Galatians 3

Ver. 1.—who hath bewitched you.] That is, by mischievous arts deceived you, and led you into error. The word carries with it an allusion to the practice of magical arts. Schlosser, Parkhurst. By what magical arts have you been deluded from this fundamental article of the Christian faith, that the Gospel religion is sufficient for salvation without the Mosaical law? Pyle. See the notes on chap. ii. 5, 14.

—before whose eyes Jesus Christ hath been evidently set forth, crucified among you? That is, Christ, and their freedom by Him from the bondage of the ceremonial law, had been preached to them; and His death and sufferings, with the great end and design of them, as plainly laid before them, as if Christ Himself had been crucified in the midst of them. Burkitt.

The word, rendered “set forth,” was used to denote things written on tables, and hung up to publick view. Dr. Macknight.

2.—by the works of the law, or by the hearing of faith? By doing the works of the law, or upon hearing and believing the Gospel, and that word of faith which ye heard of us? Bp. Hall. There is no doubt but that they received the Spirit on their becoming Christians, and therefore it could not be ascribed to the law, which they were strangers to till afterwards, but must be owing to that faith in which they were instructed by the Gospel, their embracing Christianity. Dr. Doddridge.

3.—by the flesh? By circumcision and other carnal observances. Bp. Hall.

4. Have ye suffered so many things in vain? So many persecutions from the Jews for the sake of Christianity. It is here to be observed, that they who have made an early and long profession of Christianity, and even suffered hard things for it, may very possibly after all be guilty of a foul defection and apostasy; and that all our former sufferings, and all the good actions we have done, will have been suffered and done in vain, if

cles among you, doeth he it by the works of the law, or by the hearing of faith?

— cannot disannul.] The Apostle’s argument proceeds on this undeniable principle of justice: that a covenant, made by two parties, cannot, after it is ratified, be altered or cancelled, except with the consent of both the parties; who in the present case were, on the one hand, God, and, on the other, Abraham and his Seed Christ. Wherefore, as neither Abraham nor his Seed Christ was present at the making of the covenant at Sinai, nothing in it can alter or set aside the covenant with Abraham, concerning the blessing of the nations in Christ. Dr. MacKnight.

— that it should make the promise of none effect.] As it must have done, were justification to be obtained by the law; for then none could be blessed in, and by, the promised Seed only, or without the law. Dr. Whitby.

— and it was ordained] Or delivered, not as the promise, immediately by God Himself to Abraham, but “by angels,” it being “the word spoken by angels,” Heb. ii. 2; not as the promise, without a mediator betwixt God giving and Abraham receiving, but “in the hand of a mediator,” even Moses, who stood between them and the Lord at that time, to shew them the word of the Lord, Deut. v. 5, and to ratify the covenant on the people’s part. Dr. Whitby.

That the law was given by the ministration of angels is apparent from many passages of Scripture; compare Ps. lxviii. 17; Acts vii. 53; and Heb. ii. 2: though the Logos or Wown of God did undoubtedly preside among them, and it was in His name that the proclamation was made by angels as His heralds and attendants. Dr. Doddridge.

Galatians 3:5

5. He therefore that ministereth to you &c.] Though the Apostle uses the third person in this verse, he plainly speaks of himself; and insinuates, not only that he was the person who converted them, and bestowed on them the spiritual gifts, but that the teachers, who had persuaded them to embrace Judaism, had conferred no spiritual gift on them, consequently had given no evidence of the truth of their doctrine. Dr. Macknight.

Galatians 3:6

6. Even as Abraham believed God, &c.] The Apostle, having proved the truth of his doctrine by the circumstances which attended his preaching, proceeds to prove it from Scripture. Dr. Wells. See the notes on Rom. iv. 3.

The Apostle, both in this and in the Epistle to the Romans, chap. iv, begins his discourse of justification with that concerning Abraham. Because it then was, and now is, the usual argument of the Jews, both for the justifying of their still continuing in Judaism, and denying the Gentiles to be the church of God. The Apostle seems to suppose that we are justified by the same means as Abraham; or more generally, that there is no more than one means and manner of justification. This argument is handled more at large in the Epistle to the Romans. Bp. Fell.

Galatians 3:7

7.—that they which are of faith.] And seek to be justified by it, “the same are the” true spiritual “children of Abraham.” Drs. Whitby and Wells.

The Jews stood upon their relation to Abraham, John viii. 33. The Apostle here (as our Saviour there) endeavours to dissuade them from this carnal confidence. The true sons of Abraham (whom he receives into his bosom) being the imitators of his faith. Bp. Fell.

Galatians 3:8

8. And the scripture, foreseeing &c.] That is, the Holy Ghost, who was the enditor of Scripture, foreseeing, &c. Drs. Whitby and Wells. This is a second argument, in proof of the Apostle’s doctrine, derived from Scripture. Dr. Wells.

—preached before the gospel unto Abraham.] “Before,” namely, before the giving of the law, and also before the institution of circumcision. Drs. Whitby and Wells.

Galatians 3:9

9. So then they which be of faith are blessed with faithful Abraham.] Whence it is clear, that believers or Christian livers, without Mosaical performances, have their part in the blessing promised to Abraham, and are blest on the same terms as he was. Dr. Hammond.

Galatians 3:10

10. For as many as are of the works of the law] And seek to be justified by them, “are under the curse,” as

If the law justified, God’s covenant with Abraham Anno DOMINI 33.

one that continueth not in all things which are written in the book of the law to do them.

e Hab. 8. 4. Rom. I. 17.

Galatians 3:11

11, 12. But that no man &c.] A fourth argument is here taken from the express evidence of the Prophet Habakkuk. Dr. Wells. As if the Apostle had said, The same is proved by that known testimony of the Prophet, Hab. ii. 4. They to whom life is promised are the believers, or they that are justified after the evangelical manner; whereas the law makes no account of faith, allows no justification but on condition of legal obedience, performance of all that is required. Dr. Hammond.

The condition of the law is not that of faithful or sincere obedience, but that of absolute and perfect obedience. It is not he that is faithful according to the utmost of his power, but he that unanimously doth these things shall live in them, Lev. xviii. 5. From this curse of the law Christ hath redeemed us, that this curse being abolished through the merits of His atonement, the promised blessing of Abraham, Gen. xii. 3, might come upon all nations through Jesus Christ. T. Edwards.

Galatians 3:13

13. Christ hath redeemed us &c.] This is the Apostle’s fifth and last argument to prove that we are justified by faith; and that, notwithstanding the threats of the law, a believer is freed from the malediction and curse of the law by Christ’s bearing the curse for him. Dr. Wells, Burkitt.

— being made a curse for us: Christ was “made a curse” in the same manner that He was “made sin for us,” 2 Cor. v. 20; not by contracting the guilt, but by suffering the punishment, of our sins; by being “numbered with the transgressors,” and condemned with them to the death, which the law styles “accursed.” Dr. Whitby.

— for it is written, &c.] See the passage referred to in the margin.

Galatians 3:14

14. — the blessing of Abraham] The favour bestowed on him of being justified by faith, and not by ceremonial observances. Dr. Hammond.

— that we might receive the promise of the Spirit through faith.] Namely, that we Gentiles, as well as Jews, believing in Christ Jesus, might receive it. Dr. Wells. For we are all the sons of God through faith in Christ Jesus; and because we are sons, God hath sent forth the Spirit of His Son into our hearts, chap. iv. 6. Dr. Whitby. It is justly observed by the learned

Diodati here, that the plentiful effusion of the Holy Spirit of God had been so frequently promised by the Prophets as the great blessing of the latter days, that it is here used as synonymous with “the blessing of Abraham.” Dr. Doddridge. This promise is not explicitly mentioned in the covenant with Abraham, but it is implied in Gen. xxii. 17, “In blessing I will bless thee.” And it is expressly mentioned by the Prophets, Isa. xiv. 3; Ezek. xxix. 29; Joel ii. 28. Dr. Macknight.

16. Brethren, I speak after the manner of men: Using an example taken from the common practice of all men, and speaking according to what is acknowledged in all civilized nations. Dr. Whitby.

— no man disannulleth, or addeth thereto.] No man takes upon him to disannul or to alter it: how much more shall the covenant, that God Himself made with Abraham, be firm and inviolable? Bp. Hall.

Galatians 3:16

16. — the promises] Made to Abraham, Gen. xii. 3; and repeated, Gen. xxii. 18; and to Isaac, Gen. xxvi. 4. Dr. Whitby.

There were divers promises made to Abraham; but chiefest, and the perfection of all, to which all the rest tended, was that of the blessed Seed. These promises were, 1st, that God would give him a son by his wife Sarah, in their old age. 2dly, By that son he should have a numerous issue. 3dly, That issue should become a nation, having laws, governments, &c. of its own. 4thly, And possess all that land wherein himself dwelt. 5thly, That He would settle His covenant, namely, His church in that family and nation. And 6thly, that in one Person of that his posterity, and in Him alone, all nations both of his posterity and others should be blessed: namely, the blessing should be introduced which should abolish the curse brought upon all nations by Adam. Bp. Fell.

— And to thy seed, which is Christ.] This interpretation is acknowledged by the Jews, who observe, that ‘it is not written here, thy son, but thy Seed; that is, the king Messiah.’ And, as Theodoret observes, the words are capable of no other sense; for by Christ only was the promise fulfilled, and in Him alone did the Gentiles receive the blessing. He therefore, in whom alone this prophecy was verified, must be the person of whom it was chiefly, if not only, intended. And so St. Peter, assisted by the Holy Ghost, interprets these words, Acts iii. 25, 26. Dr. Whitby.

Galatians 3:17

17. And this I say, &c.] Hence then I argue, that God, who had obliged Himself by a covenant made with Abraham, could not intend to evacuate that promise, by introducing a law by Moses; which did not take place

would be void. The law is not against the promises. Anno DOMINI cannot disannul, that it should make the promise of none effect.

Galatians 3:18

18. For if the inheritance be of the law, &c.] Either then the inheritance, that is, eternal life, must belong to good men by virtue of the law, or by virtue of the promise antecedent to the law. If by virtue of the law, then the promise hath nothing to do with it. But this cannot be; because it expressly contradicts the account given of it in Scripture, which positively affirms, that Abraham was entitled to it by virtue of God’s promise to him. Dean Stanhope.

Galatians 3:19

19. — It was added because of transgressions.] It was given to restrain men from sin, and to shew them their guilt, and to make them seek out for a remedy, which is to be found only in the doctrine of the Gospel. Dr. Hammond. The ceremonial law in particular, consisting of sacrifices, &c. was given to contain the Israelites in their duty, by restraining those rites to the one true God, which they would otherwise have converted to the worship of false gods; and so to correct their proneness to idolatry, to which their long intercourse with Egypt had disposed them, and of which they had given a fatal instance in the sin of their golden calf. Dean Stanhope.

The law neither was, nor was intended by God to be, the blessing itself, nor necessary to salvation, as was faith in the promised Seed; but it was added to and after the promise, when Abraham’s posterity became a nation. 1st, To discover what actions were good, what sin, namely to shew their guilt. 2dly, To coerce and restrain them from sinning by the terrours of it. 3dly, To abate their pride and confidence in themselves, and direct them to seek for righteousness and blessing in another. Lastly, to propose such expeditions for sin, as might obtain remission for the present, and typify the blessed Seed to come; who should restrain sinning and promote righteousness, and also bestow remission by more effectual means. Bp. Fell.

— till the seed should come to whom the promise was made.] This law was to take place till the coming of

Galatians 3:20

20. Now a mediator &c.] Now the very office of a mediator implies, not only two parties contracting, but some difference to be made up between the two parties. And therefore it is observable, that the law was not given immediately to the people, as the promise was given immediately by God to Abraham His friend. Which difference could not proceed from any change in God, who is always the same; but from the men, who had provoked Him to treat them in another manner.

Others explain the verse thus: now Moses was a mediator, but for one part of Abraham’s seed, the Israelites only; but God is but one, and so the God of all his seed in common; namely, of all that should be justified like that father of all the faithful. Dean Stanhope.

Galatians 3:21

21. Is the law then against the promises of God? &c.] The promise then and the law very well consist together. The former had not been necessary indeed, if men could have attained to righteousness by virtue of the law; for then the law might have superseded the promise; because whatever justifies, entitles to eternal life. But, instead of this, the law leaves men obnoxious to death; and we must by no means imagine that God intended to leave us in this miserable condition, as He must have done if the law had disannulled His promise made to Abraham. Dean Stanhope.

Galatians 3:22

22. But the scripture hath concluded all under sin, &c.] So that the Scripture, when declaring all to be sinners, implies that faith in Abraham’s promised Seed is the means whereby all must be justified. And consequently it is to the promise, and not to the law, that we owe our salvation and eternal inheritance. Dean Stanhope.

Galatians 3:23

23. But before faith came, &c.] Before Christ and the Gospel came, we were by God put under the economy of the law, kept under and disciplined by it, as in

The law only a temporary provision till Christ’s coming.

kept under the law, shut up unto the faith which should afterwards be revealed.

Galatians 3:24

24.—was our schoolmaster] An imperfect rule proportioned to an imperfect state: not to justify us, but to keep us in order, and to instruct and prepare our nature for the higher and more holy institution of the Gospel, for our justification. Dr. Hammond, Pyle.

Galatians 3:25

25. But after that faith is come,] That is, Christ the object of faith is manifested, and the Gospel, the doctrine of faith, revealed. Burkitt.

—we are no longer under a schoolmaster.] Having no farther occasion for those lower degrees of instruction. Pyle.

As the schoolmaster doth not teach those things which require mature judgment and perfect age, but only such rudiments and principles as may introduce the learner into the way and means of apprehending the other; such was the law in comparison of the Gospel. The law instructed the people inured in, inclined unto Egyptian and other sensual idolatry, Ezek. xx; Acts vii. 41, into the true worship of God; not however into the perfect knowledge or mysteries of it, but into the beginnings and introductions to it, which consisted chiefly in sensible and casual observances of the same nature perhaps as they had seen in Egypt, but applied to the worship of the true God. These were also inculcated with great severity (the manner of educating froward children) to wean them from idolatry, and give them principles, though imperfect and obscure, of true worship. Bp. Fell.

Galatians 3:26

26. For ye are all the children of God &c.] In a special state of worship and adoption, entitled to the privileges and immunities of sons and heirs grown up to maturity. Burkitt.

Galatians 3:27

27.—have put on Christ.] Have become united to Him by the closest bonds. Schleusner. Are made members of Christ. Dr. Hammond. And so are become “sons of God,” John i. 12. Dr. Whitby.

As baptizing necessarily implies the use of water, so our being made thereby disciples of Christ, as necessarily implies our partaking of His Spirit; for all that are baptized, and so made the disciples of Christ, are thereby made the members of His body; and are therefore said to be baptized into Christ, Rom. vi. 3; Gal. iii. 27. But they who are in Christ, members of His body, must needs partake of the Spirit that is in Him their head. Neither doth the Spirit of Christ only follow upon, but certainly accompanies the sacrament of baptism, when duly administered according to His institution. For, as St. Paul saith, “By one Spirit we are all baptized into one body,” 1 Cor. xii. 13; so that in the

very act of baptism, the Spirit unites us unto Christ, and makes us members of His body, and if of His body, then of His church and kingdom, that being all His body. And therefore all who are rightly baptized with water being at the same time baptized also with the Holy Ghost, and so born of water and of the Spirit, they are by the very act admitted into the kingdom of God, established upon earth; and if it be not their own fault, will as certainly attain to that which is in heaven. Bp. Bereridge.

Galatians 3:28

28. There is neither Jew nor Greek, &c.] There is no discrimination from any outward accidents of country, relation, sex; but circumcised or uncircumcised, ye are all equally accepted in Christ, if sincere believers; or, being members of Christ, ver. 27, ye are all accepted by God. Dr. Hammond.

—male nor female:] The Apostle alludes to the Jewish custom in the inheritance of estates, which descended always by right of the father, and never by the mother’s side. Pyle.

Galatians 3:29

29. And if ye be Christ’s, &c.] And if received and accepted by God, as members of Christ, then are you that spiritual seed of Abraham, to whom the promises of justification made by God do belong by way of inheritance, without any necessity of legal performances, or any other suppletory claim or tenure. Dr. Hammond.

Chap. IV. The same argument is continued, by shewing the imperfection of the Jewish, and the perfection of the Christian religion; from a comparison taken from an heir to an estate. The Apostle then turns off from the expostulation with them about the folly of adhering to the Jewish law; reflects on their false teachers; and entreats them to continue the same esteem they formerly had of him, as their true Apostle; expressing his tender regard to their church. Then he resumes the argument, illustrating the difference between the two dispensations of the Law and Gospel, as figuratively represented by the two branches of Abraham’s posterity, namely, of Isaac from Sarah, and of Ishmael from Hagar. Pyle.

Ver. 1. Now I say, That the heir, &c.] The Apostle here intimates, that he would not be thought, by any thing that went before, to derogate from the just privileges of the Jewish church: he acknowledges it certain, that they were designed by God to inherit the promises made by God to Abraham, from whom they were descended: but he observes, that the difference between the Jewish and the Christian dispensation might be conveniently represented, by the case of an heir under age. Dean Stanhope.