Galatians 3

I The Apostle after a sharp reprehension of the Galatians, proves further, that a man is not justified by the works of the Law, but by faith in Christ, 2 forasmuch as they themselves had found that they had received the gifts of the Spirit, not by the Law, but by faith. 6 Proveth it also by the example of Abraham who is the Father of all believers, 10 and by certain clear testimonies of the Holy Scripture. 13 Testifieth that Christ hath delivered us from the curse of the Law, and procured us the blessing. 15. That by his doctrine the law is not made void, nor of none effect, neither is sheweth in us sin; 24 and as a School- master leads us to Christ. 25 Afterwards he teacheth how the Law of Moses is abrogated by Christ unto all believers, 28 without differences of Nations or qualities, and 29 seeing that they are all Abraham’s seed.

1. O Ye senseless Galatians [Or, ignorant, unwise. So he calls them, to shew that he holdeth that they did this, rather out of in-considerateness or imprudence, then out of wickedness. See the like, Luke 24:25. Whereby he therefore doth not contrary to the doctrine of Christ, Matthew 5:22. See also 1 Cor. 15.36.] Who hath bewitched you, [that is, so blinded the eyes of your understanding, that ye cannot see the right truth, as the Jugglers bewitch the outward eyes, that they think they see that which they see not. Therefore he compares these false teachers to Jugglers, and lays upon them the greatest blame of this seduction, who as deceivers by faith speeches and subtitles seduce the simply] that ye should not be obedient [that is, embrace and believe] to the truth: [namely, of the Gospel, that a man is justified before God by faith, whereof is spoken, chapter 2.v.5.14.] before whose eyes Jesus Christ was before portrayed [or, delineated, i.e. so clear held forth unto you by my preaching as if it were drawn or set out to life in a Table before you] being crucified among you? [That is, of who’s crucifying, together with the causes and fruits of the same, namely, that thereby we are delivered from the curse of the law and bondage of the ceremonies, I have so abundantly and clearly informed you, as if he himself had been crucified before your eyes.]

2. This only [Namely, of many other things which might convince of error] would I learn of you, [that is, answer me to this matter only. Not that he did not know the same, but this he saith to shew that he will herein be content with their own saying] received ye the spirit [that is, the gifts of the Holy Ghost, as are the spirit of regeneration, of sanctification, an of adoption] by the works of the Law: by the preaching of Faith? [Gr. By the hearing, i.e. by the preaching of the doctrine of the Gospel. See Isaiah 53:1. John 12:38. Romans 10:16.]

3. Are ye so senseless [Or without understanding, foolish] whereas ye have begun [that is, when ye were first converted unto Christ, to seek salvation by him] with the spirit, that is, with the grace and doctrine of faith, which the Holy Ghost worketh] do ye now finish with the flesh? [That is, with the works of the Law and with the ceremonies, which are outwardly done and seen, which the false Teachers taught the Galatians.]

4. Have ye suffered so much [Namely, persecutions, reproaches and injuries, for the cause and doctrine of Christ] in vain? [That is, without fruit and recompense; which should come to pass if ye should again turn away from that doctrine] if but also in vain. [That is, fare is it that this should come to pass, hoping that this would not befall them. Or if did but stay only there, and that ye were not to expect other troubles yet for your back-sliding.]

5. Now he therefore that affordeth the Spirit [That is, those spiritual gifts. See v.2.] And worketh powers [that is, miracles. See 1 Cor. 12.10, 28.] Among you, (doth he that) by the works of the Law, or by the preaching of Faith? [See v.2.]

6. Even as Abraham believed God, [See of this example, Genesis 15:6. Romans 4:3 &c.] And this was accounted to him for righteousness.

7. Ye understand then [Or understand ye then] that they are of Faith [that is, who seek their righteousness in Christ by faith] are Abrahams children, not according to flesh, but according to the promise. See John 8:39. Romans 4:11. And chapter 9.v.6, 7, 8.] Galatians 3:29. As therefore the Father was justified, so also are the children justified, seeing there is but one way to be justified, namely, by faith in Christ. See Romans 3:30.]

8. And the Scripture [That is, the Holy Ghost speaking in the Holy Scripture] foreseeing [namely, Genesis 12:3.] that God would justify the Gentiles by Faith, before [namely, even in the old Testament also] published the Gospel [Gr. Fore evangelized] to Abraham (saying) in thee [that is, in the seed which is promised thee, and shall proceed from thee, which is Christ as is declared, v.16. see also Genesis 22:18.] shall all the Nations [that is, as well Gentiles as Jews] be blessed. [That is, be justified and saved.]

9. So then they that are of Faith, are blessed with faithful Abraham. [That is, in such a manner as faithful Abraham was blessed or justified. See v.6, 7.]

10. for as many as are of the works of the law, [That is, who seek their righteousness and salvation by the observation of the Law of Moses] they are under the curse? [Namely, because they do not perfectly keep the law, and therefore cannot obtain the blessing or justification by the law. For blessing and the curse are contrary one to another] for it is written, [namely, Deuteronomy 27:26.] cursed is every one [the Apostle here followeth the Greek translation, seeing it very well expresseth the meaning of the original Greek text, although the words every one and all are not there expressed] that continueth not in all that which is written in the book of the Law, to do it. [Namely, perfectly in all parts, and in such wife as Gods commands. And from thence it appears, that by the works of the Law, here are understood, not only the works of the ceremonial Law, but also of the moral or ten commandments.]

11. And that no man by the Law [Gr. In the Law. The Apostle useth this phrases, through the Law, by the Law, by the works of the Law, in the Law, in the same sense] is justified before God, is manifest: for the just shall live by Faith. [Or the just by Faith shall live. See Romans 1:17.]

12. But the Law is not of Faith: [For the Law promiseth life, not to them who will be justified by Faith, but who perfectly keep the Law: which he proveth by the promise which is made by the Law, Leviticus 18:5. Ezekiel 20:11.] but the man that doth these things [or shall have done, namely perfectly, as v.10.] shall live [namely, eternally, and consequently be justified thereby, if he should perfectly in all things keep the Law; which nevertheless no man doth, nor can do, Romans 3:9. etc.] by the same. [That is, by such perfect keeping of the Law.]

13. Christ hath delivered us [Gr. redeemed us out of the curse: for this deliverance was affected by paying of a ransom for us, Matthew 20:28. 1 Tim. 2.6.] for the curse of the Law, [that is, from the punishment, temporal and eternal which the Law threatens to the transgressors, and which we have deserved by our transgressions] being become a curse [that is, took the wrath of God and the punishment of our sins upon him to bear the same; and thereby to satisfy Gods vindictive justice] for us. [That is, in our steed, our surety, Hebrews 7:22.] For it is written [namely, Deuteronomy 21:23.] cursed is every one that hangeth on the wood. [That is, hanged upon the cross. See Acts 5:30. 1 Pet. 2.24. Which is to be understood, not that they should all be damned all who were crucified (for the contrary appears by the example of the converted murderer, Luke 23:43.) but because God had appointed this kind of punishment as being the most cruel & reproachful, for a type of punishment which his Son must suffer to deliver us from the curse.]

14. That the blessing of Abraham [That is, the grace of reconciliation and justification, as also the inheritance of eternal life, which was promised to Abraham and his seed, Genesis 12:3. and 22.18.] might come [that is, might flow down as out of fountain] unto the Gentiles, [or unto the Nations, as was promised to him, that in him all Nations should be blessed, Genesis 12:3.] in Christ Jesus, [that is, by Christ, as being blessed seed which was promised to Abraham, v.16.] (And) that we [as well Jews and Gentiles] might obtain the promise, not of the temporal but of eternal good things] by faith. [That is, by Christ received by a true faith.]

15. Brethren, I speak according to man, [That is I will use an example taken from humane affairs. See Romans 3:5. 1 Cor.9.8.] even a mans covenant [the Greek word Daitheke is sometimes particularly taken for a Testament, Hebrews 9:17.] sometimes generally for any kind of covenant or contrary betwixt two parties. It may here be taken in both significations] that is confirmed, [namely, with mutual promises, oaths, subscriptions, seals, or the like ways usual amongst men] no man dissannnulleth, [that is, ought not, neither can disannul] nor doth (any man) added thereto [Gr. Ordaineth ought besides; namely, by taking away, adding, or alternating.]

16. Now so are the promises [That is, so neither can any men disannul or alter the covenant that God hath made with Abraham and all believers. IN the which seeing the promises which God hath made therein on his side or not grounded on the keeping of the Law, but on Christ the promised seed of Abraham; therefore that must also always remain firm and unchanged, as is more at large declared in the following verse] spoken to Abraham and his seed. [See Genesis 22:18.] The word seed is sometimes taken for all the posterity, as Genesis 15:18. And 22.17. Sometimes for some one in special of the same, as Genesis 4:25. And 21.13. That it must here be taken in his second signification, the Apostle here proves, and teacheth also that this seed is Christ. See also Genesis 13:15. And 17.10.] He saith not, and to seeds, as of many, but as of one, and to thy seed: which is Christ. [See the proof hereof in the genealogy of Christ, Matthew 1:12, 16. and Luke 3.v.23,24. As Isaac also was a type Genesis 21:12. Rom.9.7. Heb.11.18.]

17. And this I say [That is, I mean by the foregoing examples of humane covenants or testaments] the covenant [that is, that then much more the two covenant of God remains firm without alteration] that was before now confirmed by God [namely, with an oath, Genesis 12:2. and 15.18. and 17.4. and 22.17. Heb. 6.v.14, 15. etc. and with other outward signs and seals] on Christ, [namely, forasmuch as it was to be confirmed by the death of Christ as the Translator, Hebrews 9:15. that Christ also must merit these spiritual blessings for us, by a perfect satisfaction for our sins, whereof the legal ceremonies were types: and that we cannot be partakers of the same but by faith in Christ] by the Law [seeing one might have objected against this, that therefore the Law was given it might have stood thus with the business of Gods covenant, but when the Law was given, that then the covenant of God was altered: therefore the Apostle here proves that this was also untrue] which came four hundred thirty years after, [that is, seeing the Law was given on mount Sinai so many years after. The beginning of these four hundred and thirty years must be reckoned from that time forward, when God commanded Abraham to depart out of his own country, Genesis 12:1. See hereof more at large, Exod. 12.v.40. Acts 7:6.] Made of no force [or in firm. Gr. The Law, &c. maketh the covenant, &c. of no force] that it should bring the promise to naught. [See ver.16.]

18. For if the inheritance [Namely, of eternal life, wherefore the inheritance of the land of Canaan was a type] be of the Law [that is, be to be obtained by the perfect observation of the Law] it is no more of promises; [that is, by faith whereby the grace and blessing promised in Christ is received. For these two is repugnant one to another, and cannot stand together. See Romans 11:6.] But God gave it graciously [that is, without any merit of his, Romans 4:13, 16.] to Abraham [this is proved before, ver.6. etc. and so them also that all the children of Abraham receive the inheritance: seeing there is but one way to salvation] by promise. [Namely, received by a true faith.]

19. Whereunto then is the Law? [This was an objection of the false Teachers, that if the Law doth not justify a man, then it hath no use, and is given in vain.] It was put [or, ordained] thereunto, because of transgressions, [namely, to make then known, Romans 3:20. and chapter 5.ver.20. and 7.7. and to convince thereof] until the seed [namely, the promised seed of Abraham which is Christ. See ver. 16.who is the end of the Law, Romans 10:4.] should be come, to whom it was promised: [namely, the inheritance, as being the head of all those who shall be heirs; for from him, in him, and by him it is, that we all obtain the inheritance, and are coheirs with him, Rom. 8.ver.17.] and it [namely, the Law] was appointed [or, ordained] by Angels, [that is, by the ministry of Angels: which although it be not mentioned in the history of the giving of the Law, yet notwithstanding so it is, that this may be collected from other places, and was believed in the Church. See Acts 38.53. Heb.2.2.] in the hand (or, by the hand) by the ministry] of the mediator. [Whereby some understand Moses, whom God used as a messenger or interpreter of the book-man betwixt him and the people in the giving of the Law, Exod. 19.ver.21. Others understand Christ, by whom God brought the people of Israel out of Egypt through the wilderness, and spake unto Moses on Mount Sinai, Acts 7:38. 1 Tim. 2.5.]

20. And a Mediator is not (a mediator) of one: [That is, of one party, but is always of two differing parties to unite them] but God is one. [That is, abides always the same, without being changed, not only in his essence, but also in his will, purpose and decree. Or is one party of two.]

21. Is the Law against the promise of God? [This is a second objection, which the false Apostles might bring forth against that which the Apostle said even now. Namely, if the Law discovers and condemn transgressions, and the promise cover and forgive the same, that these seem to contradict one another] far be it; [That is, that doth by no means follow] for if there had been a Law given [namely, for such an end, that a man might be justified thereby . Or which were such that a man were able perfectly to keep it] which was able to make alive [that is, justify a man, and bring him to salvation] then verily righteousness should be by the Law. [That is, if that were so, then the Law should be contrary to the promise. But that is not so: and therefore here is no contrariety. See Romans 8:3.]

22. But [This is a proof that the law cannot alive or justify, because no man perfectly keeps the Law, but all men are thereby convinced of sin] the Scripture [that is, the Law written, and the Prophets as interpreted of the same] hath shut up all under sin, [a similitude taken from malefactors who are shut up in prison to be kept unto punishment. See the like, Rom, 11.32.] That the promise [that is, the promised blessing and inheritance] by the faith of Jesus Christ [that is, by faith in Christ, as by an instrument whereby the promised blessing is received] might be given [Namely, by God, of grace, for nothing] to believers. [Gr. To the believing, namely, in Christ: and not to the working: i.e. those that seek righteousness by the works of the Law, John 3:16. Romans 3:22 and chapter 4.ver.4, 5.]

23. But before faith came, [That is, before Christ who is the foundation of faith, which faith respecteth, and whereon it relyeth, came in the flesh. See ver. 19.] We were put in custody [the Greek word signifies such a keeping with shoulders and a guard in a strong place. The Apostle here again useth the same similitude as in the former verse, as appears by the following word. But the Apostle seems here also to have respect to this use of the Law that the served as it were therewith to seclude the Jews from other people, and as it were to keep them alone. See Deuteronomy 4:7. Psalms 147:19. Ephesians 2:14.] Under the Law, and were shut up until the faith, which should be revealed. [That is, until Christ, who was to be revealed as before?]

24. So then the Law was our [Namely, the Jews, which were under the Law] Schoolmaster [Gr. Paedagogos, which signifies one that leads children to school, instructs and discipline them. Therefore he compares the Jews under the Law to the Children, and believing Christians to men grown, who have no more need of a School-master] unto Christ, [that is, to lead us unto Christ. Which the moral Law doth when it convinceth us of sin, and denounced the curse; and therefore sheweth us, that to be saved we must fly to Christ to refuge, who hath delivered us from sin, and from the curse, and the ceremonial Law, seeing the same did not only convince men of their sins, but were also types and represented by the same, as to be found only in Christ, Heb. 9.ver.10.11. etc.] That we might be justified by faith: [that is, by the merits of Christ, received of us by a true faith, and by God of Grace imputed to us.]

25. But when faith is come, [That is, Christ whom faith respecteth, as ver.23.] we are no more under the School-master. [Forasmuch as the same hath now accomplished this service, and we are now come to the age of man, Ephesians 4:13.]

26. For ye [Namely, who have embraced the Gospel, as well Gentiles as Jews] are all children of God. [Gr. Sons, namely, full grown, who are no more subject to a School-master. For although the faithful of the old Testament under the Law, were also Gods children; yet nevertheless so it was, that as little children they were kept under a Schoolmaster, and therefore differed not from servants, Galatians 4:1.] by faith [See John 1:12.] in Christ Jesus. [That is, through Christ, who being the proper and only begotten Son of God had merited for us, that for his sake, of grace we are received for children, Ephesians 1:5.]

27. For as many of you [That is, all that are baptized: which must be understood of all those who do not only receive the outward baptism of water, but also the inward baptism of the spirit, 1 Pet. 3.21. as appears in Simon the sorcerer, Acts 8.ver.13.21. who indeed received the outward but not the inward baptism] as are baptized in Christ, [that is, into the name and into the faith of Christ] ye have put on Christ. [Namely, as a spiritual garment; wherewith our spiritual nakedness and shame is covered, and we are adorned as a with a wedding garment, Romans 13:14.]

28. Therein is neither Jew nor Greek; [That which he had said in general of all believers, that he expounds more at large, and testifieth that there is no difference amongst them any more, of what nation, condition or race so ever they be] therein is neither bond nor free: therein is no male or female. For ye are all one [that is, as one man, one as well as another, by Christ made heir of eternal life] in Christ Jesus. [not in the Commonwealth or family, where there is inequality, but as concerning the benefits of Christ.]

29. And if ye [Namely, Galatians who before were Gentiles, and now believe in Christ] be Christ’s, then ye are Abrahams seed, [that is, Abrahams children as is said ver.7. of all which Christ is the head, as the promised seed of Abraham, ver.16, 19.] and heirs [namely, of eternal life, whereof Canaan was a type, Hebrews 11:9.] according to the promise. [Namely, which is made to Abraham and his seed, and consequently not by the works of the Law. See ver.18.]