyes Jesus Christ crucified, hath been plainly set forth. Among you ?] Ev vuty, are wanting in ABC. several others: the Syriae, Erpenian, Coptic, Sahidic, Ethiopic, Armenian, Vulgate MS. one copy of the Itala, and in several of the Fa there. The words appear to disturb the sense, and have obliged commentators to have recourse to a sort of technical meaning; viz. "The doctrine of the Gospel had been so fully preached among these people, that it might be said Jesus Christ has been crucified among you; so fully have his sufferings been detailed, and the design of them pointed out." 2 Received ye the Spirit by the works of the law] This may refer to the miraculous gifts of the Spirit, which were very common in the apostolic church. Did ye receive these extraordinary gifts in consequence of your circumcision, and observing the Mosaic precepts ? or was it by the hearing of the Gospel, prescribing faith in Christ crucified? It may also refer to the spirit of adoption, and consequently to their sonnghip. 3. Having begun in the Spirit] Having received a spiriteal religion, which refined and purified your hearts: and having received the Holy Spirit of God, by which ye were endued with various miraculous influences; and the spirit of adoption, by which ye were assured of the remission of sins, and incorporation with the family of God: Are ye now made perfect by the flesh ?] Are ye seeking to 3 complete that spiritual religion, and to perfect these spiritual gifts by the carnal rite of circumcision? It appears that by the Spirit here, not only the Holy Spirit, but his gifts, are to be understood: and by the flesh, illud membrum in quo circumcisio peragitur; and by a metonymy, circumcision 4. Have ye suffered so many things in vain ?] Have ye received and lost so much good? The verb raoxov, as compounded with ev, well, or kakws, ill, and often without either, signifies to suffer pain, or loss: or to possess and enjoy. In such a case, the man is considered as the patient; and the good or ill acts upon him. Though it is possible that the GaJatians had suffered some persecution for the truth of Christ; yet it is as likely that the apostle refers to the benefits which they had received. Ye have received faith, the pardon of your sins; the gift of the Holy Spirit, and with it many extraordinary gifts and graces; and have ye suffered the loss of all these things? n See Rom.9.17. Ver.22-0 Gen. 123. & 18, 18. & 22. 18. Ecclus. 44.21. Acts 3.35- Have ye received all these in vain! If yet in vain; if it be 5. He therefore that ministereth to you the Spirit] The 6. Abraham believed God] This is quoted from Gen. xv. 6. where see the note; and St. Paul produces it Rom. iv. 3-5. where also see the notes. Abraham, while even uncircumcised, believed in God, and his faith was reckoned to him for justification: and Abraham is called the father of the faithful; or of believers. If, then, he was justified without the deeds of the law, he was justified by faith; and, if he was justified by faith, long before the law was given, then the law is not neselves maintained that Abraham was saved by faith. Mehilta cessary to salvation. It is remarkable that the Jews themin Yalcut Simeoni, page 1. fol. 69. makes this assertion: "It is evident that Abraham could not obtain an inheritance either in this world or the world to come, but by faith." 8. The Scripture, foreseeing] See the notes on Rom. iv. 3-16. As God intended to justify the heathen through faith, he preached the Gospel that contains the grand display of the was in his heathen state; and thus he is called the father of doctrine of salvation by faith; before, to Abraham, while he believers; therefore it must refer to them who shall believe the same Gospel among the Gentiles: and as the door of faith was opened to all the Gentiles; consequently the promise was 9. They which be of faith] All who believes as Abraham fulfilled, In thee shall all the nations of the earth be blessed. has believed, are made partakers of Abraham's blessings. 10. As many as are of the works of the law] All that seek salvation by the performance of the works of the law, are under the curse; because it is impossible for them to come up to the spiritual meaning and intent of the law; and the law pronounces them cursed that continue not in all things which Jew is necessarily under the curse of God's broken law: and are written in the book of the law, to do them. Hence every every sinner is under the same curse, though he be not a Jew, who does not take refuge in the salvation provided for him by the Gospel. It is worthy of remark, that no printed copy of the Hebrew Bible preserves the word 5 col, ALL, in Deut. xxvii. 26. which answers to the apostle's word nasi, all, here. St. Jerom says that the Jews suppressed it, lest it should appear that they were bound to perform all things that are writ ten in the book of the law. Of the genuineness of the reading, there is no cause to doubt; it exists in siz MSS. of Ken207 nicott and De Rossi; in the Samaritan text; in several copies of the Targum; in the Septuagint; and in the quota The law cannot annul the GALATIANS. promise made to Abraham . 14 That the blessing of Abraham might come on the Gen- | fore of God in Christ, the law, which was four hundred and tiles through Jesus Christ; that we might receive the promise thirty years after, cannot disannul, that it should make the of the Spirit through faith. promise of none effect. 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. a 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 be w Rom.4.9, 16 −x 19a, 22, 15. & 44.3. Jer 31.33 & 32.40, Exek.11.19 & 36.27 Jet 28, 2. Zech.12.10. John 7.99. Acts 2.41 -y Heb.9 17.- Or, testament -a Gen 123,7. & 17.7. Ver. 9-b1 Cor 12. 12- Exod. 12,4),11-d Rom.4 13,14. Vergl. tion made here by the apostle, in which there is no variation either in the MS, or in the Versions. 18 For, if the inheritance be of the law, f 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 proinise was made; and it was i ordained by angels in the band * of a mediator. 20 Now a mediator is not a mediator of one, 1 but God is one e Rom.8 17-f Som 4 14.—g John 15 2 Rom. 4,15.& 6.20 & 7.8 13 (Tal 9-h Ver 16-1 Acts 7:34. Hean? 4-k Exon 19 19, 21, 22. Dow 5 5, 2, 22. 6. d. John 1.17 Acta 7 25. 1 Tim 25.-1 Rom 39, 0. verse for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of sal 11. But, that no man is justified by the law] By the observation must necessarily be to them who believe in Christ; vance of the law, suppose he had even continued in all the for he is the promised sced, Gen. iii. 15. through whom every things that are written in it, to do then, is evident; for the blessing is derived on mankind: and through his spiritues prophet Habakkuk, chap. ii. 4. has declared, under the direct seed, the true Christians, the conquests of the cross are daily influence of the Spirit of God, The just shall live by faith; spreading over the face of the earth. The present unpick or he who is just by faith, shall live: therefore this justifica- leled dispersion of the Sacred Writings in all the regular tration comes not by works, or the observance of the law, but by guages of the universe, is a full proof that all the natas af faith. the earth are likely to be blessed through them; but they have 12. And the law is not of faith It promises no forgive.nothing but what they have received from and through Christ ness to believing; but requires obedience. It is not what do you beliere? but what have you done? The man that doeth them perfectly at all times, and in all places, he shall live in them; but if, in any case he fails, he forfeits his life.-See the notes on Rom. i. 17, &c. 13. Christ hath redeemed us] Enyspaner, hath bought us with a price, viz. his blood, or life. Being made a curse for us] Being inde an atonement for our sins: for whatever was offered as an atonement for sin, was considered as bearing the punishment due to sin; and the person who suffered for transgression was considered 38 bearing the curse in his body; therefore, in the same day in which a criminal was executed, it was ordered that his body, should be buried, that the land might not be polluted, because he that was hanged, which was the case with every heinons · culprit, was considere accursed of God, Deut. xxi. 22. 23. hence the necessity of removing the accursed THING out of sight. Four hundred and thirty years after] God made a cure nant with Abraham that the Messiah should spring from Lis posterity. This covenant stated, that justification should be obtained by faith in the Messiah. The Messiah did not come til 1911 years after the making of this covenant; and the law was given 430 years after ti ▸ covenant with Abraham; there fore the law (which was given 1451 years before the promise to Abram could be fulfilled, for so much time elapsed between the giving of the law, and the advent of Christ,) could not pos sibly annul the Abrahamic covenant. This argument is chee lute and conclusive. Let us review it. The promise to Abrarun respects the Messiah; and cannot be fulfilled but in br Christians say the Messiah is come; but the advent of him whom they acknowledge as the Messiah, did not take placet 1911 years after the covenant was made; therefore no titers mediate transaction can affect that covenant But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul, ser af feet, that which was not to have its fulfilment till 1481 years after. Justification by faith is promised in the Abrahan covenant, and attributed to that alone; therefore it is not to be Might come on the Gentiles through Jesus Christ] So we expected from the law, nor can its works justify any; fete find that he was made a curse for us, that the blessings pro-law in this respect cannot annul or affect the Abrahamic coinised to Abraham, might be given to them who believe on him, venant. But suppose ye say that the law which was givet as naving en made a curse; i. e. an expiatory victim for | 430 years after the covenant with Abraham, has superseded them. this covenant, limited and confined its blessings to the Jews: Lanswer, this is impossible; for the covenant most spec.fcally refers to the Messiah, and takes in not the Jewish pas ple only, but all nations; for it is written, In thy seed, the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined by any figure of speech, or by any legal act, to the Jewish prople exclusively; and as the covenant was leavily inade and confirmed, it cannot be annulled; it inust therefor remain in reference to its object. 14. That blessing of Abraham] That is, justification or the pardon of sin, with all other blessings consequent on it; such as peace with God, spirtoral life, and eternal glory In opposition to us, the Jews assert, that the Mossình is ast yet come: then we assert on that ground, that the promise is not yet fulfilled, for the giving of the law to one people, cann imply the fulfilment of the Abrahamic covenant; because that extends to all nations. However, therefore, the case be et gued, the Jewish cause derives no benefit from it: and fe conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith, and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude, that the who are only under the law, are under the curse; and as t says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any na from the law of Moses. And the Gospel of Jesus Christ pro claiming salvation, by faith, to a sinful and ruined world, is absolutely necessary; nor can it be superseded by any other institution, whether human or divine. The promise of the Spirit] The spirit of adaption : sonship with God; and the Spirit of God to attest that sonship. And all this was through faith. Hence, from the beginning, 6 | had purposed that solvation should be through faith; and | never expected that any soul of man should be justified by the works of the law; and only gave that law that the exceeding sinfulness of sin might appear, and that man might be pre pared to welcome the Gospel which proclaimed salvation to a lost world, through the atoning passion and death of Christ. 15. I speak after the manner of men] I am about to produce an example taken from civil transactions. If it be confirmed; if an agreement or hond be signed, sealed, and witnessed; and in this country, being first duly stamped -No man disannulleth] It stands under the protection of the civil law, and nothing can be legally erased or added. 16. Now to Abraham and his sred] The promise of salvation by faith, was made to Abraham and his posterity. He saith not, And to seeds) It was one particular kind of posterity which was intended--but as of one-which is Christ, | i. e. to the spiritual head, and all believers in hun, who are children of Abrahain, because they are believers, ver. 7. But why does the apostle say, not of seeds as of many? To this it is answered, that Abraham possessed in his family to seeds, one natural, viz. the members of his own household; and the other spiritual, those who were like himself because of their faith. The promises were not of a temporal nature; had they been so, they would have belonged to his natural How we arrive at the sum of 430 years may be seen in the seed; but they did not; therefore they must have belonged note on Exod. xii. 40.-Dr. Whitby also gives a satisfacary to the spiritual posterity. And as we know that promises of view of the matter. "The apostle refers to the promise made, justification, &c. could not properly be made to Christ in him- Gen. xii. 3. since from that only, are the 430 years to be comaself, hence we must conclude his members to be here inputed; for then, Abraham was 75 years old, Gen. xii. 4. frm tended, and the word Christ is put here for Christians. It is thence to the birth of Isaac, which happened when Abraham from Christ that the grace flows which constitutes Christians. was 100 years old, Gen. xxi. 5. is 25 years: from his birt Christians are those who believe after the example of Abra- the birth of Jacob icas 60 years, for Isaac tras 60 years ham; they, therefore, are the spiritual seed. Christ working when Rebecca bare him, Gen. xxv. 26. From Jacob's birth in and by these, makes them the light and salt of the world; to the descent into Egypt, were 130 years, as he said to Pha and through them, under and by Christ, are all the nations of raoh, Gen. xlvii. 9. The abode of him and his posterity in the earth blessed. This appears to be the most consistent in Egypt was 215 years; so that, with their sojourning in Cana terpretation; though every thing must be understood of Christ was 430 years," the sum given here, aid in Exod. xii. 40. in the first instance: and then of Christians only through him. where see the notes. 17. Confirmed before of God in Christ) i. e. The promise of justification, &c. made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abra- | ham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification: the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken both here and in the preceding 18. For, if the inheritance be of the law] See the preceding arguments, in which this is proved. 19. Wherefore then serveth the law?) If the law does ná annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who ha paid attention to the apostle's reasoning. All believers in Christ Jesus CHAPTER III. 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, P 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 afterward be revealed. 24 Wherefore, the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. m Ch.221-n Ver.8.-o Rom. 3.9,19.93.&11.32-p Rom.4.11,12,16.-q Matt.5.17. Rom. 104. Col.2 17. Heb 9.9, 10.- Acts 13.39. Ch.2 16.-8 John 1.12. Rom. 8. 14, 15, 16 Ch.4.5. 1 John 3.1, 2-t Rom.6.3. It was added because of transgressions] It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge that determines the obliquity of our conduct. See the notes on Rom. iv. 15. and especially on Rom. v. 20. where this subject is largely discussed, and the figure explained. Till the seed should come] The law was to be in force till the advent of the Messiah.-After that, it was to cease. It was ordained by angels] The ministry of angels was certainly used in giving the law. See Psal. Ixviii. 17. Acts vii. 53. and Heb. ii. 2. but they were only instruments for trans mitting; Moses was the mediator between God and the neople, Deut. v. 5. 20. A mediator is not a mediator of one] As a Mediator, Merirns, signifies a middle person, there must necessarily be two parties, between whom he stands; and acts in reference to both; as he is supposed to have the interests of both equally at heart. This verse is allowed to be both obscure and diffi cult; and it is certain, that there is little consent among Rolearned men and critics in their opinions concerning it. senmüller thinks that the opinion of Nosselt is to be preferred to all others. He first translates the words o de peoirns, Evos OVK 15 thus, But he (viz. Moses) is not the mediator of that one race of Abraham, viz. the Christians; for ivos, relates to the opμa w εnnyyeλrat, the seed that should come, ver. 19. of which he said ws ep' vos, as of one, ver. 16 If Paul had written ὁ δε μεσιτης του ένας εκείνου, ουκ εσι, he is not the mediator of one, no person would have had any doubt that apparos, seed, ought to be supplied after Evos, of one, ver. 20. The same mode of speaking Paul uses, Roin. i. 17, 18, de, but he, b, for avros, Matt. xii. 3, 11, 39. o de εITEV, but he said. Though Moses was the mediator between God and the Israelites; yet he was not the mediator between God and that one seed which was to come, viz. the Gentiles who should be lieve in Christ. But God is one] He is the one God, who is the Father of the spirits of all flesh; the God of the Gentiles as well as the God of the Jews. That this is St. Paul's meaning is evident from his use of the same words in other places. 1 Tim. ii. 5. Eis yap Deos, &c. for there is one God, and one mediator between God and man: that is, there is only one God and one One Lord, mediator, for the whole human race, Eph. iv. 5, 6. one faith, one baptism, is Osos kαι пαTпp HaνTWV, ONE GOD, and Father of ALL. The sense of the whole is, Moses was the mediator of one part of Abraham's seed, viz. the Israelites; but of the other seed, the Gentiles, he was certainly not the Inediator: for the mediator of that seed, according to the promise of God, and covenant made with Abraham, is Christ. Though Nosselt has got great credit for this interpretation, it was given, in substance, long before him, by Dr. Whitby, as may be seen in the following words: "But this mediator (Moses) was only the mediator of the Jews, and so, was only mediator of one party, to whom belonged the blessings of Abraham, ver. 8, 14. But GOD, who made the promise that in one should all the families of the earth be blessed, Is ONE, the God of the other party, the Gentiles as well as of the Jews, Exce=Ep kis & Atos, seeing he is ONE GOD, who will justify the circumcision by faith, and the uncircumcision through faith. Rom. iii. 30." This exposition is so plain, and so well supported by the different scriptures already quoted, that there can be but small, if any, doubt of its propriety. 21. Is the law then against the promises of God?] Is it possible that the intervention of the law in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible. For if there had been a law, &c.] If any law or rule of life could have been found out that would have given life, saved sinners from death, and made them truly happy; then righteousness, justification, should have been by that law. 22. But the scripture hath concluded] All the writings of the prophets have uniformly declared, that men are all sin ners: and the law declares the same by the continual sacrifices which it prescribes. All, therefore, have sinned, and come short of the glory of God; and being tried and found guilty, ovverλiory hypan, the Scripture hath shut them up; put them in prison, and locked thein up, till the time should coine in which the sentence of the law should be executed upon them. See Roin. iii. 9-20. and the notes there. And particularly Roin. xi. 52. where the apostle uses the same metaphor, and which, in the note, is particularly explained. That the promise of justification, by faith of Jesus Christ, might be given to them that believe. 23. But before faith came] Before the Gospel was pub. ished. Dd are on an equal footing. 25 But, after that faith is come, we are no longer under a 26 For, ye are all the children of God by faith in Christ Jesus. 28 There is neither Jew nor Greek, there is neither bond 29 And if ye be Christ's, then are ye Abraham's seed, and u Rom. 13. 14. Rom.10.12. 1 Cor. 12.12. Ch.5.6. Col.3.11.-w John 10. 16. & 17. We were kept under the law, shut up] Eppovpovneba, w 24. The law was our schoolmaster] O vopos raidaywyos ημων γεγονεν εις Χρισον. The law was our pedagogue unto Christ. The raidaywyos, pedagogue, is not the schoolmaster, but the servant, who had the care of the children, to lead them to, and bring them back from school; and had the care of them out of school-hours. Thus, the law did not teach us the living, saving knowledge; but by its rites and ceremonies, and especially by its sacrifices, it directed us to Christ, that we might be justified by faith. This is a beautiful metaphor, and highly illustrative of the apostle's doctrine. See the note on Rom. x. 4. where this figure is farther explained. 25. But after that faith is come] When Christ was manifested in the flesh, and the Gospel was preached, we were no longer under the pedagogue; we came to Christ, learned of him, became wise unto salvation, had our fruit unto holiness, and the end eternal life. It is worthy of remark, that as 8 vouos, the LAW, is used by St. Paul, to signify not only the law, properly so called, but the whole of the Mosaic economy; so hists, the FAITH, is used by him to express not merely the act of believing in Christ; but the whole of the Gospel. 26. For ye who have believed the Gospel, are all children of God by faith in Christ Jesus] But no man is a child of God by circumcision; nor by any observance of the Mosaic law. 27. As many of you as have been baptized into Christ] All of you who have believed in Christ as the proinised Messiah, and received baptism as a public proof, that ye had received Christ as your Lord and Saviour; have put on Christ; have To put on, or to be clothed with one, is to as received his Spirit, and entered into his interests, and copied his manners. sume the person and character of that one; and they who do so, are bound to act his part, and to sustain the character which they have assumed. The profession of Christianity, is an assumption of the character of Christ; he has left us an example that we should follow his steps; and we should, as Christians, have that mind in us which was in him. See the notes on Rom. vi. 3. and 4. and especially those on Rom xiii. 14. where this phrase is farther explained. 28. There is neither Jew nor Greek] Egy, Greek, is put here for Evikos, heathen. Under the Gospel all distinctions are done away, as either helping or hindering; all are equally welcome to Christ; and all have an equal need of him; all persons, of all sects, and conditions, and seres, who believe in him, become one family through him; they are one body, of which he is the head. Neither male nor female] With great reason the apostle introduces this: between the privileges of men and women, there was a great disparity among the Jews. A man might A man might impose shave his head and rend his clothes, in the time of mourning: a woman was not permitted to do so. A man might be shorn on account of the A man might the vow of Nasirate upon his son: a woman could not do this on her daughter. betroth his daughter: a woman had no such power. A mun nasirate of his father: a woman could not. might sell his daughter: a woman could not. In many cases they were treated more like children than adults; and to this day, are not permitted to assemble with the men in the syna. gogues, but are put up in galleries, where they can scarcely see, nor can they be seen. Under the blessed spirit of Christianity, they have equal rights, equal privileges, and equal 29. And if ye be Christ's] Or as several good MSS, read, if blessings; and let me add, they are equally useful. ye be one in Christ. If ye have all received justification through his blood, and the mind that was in hiru, then are ye Abraham's seed; ye are that real spiritual posterity of Abraham, that other seed to whom the promises were made: and then heirs, according to that promise, being fitted for the rest that remains for the people of God; that heavenly inheritance which was typified by the earthly Canaan, even to the Jews. 1. The Galatians, it appears, had begun well, and for a time, run well; but they permitted Satan to hinder, and they stopped short of the prize. Let us beware of those teachers who would draw us away from trusting in Christ crucified. By listening to such, the Galatians lost their religion. 57 2. The temptation that leads us astray, may be as sudden as it is successful. We may lose in one moment, the fruit of a 209 The condition of an heir, GALATIANS. whole life! How frequently is this the case: and how few lay 3. How strange is it that there should be found any back- 4. The Jewish covenant, the sign of which was circumcision, is annulled, though the people with whom it was made are still preserved, and they preserve the rite or sign. Why then should the covenant be annulled? This question admits a two fold answer. 1. This covenant was designed to last only for a while in a state of nonage time; and when that time came, it having waxed old, vanish ed away. 2. It was long before that void, through want of the merely, ye shall be circumcised, and observe all the rites and performance of the conditions. The covenant did not state ceremonies of the law; but ye shall love the Lord your God with all your heart, soul, mind, and strength, and your neighbour as yourself. This condition, which was the very soul of the covenant, was universally broken by that people Need they wonder, therefore, that God has cast them off! Jesus us, the new corenant says the same things-ye shall love the alone can restore them, and him they continue to reject. To Lord, &c. if we do not so, we also shall be cut off. heed, lest he who did not spare the natural branches, spare not thee; therefore, make a profitable use of the goodness and severity of God. CHAPTER IV. Take The apostle shows, that as an heir in nonage is under tutors and guardians; so were the Galatians while under the law: to him, 12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, 17-20. Shows the ered N 2 But is under tutors and governors until the time appointed of the father. a 3 Even so we, when we were children, were in bondage under the belements of the world: 4 But when the fulness of the time was coine, God sent forth his Son, 4 made of a woman, f inade under the law, 5 To redeem them that were under the law, h that we might receive the adoption of sons. 6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. a Ver.9. Ch.2.23. & 5.1. Col. 2.8, 20 Feb 9. 10.-b Or, rudiments. -e Gen. 49. 10. Dan. 9.24 Mark 15. Eph. 1. 10--d John 1.14. Rom. 1.3. Phil. 2.7. Heb. 2,14.e Gen. 15 Isa. 7.14 Mic 5 Mart. 1.3 Luke 1.31. & 27.- Matt 5.17 Luke 2. 27.-g Matt. 2.23. Ch.3.13. Tit.2. 14. Heb.9. 12. Eph.1.7. 1 Pet. 1.18,19.-h Jn. 1.12. NOTES.-Verse 1. The heir as long as he is a child] Though he be appointed by his father's will heir of all his possessions; yet, till he arrive at the legal age, he is master of nothing; and does not differ from one of the common domestics. 2. But is under tutors] ERITOоovs, guardians and govern. ors:-olkovoμovs, those who have the charge of the family. These words are nearly similar; but we inay consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age. Until the time appointed of the father.] The time mentioned in the father's will or testament. 3. Even so ve] The whole Jewish people, were in a state of nonage while under the law. The elements of the world] A mere Jewish phrase, yasudey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation: it was only the elements or alphabet of it: and in the Gospel, this alphabet is composed into a most glorious system of divine knowledge: but as the alphabet is nothing of itself. unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation: it contains, indeed, the outlines of the Gospel; but it is the Gospel alone, that fills up these outlines. 4. When the fulness of the time was come] The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail. God sent forth his Son] Him who came immediately from God himself; made of a woman; according to the promise, Gen. iii. 15. produced by the power of God, in the womb of the Virgin Mary, without any intervention of man; hence he was called the Son of God. See Luke chap. i. 35. and the note there. Made under the lar] In subjection to it, that in him, all its designs might be fulfilled, and by his death, the whole might be abolished; the law dying when the Son of God expired upon the cross. 5. To redeem them] Etayopaon; to pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, &c. 7 Wherefore thou art no more a servant, but a son; k and il a son, then an heir of God through Christ. 8 Howbeit then, I when ye knew not God, ye did service unto them which by nature are no gods. 9 But now, after that ye have known God, or rather are garly elements, whereunto ye desire again to be in bondage? known of God, how turn ye P again to the weak and beg 10 Ye observe days, and months, and times, and years. 11 I am afraid of you, lest I have bestowed upon you labour in vain. u 12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all. Ch 3.25. Eph. 1.5-i Ro.5.5.& 8.15-k Ro. 8. 16,17 Ch.3.29-1 Eph. 219 | Then 4.5.-m Ro... 1 Cor 12.2. Eph. 2.11,12. 1 Thess 1.9-1 Cor.9.3 & 13 12 1 Tue 2.19.-Ch.3.3. Col.2.20-p Or, back-g Ro 8.3 Heh. 7.18-r Or, rudiments, Ver. 3.- Ro. 14.5. Col 2.16.-1Ch 28.5.24. 1 Thans.35.- 2 Cor. 2 road person of that Trinity; of his Son Jesus Christ, the third person of the Trinity-crying Abba, Father! from the fullest and most satisfactory evidence that God, the Father, tion of this phrase, and why the Greek and Syriac terins are Son, and Spirit, had become their portion. For the explana joined together here, see the notes on Mark xiv. 36, and on Rom. viii. 15. Christ, art no longer a slave, either under the dominion of 7. Thou art no more a servant] Thou who hast believed in sin, or under obligation to the Mosaic ritual: but a son of God, adopted into the heavenly family. the children; but this heirship is the most extraordinary et And if a son, then an heir] Having a right to the inheri tance, because one of the family, for none can inherit but all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part, or even the wisie, of either: it is to possess Him who made all things-not God's works, but God himself: heirs of GOD through Christ plexion of the whole of this epistle, that the great body of the Christians, in the churches of Galatia, were converts fraca 8. When ye knew not God] Though it is evident, from the comamong the Jews, or proselytes to Judaism: yet, from this verse, it appears that there were some who had been converted from larly addresses those who had been proselytes to Judaism; and thence converted to Christianity; which appears to be heathenism: unless we suppose that the apostle here partic most likely from the following verses. brought to the knowledge of God, as your Saviour. ing received the adoption of sons. you. this, will ye turn again to the ineffectual rites and ceremonies baths, and particular days of your own appointment. That we might receive the adoption of sons.] Which adop-of tion we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption, see the notes on Rom. viii. 15. 6. And because ye are sons] By faith in Christ Jesus, being redeemed both from the bondage and curse of the law: GOD, the Father, called generally the first person of the glorious TRINITY: hath sent forth the SPIRIT, the Holy Ghost, the se 210 Years] Annual atonements; sabbatical years, and jubil and worship; from the deepest conviction of its truth. |