<hi type="bold">9. James--</hi>placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (<reference osisRef="Acts.15.1-Acts.15.29">Ac 15:1-29</reference>). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (<reference osisRef="1Cor.3.11">1Co 3:11</reference>; <reference osisRef="Rev.21.14">Re 21:14</reference>, <reference osisRef="Rev.19.20">19, 20</reference>). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (<reference osisRef="John.12.20-John.12.24">Joh 12:20-24</reference>).

<hi type="bold">seemed--</hi>that is, were reputed to be (see on <reference osisRef="Gal.2.2">Ga 2:2</reference> and <reference osisRef="Gal.2.6">Ga 2:6</reference>) pillars, that is, weighty supporters of the Church (compare <reference osisRef="Prov.9.1">Pr 9:1</reference>; <reference osisRef="Rev.3.12">Re 3:12</reference>).

<hi type="bold">perceived the grace ... given unto me--</hi>(<reference osisRef="2Pet.3.15">2Pe 3:15</reference>).

<hi type="bold">gave to me and Barnabas the right hands of fellowship--</hi>recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, <reference osisRef="Lam.5.6">La 5:6</reference>; <reference osisRef="Ezek.17.18">Eze 17:18</reference>.

<hi type="bold">heathen--</hi>the Gentiles.

9. James-- placed first in the oldest manuscripts, even before Peter, as being bishop of Jerusalem, and so presiding at the council (Ac 15:1-29). He was called "the Just," from his strict adherence to the law, and so was especially popular among the Jewish party though he did not fall into their extremes; whereas Peter was somewhat estranged from them through his intercourse with the Gentile Christians. To each apostle was assigned the sphere best suited to his temperament: to James, who was tenacious of the law, the Jerusalem Jews; to Peter, who had opened the door to the Gentiles but who was Judaically disposed, the Jews of the dispersion; to Paul, who, by the miraculous and overwhelming suddenness of his conversion, had the whole current of his early Jewish prejudices turned into an utterly opposite direction, the Gentiles. Not separately and individually, but collectively the apostles together represented Christ, the One Head, in the apostleship. The twelve foundation-stones of various colors are joined together to the one great foundation-stone on which they rest (1Co 3:11; Re 21:14, 19, 20). John had got an intimation in Jesus' lifetime of the admission of the Gentiles (Joh 12:20-24). seemed-- that is, were reputed to be (see on Ga 2:2 and Ga 2:6) pillars, that is, weighty supporters of the Church (compare Pr 9:1; Re 3:12). perceived the grace... given unto me-- (2Pe 3:15). gave to me and Barnabas the right hands of fellowship-- recognizing me as a colleague in the apostleship, and that the Gospel I preached by special revelation to the Gentiles was the same as theirs. Compare the phrase, La 5:6; Eze 17:18. heathen-- the Gentiles.


<hi type="bold">10. remember the poor--</hi>of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so (<reference osisRef="Acts.11.23-Acts.11.30">Ac 11:23-30</reference>).

<hi type="bold">the same--</hi>the very thing.

<hi type="bold">I ... was forward--</hi>or "zealous" (<reference osisRef="Acts.24.17">Ac 24:17</reference>; <reference osisRef="Rom.15.25">Ro 15:25</reference>; <reference osisRef="1Cor.16.1">1Co 16:1</reference>; <reference osisRef="2Cor.8.1-2Cor.9.15">2Co 8:1-9:15</reference>). Paul was zealous for good works, while denying justification by them.

10. remember the poor-- of the Jewish Christians in Judea, then distressed. Paul and Barnabas had already done so (Ac 11:23-30). the same-- the very thing. I... was forward-- or "zealous" (Ac 24:17; Ro 15:25; 1Co 16:1; 2Co 8:1-9:15). Paul was zealous for good works, while denying justification by them.


<hi type="bold">11. Peter--</hi>"Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion.

<hi type="bold">come to Antioch--</hi>then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given (<reference osisRef="Acts.11.20">Ac 11:20</reference>, <reference osisRef="Acts.11.26">26</reference>), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised--that was the question settled at the Jerusalem council just before--but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles (<reference osisRef="Acts.11.20-Acts.11.26">Ac 11:20-26</reference>), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (<reference osisRef="Acts.15.19">Ac 15:19</reference>).

<hi type="bold">to be blamed--</hi>rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.

11. Peter-- "Cephas" in the oldest manuscripts Paul's withstanding Peter is the strongest proof that the former gives of the independence of his apostleship in relation to the other apostles, and upsets the Romish doctrine of Peter's supremacy. The apostles were not always inspired; but were so always in writing the Scriptures. If then the inspired men who wrote them were not invariably at other times infallible, much less were the uninspired men who kept them. The Christian fathers may be trusted generally as witnesses to facts, but not implicitly followed in matters of opinion. come to Antioch-- then the citadel of the Gentile Church: where first the Gospel was preached to idolatrous Gentiles, and where the name "Christians" was first given (Ac 11:20, 26), and where Peter is said to have been subsequently bishop. The question at Antioch was not whether the Gentiles were admissible to the Christian covenant without becoming circumcised--that was the question settled at the Jerusalem council just before--but whether the Gentile Christians were to be admitted to social intercourse with the Jewish Christians without conforming to the Jewish institution. The Judaizers, soon after the council had passed the resolutions recognizing the equal rights of the Gentile Christians, repaired to Antioch, the scene of the gathering in of the Gentiles (Ac 11:20-26), to witness, what to Jews would look so extraordinary, the receiving of men to communion of the Church without circumcision. Regarding the proceeding with prejudice, they explained away the force of the Jerusalem decision; and probably also desired to watch whether the Jewish Christians among the Gentiles violated the law, which that decision did not verbally sanction them in doing, though giving the Gentiles latitude (Ac 15:19). to be blamed-- rather, "(self)-condemned"; his act at one time condemning his contrary acting at another time.


<hi type="bold">12. certain--</hi>men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles should be free (<reference osisRef="Acts.15.19">Ac 15:19</reference>). Neander, however, may be right in thinking these self-styled delegates from James were not really from him. <reference osisRef="Acts.15.24">Ac 15:24</reference> favors this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party (<reference osisRef="Acts.21.18-Acts.21.26">Ac 21:18-26</reference>).

<hi type="bold">eat with ... Gentiles--</hi>as in Ac 10:10-20, 48, according to the command of the vision (<reference osisRef="Acts.11.3-Acts.11.17">Ac 11:3-17</reference>). Yet after all, this same Peter, through fear of man (<reference osisRef="Prov.29.25">Pr 29:25</reference>), was faithless to his own so distinctly avowed principles (<reference osisRef="Acts.15.7-Acts.15.11">Ac 15:7-11</reference>). We recognize the same old nature in him as led him, after faithfully witnessing for Christ, yet for a brief space, to deny Him. "Ever the first to recognize, and the first to draw back from great truths" [Alford]. An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both. It is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in <reference osisRef="2Pet.3.15">2Pe 3:15</reference>, Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another and differing in characteristics, the two apostles were one in Christ.

<hi type="bold">withdrew--</hi>Greek, "began to withdraw," &c. This implies a gradual drawing back; "separated," entire severance.

12. certain-- men: perhaps James' view (in which he was not infallible, any more than Peter) was that the Jewish converts were still to observe Jewish ordinances, from which he had decided with the council the Gentiles should be free (Ac 15:19). Neander, however, may be right in thinking these self-styled delegates from James were not really from him. Ac 15:24 favors this. "Certain from James," may mean merely that they came from the Church at Jerusalem under James' bishopric. Still James' leanings were to legalism, and this gave him his influence with the Jewish party (Ac 21:18-26). eat with... Gentiles-- as in Ac 10:10-20, 48, according to the command of the vision (Ac 11:3-17). Yet after all, this same Peter, through fear of man (Pr 29:25), was faithless to his own so distinctly avowed principles (Ac 15:7-11). We recognize the same old nature in him as led him, after faithfully witnessing for Christ, yet for a brief space, to deny Him. "Ever the first to recognize, and the first to draw back from great truths" [Alford]. An undesigned coincidence between the Gospels and the Epistle in the consistency of character as portrayed in both. It is beautiful to see how earthly misunderstandings of Christians are lost in Christ. For in 2Pe 3:15, Peter praises the very Epistles of Paul which he knew contained his own condemnation. Though apart from one another and differing in characteristics, the two apostles were one in Christ. withdrew-- Greek, "began to withdraw," &c. This implies a gradual drawing back; "separated," entire severance.


<hi type="bold">13. the other--</hi>Greek, "the rest."

<hi type="bold">Jews--</hi>Jewish Christians.

<hi type="bold">dissembled likewise--</hi>Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (<reference osisRef="Acts.11.2-Acts.11.17">Ac 11:2-17</reference>). The case was distinct from that in 1Co 8:<reference osisRef="1Cor.10.33">1-10:33</reference>; <reference osisRef="Rom.14.1-Rom.14.23">Ro 14:1-23</reference>. It was not a question of liberty, and of bearing with others' infirmities, but one affecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be justified (<reference osisRef="Gal.2.14">Ga 2:14</reference>).

<hi type="bold">Barnabas also--</hi>"Even Barnabas": one least likely to be led into such an error, being with Paul in first preaching to the idolatrous Gentiles: showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and here Paul had first to encounter the party that afterwards persecuted him in every scene of his labors (<reference osisRef="Acts.15.30-Acts.15.35">Ac 15:30-35</reference>).

13. the other-- Greek, "the rest." Jews-- Jewish Christians. dissembled likewise-- Greek, "joined in hypocrisy," namely, in living as though the law were necessary to justification, through fear of man, though they knew from God their Christian liberty of eating with Gentiles, and had availed themselves of it already (Ac 11:2-17). The case was distinct from that in 1Co 8:1-10:33; Ro 14:1-23. It was not a question of liberty, and of bearing with others' infirmities, but one affecting the essence of the Gospel, whether the Gentiles are to be virtually "compelled to live as do the Jews," in order to be justified (Ga 2:14). Barnabas also-- "Even Barnabas": one least likely to be led into such an error, being with Paul in first preaching to the idolatrous Gentiles: showing the power of bad example and numbers. In Antioch, the capital of Gentile Christianity and the central point of Christian missions, the controversy first arose, and in the same spot it now broke out afresh; and here Paul had first to encounter the party that afterwards persecuted him in every scene of his labors (Ac 15:30-35).


<hi type="bold">14. walked not uprightly--</hi>literally, "straight": "were not walking with straightforward steps." Compare <reference osisRef="Gal.6.16">Ga 6:16</reference>.

<hi type="bold">truth of the gospel--</hi>which teaches that justification by legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism (<reference osisRef="2Tim.4.16">2Ti 4:16</reference>, <reference osisRef="2Tim.4.17">17</reference>).

<hi type="bold">Peter--</hi>"Cephas" in the oldest manuscripts

<hi type="bold">before ... all--</hi>(<reference osisRef="1Tim.5.20">1Ti 5:20</reference>).

<hi type="bold">If thou, &c.--</hi>"If thou, although being a Jew (and therefore one who might seem to be more bound to the law than the Gentiles), livest (habitually, without scruple and from conviction, <reference osisRef="Acts.15.10">Ac 15:10</reference>, <reference osisRef="Acts.15.11">11</reference>) as a Gentile (freely eating of every food, and living in other respects also as if legal ordinances in no way justify, <reference osisRef="Gal.2.12">Ga 2:12</reference>), and not as a Jew, how (so the oldest manuscripts read, for 'why') is it that thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (literally, to Judaize, that is, to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Judaizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it.

14. walked not uprightly-- literally, "straight": "were not walking with straightforward steps." Compare Ga 6:16. truth of the gospel-- which teaches that justification by legal works and observances is inconsistent with redemption by Christ. Paul alone here maintained the truth against Judaism, as afterwards against heathenism (2Ti 4:16, 17). Peter-- "Cephas" in the oldest manuscripts before... all-- (1Ti 5:20). If thou, &c.-- "If thou, although being a Jew (and therefore one who might seem to be more bound to the law than the Gentiles), livest (habitually, without scruple and from conviction, Ac 15:10, 11) as a Gentile (freely eating of every food, and living in other respects also as if legal ordinances in no way justify, Ga 2:12), and not as a Jew, how (so the oldest manuscripts read, for 'why') is it that thou art compelling (virtually, by thine example) the Gentiles to live as do the Jews?" (literally, to Judaize, that is, to keep the ceremonial customs of the Jews: What had been formerly obedience to the law, is now mere Judaism). The high authority of Peter would constrain the Gentile Christians to regard Judaizing as necessary to all, since Jewish Christians could not consort with Gentile converts in communion without it.


15-16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of <reference osisRef="Gal.2.16">Ga 2:16</reference>: "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that ... even we (resuming the 'we' of <reference osisRef="Gal.2.15">Ga 2:15</reference>, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.

15-16. Connect these verses together, and read with most of the oldest manuscripts "But" in the beginning of Ga 2:16: "We (I and thou, Peter) by nature (not by proselytism), Jews, and not sinners as (Jewish language termed the Gentiles) from among the Gentiles, YET (literally, 'BUT') knowing that... even we (resuming the 'we' of Ga 2:15, 'we also,' as well as the Gentile sinners; casting away trust in the law), have believed," &c.


17. Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," <reference osisRef="Gal.2.15">Ga 2:15</reference>), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," <reference osisRef="Rom.2.14">Ro 2:14</reference>; <reference osisRef="1Cor.9.21">1Co 9:21</reference>; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, <reference osisRef="Matt.7.7">Mt 7:7</reference>), but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (<reference osisRef="Gal.2.12">Ga 2:12</reference>).

17. Greek, "But if, seeking to be justified IN (that is, in believing union with) Christ (who has in the Gospel theory fulfilled the law for us), we (you and I) ourselves also were found (in your and my former communion with Gentiles) sinners (such as from the Jewish standpoint that now we resume, we should be regarded, since we have cast aside the law, thus having put ourselves in the same category as the Gentiles, who, being without the law, are, in the Jewish view, "sinners," Ga 2:15), is therefore Christ, the minister of sin?" (Are we to admit the conclusion, in this case inevitable, that Christ having failed to justify us by faith, so has become to us the minister of sin, by putting us in the position of "sinners," as the Judaic theory, if correct, would make us, along with all others who are "without the law," Ro 2:14; 1Co 9:21; and with whom, by eating with them, we have identified ourselves?) The Christian mind revolts from so shocking a conclusion, and so, from the theory which would result in it. The whole sin lies, not with Christ, but with him who would necessitate such a blasphemous inference. But his false theory, though "seeking" from Christ, we have not "found" salvation (in contradiction to Christ's own words, Mt 7:7), but "have been ourselves also (like the Gentiles) found" to be "sinners," by having entered into communion with Gentiles (Ga 2:12).


18. Greek, "For if the things which I overthrew (by the faith of Christ), those very things I build up again (namely, legal righteousness, by subjecting myself to the law), I prove myself (literally, 'I commend myself') a transgressor." Instead of commending yourself as you sought to do (<reference osisRef="Gal.2.12">Ga 2:12</reference>, end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, that is described. A "transgressor" is another word for "sinner" (in <reference osisRef="Gal.2.17">Ga 2:17</reference>), for "sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," in your having set it aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin.

18. Greek, "For if the things which I overthrew (by the faith of Christ), those very things I build up again (namely, legal righteousness, by subjecting myself to the law), I prove myself (literally, 'I commend myself') a transgressor." Instead of commending yourself as you sought to do (Ga 2:12, end), you merely commend yourself as a transgressor. The "I" is intended by Paul for Peter to take to himself, as it is his case, not Paul's own, that is described. A "transgressor" is another word for "sinner" (in Ga 2:17), for "sin is the transgression of the law." You, Peter, by now asserting the law to be obligatory, are proving yourself a "sinner," or "transgressor," in your having set it aside by living as the Gentiles, and with them. Thus you are debarred by transgression from justification by the law, and you debar yourself from justification by Christ, since in your theory He becomes a minister of sin.


19. Here Paul seems to pass from his exact words to Peter, to the general purport of his argument on the question. However, his direct address to the Galatians seems not to be resumed till <reference osisRef="Gal.3.1">Ga 3:1</reference>, "O foolish Galatians," &c.

<hi type="bold">For--</hi>But I am not a "transgressor" by forsaking the law. "For," &c. Proving his indignant denial of the consequence that "Christ is the minister of sin" (<reference osisRef="Gal.2.17">Ga 2:17</reference>), and of the premises from which it would follow. Christ, so far from being the minister of sin and death, is the establisher of righteousness and life. I am entirely in Him [Bengel].

<hi type="bold">I--</hi>here emphatical. Paul himself, not Peter, as in the "I" (<reference osisRef="Gal.2.18">Ga 2:18</reference>).

<hi type="bold">through the law--</hi>which was my "schoolmaster to bring me to Christ" (<reference osisRef="Gal.3.24">Ga 3:24</reference>); both by its terrors (<reference osisRef="Gal.3.13">Ga 3:13</reference>; <reference osisRef="Rom.3.20">Ro 3:20</reference>) driving me to Christ, as the refuge from God's wrath against sin, and, when spiritually understood, teaching that itself is not permanent, but must give place to Christ, whom it prefigures as its scope and end (<reference osisRef="Rom.10.4">Ro 10:4</reference>); and drawing me to Him by its promises (in the prophecies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart (<reference osisRef="Deut.18.15-Deut.18.19">De 18:15-19</reference>; <reference osisRef="Jer.31.33">Jr 31:33</reference>; <reference osisRef="Acts.10.43">Ac 10:43</reference>).

<hi type="bold">am dead to the law--</hi>literally, "I died to the law," and so am dead to it, that is, am passed from under its power, in respect to non-justification or condemnation (<reference osisRef="Col.2.20">Col 2:20</reference>; <reference osisRef="Rom.6.14">Ro 6:14</reference>; <reference osisRef="Rom.7.4">7:4</reference>, <reference osisRef="Rom.7.6">6</reference>); just as a woman, once married and bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with Him, are severed from the law's past power over us (compare <reference osisRef="Gal.6.14">Ga 6:14</reference>; <reference osisRef="1Cor.7.39">1Co 7:39</reference>; <reference osisRef="Rom.6.6-Rom.6.11">Ro 6:6-11</reference>; <reference osisRef="1Pet.2.24">1Pe 2:24</reference>).

<hi type="bold">live unto God--</hi>(<reference osisRef="Rom.6.11">Ro 6:11</reference>; <reference osisRef="2Cor.5.15">2Co 5:15</reference>; <reference osisRef="1Pet.4.1">1Pe 4:1</reference>, <reference osisRef="2Cor.4.2">2</reference>).

19. Here Paul seems to pass from his exact words to Peter, to the general purport of his argument on the question. However, his direct address to the Galatians seems not to be resumed till Ga 3:1, "O foolish Galatians," &c. For-- But I am not a "transgressor" by forsaking the law. "For," &c. Proving his indignant denial of the consequence that "Christ is the minister of sin" (Ga 2:17), and of the premises from which it would follow. Christ, so far from being the minister of sin and death, is the establisher of righteousness and life. I am entirely in Him [Bengel]. I-- here emphatical. Paul himself, not Peter, as in the "I" (Ga 2:18). through the law-- which was my "schoolmaster to bring me to Christ" (Ga 3:24); both by its terrors (Ga 3:13; Ro 3:20) driving me to Christ, as the refuge from God's wrath against sin, and, when spiritually understood, teaching that itself is not permanent, but must give place to Christ, whom it prefigures as its scope and end (Ro 10:4); and drawing me to Him by its promises (in the prophecies which form part of the Old Testament law) of a better righteousness, and of God's law written in the heart (De 18:15-19; Jr 31:33; Ac 10:43). am dead to the law-- literally, "I died to the law," and so am dead to it, that is, am passed from under its power, in respect to non-justification or condemnation (Col 2:20; Ro 6:14; 7:4, 6); just as a woman, once married and bound to a husband, ceases to be so bound to him when death interposes, and may be lawfully married to another husband. So by believing union to Christ in His death, we, being considered dead with Him, are severed from the law's past power over us (compare Ga 6:14; 1Co 7:39; Ro 6:6-11; 1Pe 2:24). live unto God-- (Ro 6:11; 2Co 5:15; 1Pe 4:1, 2).


<hi type="bold">20. I am crucified--</hi>literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead" (<reference osisRef="Gal.2.19">Ga 2:19</reference>; <reference osisRef="Phil.3.10">Php 3:10</reference>).

<hi type="bold">nevertheless I live; yet not I--</hi>Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare <reference osisRef="Rom.7.17">Ro 7:17</reference>). No longer Saul the Jew (<reference osisRef="Gal.5.24">Ga 5:24</reference>; <reference osisRef="Col.3.11">Col 3:11</reference>, but "another man"; compare <reference osisRef="1Sam.10.6">1Sa 10:6</reference>). Ellicott and others translate, "And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live," requires the translation, "nevertheless."

<hi type="bold">the life which I now live--</hi>as contrasted with my life before conversion.

<hi type="bold">in the flesh--</hi>My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [Luther].

<hi type="bold">I live by the faith, &c.--</hi>Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power.

<hi type="bold">loved me--</hi>His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love.

20. I am crucified-- literally, "I have been crucified with Christ." This more particularizes the foregoing. "I am dead" (Ga 2:19; Php 3:10). nevertheless I live; yet not I-- Greek, "nevertheless I live, no longer (indeed) I." Though crucified I live; (and this) no longer that old man such as I once was (compare Ro 7:17). No longer Saul the Jew (Ga 5:24; Col 3:11, but "another man"; compare 1Sa 10:6). Ellicott and others translate, "And it is no longer I that live, but Christ that liveth in me." But the plain antithesis between "crucified" and "live," requires the translation, "nevertheless." the life which I now live-- as contrasted with my life before conversion. in the flesh-- My life seems to be a mere animal life "in the flesh," but this is not my true life; "it is but the mask of life under which lives another, namely, Christ, who is my true life" [Luther]. I live by the faith, &c.-- Greek, "IN faith (namely), that of (that is, which rests on) the Son of God." "In faith," answers by contrast to "in the flesh." Faith, not the flesh, is the real element in which I live. The phrase, "the Son of God," reminds us that His Divine Sonship is the source of His life-giving power. loved me-- His eternal gratuitous love is the link that unites me to the Son of God, and His "giving Himself for me," is the strongest proof of that love.


<hi type="bold">21. I do not frustrate the grace of God--</hi>I do not make it void, as thou, Peter, art doing by Judaizing.

<hi type="bold">for--</hi>justifying the strong expression "frustrate," or "make void."

<hi type="bold">is dead in vain--</hi>Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [Chrysostom]. <chapter eID="Gal.2"/>

21. I do not frustrate the grace of God-- I do not make it void, as thou, Peter, art doing by Judaizing. for-- justifying the strong expression "frustrate," or "make void." is dead in vain-- Greek, "Christ died needlessly," or "without just cause." Christ's having died, shows that the law has no power to justify us; for if the law can justify or make us righteous, the death of Christ is superfluous [Chrysostom].


<title type="x-s2">CHAPTER 3</title> <title type="x-s3"><reference osisRef="Gal.3.1-Gal.3.29">Ga 3:1-29</reference>. Reproof of the Galatians for Abandoning Faith for Legalism. 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. The Law Was Our Schoolmaster to Bring Us to Christ, that We Might Become Children of God by Faith.</title>

<hi type="bold">1. that ye should not obey the truth--</hi>omitted in the oldest manuscripts.

<hi type="bold">bewitched--</hi>fascinated you so that you have lost your wits. Themistius says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case.

<hi type="bold">you--</hi>emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (<reference osisRef="Gal.2.19">Ga 2:19</reference>, 20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.

CHAPTER 3 Ga 3:1-29. Reproof of the Galatians for Abandoning Faith for Legalism. 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. The Law Was Our Schoolmaster to Bring Us to Christ, that We Might Become Children of God by Faith. 1. that ye should not obey the truth-- omitted in the oldest manuscripts. bewitched-- fascinated you so that you have lost your wits. Themistius says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case. you-- emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (Ga 2:19, 20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.


2. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, <reference osisRef="Gal.3.5">Ga 3:5</reference>; <reference osisRef="Mark.16.17">Mr 16:17</reference>; <reference osisRef="Heb.2.4">He 2:4</reference>; and by spiritual graces, <reference osisRef="Gal.3.14">Ga 3:14</reference>; <reference osisRef="Gal.4.5">Ga 4:5</reference>, <reference osisRef="Gal.4.6">6</reference>; <reference osisRef="Eph.1.13">Ep 1:13</reference>), or by the hearing of faith?" 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. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [Bengel].

<hi type="bold">hearing of faith--</hi>Faith consists not in working, but in receiving (<reference osisRef="Rom.10.16">Ro 10:16</reference>, <reference osisRef="Rom.10.17">17</reference>).

2. "Was it by the works of the law that ye received the Spirit (manifested by outward miracles, Ga 3:5; Mr 16:17; He 2:4; and by spiritual graces, Ga 3:14; Ga 4:5, 6; Ep 1:13), or by the hearing of faith?" 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. The epithet "Holy" is not prefixed to "Spirit" because that epithet is a joyous one, whereas this Epistle is stern and reproving [Bengel]. hearing of faith-- Faith consists not in working, but in receiving (Ro 10:16, 17).


<hi type="bold">3. begun--</hi>the Christian life (<reference osisRef="Phil.1.6">Php 1:6</reference>).

<hi type="bold">in the Spirit--</hi>Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "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? [Estius]. Compare <reference osisRef="Rom.2.28">Ro 2:28</reference>; <reference osisRef="Phil.3.3">Php 3:3</reference>; <reference osisRef="Heb.9.10">He 9:10</reference>. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [Ellicott], in contrast to "the flesh," the element in which the law works [Alford]. 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? [Neander]. 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].

3. begun-- the Christian life (Php 1:6). in the Spirit-- Not merely was Christ crucified "graphically set forth" in my preaching, but also "the Spirit" confirmed the word preached, by imparting His spiritual gifts. "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? [Estius]. Compare Ro 2:28; Php 3:3; He 9:10. Having begun in the Spirit, that is, the Holy Spirit ruling your spiritual life as its "essence and active principle" [Ellicott], in contrast to "the flesh," the element in which the law works [Alford]. 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? [Neander]. 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].


<hi type="bold">4. Have ye suffered so many things--</hi>namely, persecution from Jews and from unbelieving fellow countrymen, incited by the Jews, at the time of your conversion.

<hi type="bold">in vain--</hi>fruitlessly, needlessly, since ye might have avoided them by professing Judaism [Grotius]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (<reference osisRef="Gal.4.11">Ga 4:11</reference>; <reference osisRef="1Cor.15.2">1Co 15:2</reference>, <reference osisRef="1Cor.15.17-1Cor.15.19">17-19</reference>, <reference osisRef="1Cor.15.29-1Cor.15.32">29-32</reference>; <reference osisRef="2Thess.1.5-2Thess.1.7">2Th 1:5-7</reference>; 2Jo 8)?

<hi type="bold">yet--</hi>rather, "If it be really (or 'indeed') in vain" [Ellicott]. "If, as it must be, what I have said, 'in vain,' is really the fact" [Alford]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [Estius]. For "God has given you the Spirit and has wrought mighty works among you" (<reference osisRef="Gal.3.5">Ga 3:5</reference>; <reference osisRef="Heb.10.32-Heb.10.36">He 10:32-36</reference>) [Bengel].

4. 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. in vain-- fruitlessly, needlessly, since ye might have avoided them by professing Judaism [Grotius]. Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (Ga 4:11; 1Co 15:2, 17-19, 29-32; 2Th 1:5-7; 2Jo 8)? yet-- rather, "If it be really (or 'indeed') in vain" [Ellicott]. "If, as it must be, what I have said, 'in vain,' is really the fact" [Alford]. I prefer understanding it as a mitigation of the preceding words. I hope better things of you, for I trust you will return from legalism to grace; if so, as I confidently expect, you will not have "suffered so many things in vain" [Estius]. For "God has given you the Spirit and has wrought mighty works among you" (Ga 3:5; He 10:32-36) [Bengel].


<hi type="bold">5. He ... that ministereth--</hi>or "supplieth," God (<reference osisRef="2Cor.9.10">2Co 9:10</reference>). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (<reference osisRef="Mark.9.38">Mr 9:38</reference>, <reference osisRef="Mark.9.39">39</reference>). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare <reference osisRef="1Cor.12.1-1Cor.12.31">1Co 12:1-31</reference>).

<hi type="bold">worketh miracles among you--</hi>rather, "IN you," as <reference osisRef="Gal.2.8">Ga 2:8</reference>; <reference osisRef="Matt.14.2">Mt 14:2</reference>; <reference osisRef="Eph.2.2">Ep 2:2</reference>; <reference osisRef="Phil.2.13">Php 2:13</reference>; at your conversion and since [Alford].

<hi type="bold">doeth he it by the works of the law--</hi>that is, as a consequence resulting from (so the Greek) the works of the law (compare <reference osisRef="Gal.3.2">Ga 3:2</reference>). This cannot be because the law was then unknown to you when you received those gifts of the Spirit.

5. He... that ministereth-- or "supplieth," God (2Co 9:10). He who supplied and supplies to you the Spirit still, to the present time. These miracles do not prove grace to be in the heart (Mr 9:38, 39). He speaks of these miracles as a matter of unquestioned notoriety among those addressed; an undesigned proof of their genuineness (compare 1Co 12:1-31). worketh miracles among you-- rather, "IN you," as Ga 2:8; Mt 14:2; Ep 2:2; Php 2:13; at your conversion and since [Alford]. doeth he it by the works of the law-- that is, as a consequence resulting from (so the Greek) the works of the law (compare Ga 3:2). This cannot be because the law was then unknown to you when you received those gifts of the Spirit.


6. The answer to the question in <reference osisRef="Gal.3.5">Ga 3:5</reference> is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed," &c. (<reference osisRef="Gen.15.4-Gen.15.6">Ge 15:4-6</reference>; <reference osisRef="Rom.4.3">Ro 4:3</reference>). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works (<reference osisRef="Gal.3.6">Ga 3:6</reference>, 8, 16; <reference osisRef="Gal.4.22">Ga 4:22</reference>, 26, 28). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also.

6. The answer to the question in Ga 3:5 is here taken for granted, It was by the hearing of faith: following this up, he says, "Even as Abraham believed," &c. (Ge 15:4-6; Ro 4:3). God supplies unto you the Spirit as the result of faith, not works, just as Abraham obtained justification by faith, not by works (Ga 3:6, 8, 16; Ga 4:22, 26, 28). Where justification is, there the Spirit is, so that if the former comes by faith, the latter must also.


<hi type="bold">7. they which are of faith--</hi>as the source and starting-point of their spiritual life. The same phrase is in the Greek of <reference osisRef="Rom.3.26">Ro 3:26</reference>.

<hi type="bold">the same--</hi>these, and these alone, to the exclusion of all the other descendants of Abraham.

<hi type="bold">children--</hi>Greek, "sons" (<reference osisRef="Gal.3.29">Ga 3:29</reference>).

7. they which are of faith-- as the source and starting-point of their spiritual life. The same phrase is in the Greek of Ro 3:26. the same-- these, and these alone, to the exclusion of all the other descendants of Abraham. children-- Greek, "sons" (Ga 3:29).


<hi type="bold">8. And--</hi>Greek, "Moreover."

<hi type="bold">foreseeing--</hi>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.

<hi type="bold">would justify--</hi>rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification.

<hi type="bold">the heathen--</hi>rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles.

<hi type="bold">preached before the gospel--</hi>"announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare <reference osisRef="John.8.56">Joh 8:56</reference>; <reference osisRef="Heb.4.2">He 4:2</reference>. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter.

<hi type="bold">In thee--</hi>not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, namely, Christ (<reference osisRef="Gal.3.16">Ga 3:16</reference>), who is the Object of faith (<reference osisRef="Gen.22.18">Ge 22:18</reference>; <reference osisRef="Ps.72.17">Psa 72:17</reference>), and imitating thy faith (see on <reference osisRef="Gal.3.9">Ga 3:9</reference>).

<hi type="bold">all nations--</hi>or as above, "all the Gentiles" (<reference osisRef="Gen.12.3">Ge 12:3</reference>; <reference osisRef="Gen.18.18">18:18</reference>; <reference osisRef="Gen.22.18">22:18</reference>).

<hi type="bold">be blessed--</hi>an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.

8. And-- Greek, "Moreover." 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. would justify-- rather, "justifieth." Present indicative. It is now, and at all times, God's one way of justification. the heathen-- rather, "the Gentiles"; or "the nations," as the same Greek is translated at the end of the verse. God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. preached before the gospel-- "announced beforehand the Gospel." For the "promise" was substantially the Gospel by anticipation. Compare Joh 8:56; He 4:2. A proof that "the old fathers did not look only for transitory promises" [Article VII, Church of England]. Thus the Gospel, in its essential germ, is older than the law though the full development of the former is subsequent to the latter. In thee-- not "in thy seed," which is a point not here raised; but strictly "in thee," as followers of thy faith, it having first shown the way to justification before God [Alford]; or "in thee," as Father of the promised seed, namely, Christ (Ga 3:16), who is the Object of faith (Ge 22:18; Psa 72:17), and imitating thy faith (see on Ga 3:9). all nations-- or as above, "all the Gentiles" (Ge 12:3; 18:18; 22:18). be blessed-- an act of grace, not something earned by works. The blessing of justification was to Abraham by faith in the promise, not by works. So to those who follow Abraham, the father of the faithful, the blessing, that is, justification, comes purely by faith in Him who is the subject of the promise.


<hi type="bold">9. they--</hi>and they alone.

<hi type="bold">of faith--</hi>(See on <reference osisRef="Gal.3.7">Ga 3:7</reference>, beginning).

<hi type="bold">with--</hi>together with.

<hi type="bold">faithful--</hi>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.

9. they-- and they alone. of faith-- (See on Ga 3:7, beginning). with-- together with. 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.


10. Confirmation of <reference osisRef="Gal.3.9">Ga 3:9</reference>. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," <reference osisRef="Deut.27.26">De 27:26</reference>, Septuagint. Perfect obedience is required by the words, "in all things." Continual obedience by the word, "continueth." No man renders this obedience (compare <reference osisRef="Rom.3.19">Ro 3:19</reference>, <reference osisRef="Rom.3.20">20</reference>). 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. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (<reference osisRef="Matt.1.22">Mt 1:22</reference>; <reference osisRef="Mark.1.2">Mr 1:2</reference>; <reference osisRef="Luke.2.22">Lu 2:22</reference>, 23) [Townson].

10. Confirmation of Ga 3:9. They who depend on the works of the law cannot share the blessing, for they are under the curse "written," De 27:26, Septuagint. Perfect obedience is required by the words, "in all things." Continual obedience by the word, "continueth." No man renders this obedience (compare Ro 3:19, 20). 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. So Matthew, writing for Jews, quotes it as "said," or "spoken"; Mark and Luke, writing for Gentiles, as "written" (Mt 1:22; Mr 1:2; Lu 2:22, 23) [Townson].


<hi type="bold">11. by the law--</hi>Greek, "IN the law." Both in and by are included. The syllogism in this verse and <reference osisRef="Gal.3.12">Ga 3:12</reference>, is, according to Scripture, "The just shall live by faith." 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). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, <reference osisRef="Rom.4.2">Ro 4:2</reference>)--not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith.

<hi type="bold">The just shall live by faith--</hi>(<reference osisRef="Rom.1.17">Ro 1:17</reference>; <reference osisRef="Hab.2.4">Ha 2:4</reference>). Not as Bengel and Alford, "He who is just by faith shall live." The Greek supports English Version. 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 (<reference osisRef="Gal.3.12">Ga 3:12</reference>), as the conditional element wherein he is justified.

11. by the law-- Greek, "IN the law." Both in and by are included. The syllogism in this verse and Ga 3:12, is, according to Scripture, "The just shall live by faith." 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). Therefore "in," or "by the law, no man is justified before God" (whatever the case may be before men, Ro 4:2)--not even if he could, which he cannot, keep the law, because the Scripture element and conditional mean of justification is faith. The just shall live by faith-- (Ro 1:17; Ha 2:4). Not as Bengel and Alford, "He who is just by faith shall live." The Greek supports English Version. 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 (Ga 3:12), as the conditional element wherein he is justified.


<hi type="bold">12. doeth--</hi>Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them (<reference osisRef="Rom.2.13">Ro 2:13</reference>, 17, 23; <reference osisRef="2Cor.10.5">10:5</reference>).

12. doeth-- Many depended on the law although they did not keep it; but without doing, saith Paul, it is of no use to them (Ro 2:13, 17, 23; 10:5).


13. 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." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (<reference osisRef="Gal.3.14">Ga 3:14</reference>; compare <reference osisRef="Gal.4.3">Ga 4:3</reference>, <reference osisRef="Gal.4.4">4</reference>). 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 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. <reference osisRef="Gal.3.10">Ga 3:10</reference>, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part (<reference osisRef="Rom.2.1-Rom.2.29">Ro 2:1-29</reference>). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles.

<hi type="bold">redeemed us--</hi>bought us off from our former bondage (<reference osisRef="Gal.4.5">Ga 4:5</reference>), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood (<reference osisRef="1Pet.1.18">1Pe 1:18</reference>, <reference osisRef="1Cor.1.19">19</reference>; compare <reference osisRef="Matt.20.28">Mt 20:28</reference>; <reference osisRef="Acts.20.28">Ac 20:28</reference>; <reference osisRef="1Cor.6.20">1Co 6:20</reference>; <reference osisRef="1Cor.7.23">7:23</reference>; <reference osisRef="1Tim.2.6">1Ti 2:6</reference>; <reference osisRef="2Pet.2.1">2Pe 2:1</reference>; <reference osisRef="Rev.5.9">Re 5:9</reference>).

<hi type="bold">being made--</hi>Greek, "having become."

<hi type="bold">a curse for us--</hi>Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So <reference osisRef="2Cor.5.21">2Co 5:21</reference>, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. "Curse," an execration.

<hi type="bold">written--</hi>(<reference osisRef="Deut.21.23">De 21:23</reference>). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare <reference osisRef="Acts.5.30">Ac 5:30</reference>; <reference osisRef="Acts.10.39">10:39</reference>). 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. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [Trypho, in Justin Martyr, p. 249] (<reference osisRef="1Pet.2.24">1Pe 2:24</reference>). Hung between heaven and earth as though unworthy of either!

13. 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." The "us" refers primarily to the Jews, to whom the law principally appertained, in contrast to "the Gentiles" (Ga 3:14; compare Ga 4:3, 4). 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 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. Ga 3:10, "As many as are of the works of the law, are under the curse," refers plainly, not to the Jews only, but to all, even Gentiles (as the Galatians), who seek justification by the law. The Jews' law represents the universal law which condemned the Gentiles, though with less clear consciousness on their part (Ro 2:1-29). The revelation of God's "wrath" by the law of conscience, in some degree prepared the Gentiles for appreciating redemption through Christ when revealed. The curse had to be removed from off the heathen, too, as well as the Jews, in order that the blessing, through Abraham, might flow to them. Accordingly, the "we," in "that we might receive the promise of the Spirit," plainly refers to both Jews and Gentiles. redeemed us-- bought us off from our former bondage (Ga 4:5), and "from the curse" under which all lie who trust to the law and the works of the law for justification. The Gentile Galatians, by putting themselves under the law, were involving themselves in the curse from which Christ has redeemed the Jews primarily, and through them the Gentiles. The ransom price He paid was His own precious blood (1Pe 1:18, 19; compare Mt 20:28; Ac 20:28; 1Co 6:20; 7:23; 1Ti 2:6; 2Pe 2:1; Re 5:9). being made-- Greek, "having become." a curse for us-- Having become what we were, in our behalf, "a curse," that we might cease to be a curse. Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So 2Co 5:21, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin. See Note there. "Anathema" means "set apart to God," to His glory, but to the person's own destruction. "Curse," an execration. written-- (De 21:23). Christ's bearing the particular curse of hanging on the tree, is a sample of the "general" curse which He representatively bore. Not that the Jews put to death malefactors by hanging; but after having put them to death otherwise, in order to brand them with peculiar ignominy, they hung the bodies on a tree, and such malefactors were accursed by the law (compare Ac 5:30; 10:39). 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. The Jews accordingly, in contempt, call Him Tolvi, "the hanged one," and Christians, "worshippers of the hanged one"; and make it their great objection that He died the accursed death [Trypho, in Justin Martyr, p. 249] (1Pe 2:24). Hung between heaven and earth as though unworthy of either!


14. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare <reference osisRef="Gal.3.8">Ga 3:8</reference>).

<hi type="bold">that we might receive the promise of the Spirit--</hi>the promised Spirit (<reference osisRef="Joel.2.28">Joe 2:28</reference>, 29; <reference osisRef="Luke.24.49">Lu 24:49</reference>). 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.

<hi type="bold">through faith--</hi>not by works. Here he resumes the thought in <reference osisRef="Gal.3.2">Ga 3:2</reference>. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [Flacius].

14. The intent of "Christ becoming a curse for us"; "To the end that upon the Gentiles the blessing of Abraham (that is, promised to Abraham, namely, justification by faith) might come in Christ Jesus" (compare Ga 3:8). that we might receive the promise of the Spirit-- the promised Spirit (Joe 2:28, 29; Lu 24:49). 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. Here he resumes the thought in Ga 3:2. "The Spirit from without, kindles within us some spark of faith Whereby we lay hold of Christ, and even of the Spirit Himself, that He may dwell within us" [Flacius].


<hi type="bold">15. I speak after the manner of men--</hi>I take an illustration from a merely human transaction of everyday occurrence.

<hi type="bold">but a man's covenant--</hi>whose purpose it is far less important to maintain.

<hi type="bold">if it be confirmed--</hi>when once it hath been ratified.

<hi type="bold">no man disannulleth--</hi>"none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Ga 3:17-19, 21-24).

<hi type="bold">addeth--</hi>None addeth new conditions "making" the covenant "of none effect" (<reference osisRef="Gal.3.17">Ga 3:17</reference>). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel.

15. I speak after the manner of men-- I take an illustration from a merely human transaction of everyday occurrence. but a man's covenant-- whose purpose it is far less important to maintain. if it be confirmed-- when once it hath been ratified. no man disannulleth-- "none setteth aside," not even the author himself, much less any second party. None does so who acts in common equity. Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God. The law is regarded as something extraneous, afterwards introduced, exceptional and temporary (Ga 3:17-19, 21-24). addeth-- None addeth new conditions "making" the covenant "of none effect" (Ga 3:17). So legal Judaism could make no alteration in the fundamental relation between God and man, already established by the promises to Abraham; it could not add as a new condition the observance of the law, in which case the fulfilment of the promise would be attached to a condition impossible for man to perform. The "covenant" here is one of free grace, a promise afterwards carried into effect in the Gospel.


16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken.

<hi type="bold">promises--</hi>plural, because the same promise was often repeated (<reference osisRef="Gen.12.3">Ge 12:3</reference>, <reference osisRef="Gen.12.7">7</reference>; <reference osisRef="Gen.15.5">15:5</reference>, <reference osisRef="Gen.15.18">18</reference>; <reference osisRef="Gen.17.7">17:7</reference>; <reference osisRef="Gen.22.18">22:18</reference>), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled (<reference osisRef="Rom.11.26">Ro 11:26</reference>). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (<reference osisRef="Gen.12.3">Ge 12:3</reference>), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (<reference osisRef="Rom.4.13">Ro 4:13</reference>); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (<reference osisRef="Rom.4.16">Ro 4:16</reference>). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party (<reference osisRef="Gal.3.19">Ga 3:19</reference>, <reference osisRef="Gal.3.20">20</reference>), God makes His covenant of promise with the one seed, Christ (<reference osisRef="Gen.17.7">Ge 17:7</reference>), and embraces others only as they are identified with, and represented by, Christ.

<hi type="bold">one ... Christ--</hi>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. <reference osisRef="Gal.3.28">Ga 3:28</reference>, <reference osisRef="Gal.3.29">29</reference> prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise."

16. This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual, His body, the Church). Christ not having come when the law was given, the covenant could not have been then fulfilled, but awaited the coming of Him, the Seed, to whom it was spoken. promises-- plural, because the same promise was often repeated (Ge 12:3, 7; 15:5, 18; 17:7; 22:18), and because it involved many things; earthly blessings to the literal children of Abraham in Canaan, and spiritual and heavenly blessings to his spiritual children; but both promised to Christ, "the Seed" and representative Head of the literal and spiritual Israel alike. In the spiritual seed there is no distinction of Jew or Greek; but to the literal seed, the promises still in part remain to be fulfilled (Ro 11:26). The covenant was not made with "many" seeds (which if there had been, a pretext might exist for supposing there was one seed before the law, another under the law; and that those sprung from one seed, say the Jewish, are admitted on different terms, and with a higher degree of acceptability, than those sprung from the Gentile seed), but with the one seed; therefore, the promise that in Him "all the families of the earth shall be blessed" (Ge 12:3), joins in this one Seed, Christ, Jew and Gentile, as fellow heirs on the same terms of acceptability, namely, by grace through faith (Ro 4:13); not to some by promise, to others by the law, but to all alike, circumcised and uncircumcised, constituting but one seed in Christ (Ro 4:16). The law, on the other hand, contemplates the Jews and Gentiles as distinct seeds. God makes a covenant, but it is one of promise; whereas the law is a covenant of works. Whereas the law brings in a mediator, a third party (Ga 3:19, 20), God makes His covenant of promise with the one seed, Christ (Ge 17:7), and embraces others only as they are identified with, and represented by, Christ. one... 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. Ga 3:28, 29 prove this, "Ye are all ONE in Christ Jesus" (Jesus is added here as the person is indicated). "And if ye be Christ's, ye are Abraham's SEED, heirs according to the promise."


<hi type="bold">17. this I say--</hi>"this is what I mean," by what I said in <reference osisRef="Gal.3.15">Ga 3:15</reference>.

<hi type="bold">continued ... of God--</hi>"ratified by God" (<reference osisRef="Gal.3.15">Ga 3:15</reference>).

<hi type="bold">in Christ--</hi>rather, "unto Christ" (compare <reference osisRef="Gal.3.16">Ga 3:16</reference>). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether.

<hi type="bold">the law which was--</hi>Greek, "which came into existence four hundred thirty years after" (<reference osisRef="Exod.12.40">Ex 12:40</reference>, <reference osisRef="Exod.12.41">41</reference>). He does not, as in the case of "the covenant," add "enacted by God" (<reference osisRef="John.1.17">Joh 1:17</reference>). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (<reference osisRef="Gen.46.1-Gen.46.6">Ge 46:1-6</reference>), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. 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. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise.

<hi type="bold">cannot--</hi>Greek, "doth not disannul."

<hi type="bold">make ... of none effect--</hi>The promise would become so, if the power of conferring the inheritance be transferred from it to the law (<reference osisRef="Rom.4.14">Ro 4:14</reference>).

17. this I say-- "this is what I mean," by what I said in Ga 3:15. continued... of God-- "ratified by God" (Ga 3:15). in Christ-- rather, "unto Christ" (compare Ga 3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether. the law which was-- Greek, "which came into existence four hundred thirty years after" (Ex 12:40, 41). He does not, as in the case of "the covenant," add "enacted by God" (Joh 1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (Ge 46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. 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. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise. cannot-- Greek, "doth not disannul." make... of none effect-- The promise would become so, if the power of conferring the inheritance be transferred from it to the law (Ro 4:14).


<hi type="bold">18. the inheritance--</hi>all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification (<reference osisRef="Gal.4.7">Ga 4:7</reference>; <reference osisRef="Rom.8.17">Ro 8:17</reference>; <reference osisRef="1Cor.6.9">1Co 6:9</reference>).

<hi type="bold">but God, &c.--</hi>The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law (<reference osisRef="Rom.4.14">Ro 4:14</reference>).

18. the inheritance-- all the blessings to be inherited by Abraham's literal and spiritual children, according to the promise made to him and to his Seed, Christ, justification and glorification (Ga 4:7; Ro 8:17; 1Co 6:9). but God, &c.-- The Greek order requires rather, "But to Abraham it was by promise that God hath given it." The conclusion is, Therefore the inheritance is not of, or from the law (Ro 4:14).


19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [Calvin].

<hi type="bold">added--</hi>to the original covenant of promise. This is not inconsistent with <reference osisRef="Gal.3.15">Ga 3:15</reference>, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (<reference osisRef="Rom.7.7-Rom.7.9">Ro 7:7-9</reference>); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with <reference osisRef="Gal.3.23">Ga 3:23</reference>, <reference osisRef="Gal.3.24">24</reference>; <reference osisRef="Rom.4.15">Ro 4:15</reference>. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (<reference osisRef="Rom.5.20">Ro 5:20</reference>; <reference osisRef="Rom.7.13">7:13</reference>).

<hi type="bold">till the seed--</hi>during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (<reference osisRef="Rom.5.20">Ro 5:20</reference>; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ.

<hi type="bold">come--</hi>(Compare "faith came," <reference osisRef="Gal.3.23">Ga 3:23</reference>).

<hi type="bold">the promise--</hi>(<reference osisRef="Rom.4.21">Ro 4:21</reference>).

<hi type="bold">ordained--</hi>Greek, "constituted" or "disposed."

<hi type="bold">by angels--</hi>as the instrumental enactors of the law [Alford] God delegated the law to angels as something rather alien to Him and severe (<reference osisRef="Acts.7.53">Ac 7:53</reference>; <reference osisRef="Heb.2.2">He 2:2</reference>, <reference osisRef="2Cor.2.3">3</reference>; compare <reference osisRef="Deut.33.2">De 33:2</reference>, "He came with ten thousands of saints," that is, angels, <reference osisRef="Ps.68.17">Psa 68:17</reference>). He reserved "the promise" to Himself and dispensed it according to His own goodness.

<hi type="bold">in the hand of a mediator--</hi>namely, Moses. <reference osisRef="Deut.5.5">De 5:5</reference>, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.

19. "Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [Calvin]. added-- to the original covenant of promise. This is not inconsistent with Ga 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (Ro 7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Ga 3:23, 24; Ro 4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (Ro 5:20; 7:13). till the seed-- during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Ro 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ. come-- (Compare "faith came," Ga 3:23). the promise-- (Ro 4:21). ordained-- Greek, "constituted" or "disposed." by angels-- as the instrumental enactors of the law [Alford] God delegated the law to angels as something rather alien to Him and severe (Ac 7:53; He 2:2, 3; compare De 33:2, "He came with ten thousands of saints," that is, angels, Psa 68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness. in the hand of a mediator-- namely, Moses. De 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.


<hi type="bold">20. "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). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did (<reference osisRef="Exod.19.12">Ex 19:12</reference>, <reference osisRef="Exod.13.17">13, 17</reference>, 21-24; <reference osisRef="Heb.12.19-Heb.12.24">He 12:19-24</reference>). 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 (<reference osisRef="Eph.2.14">Ep 2:14</reference>, 16, 18), and not to one people to the exclusion and severance from the One common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (<reference osisRef="1Tim.2.5">1Ti 2:5</reference>). 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," <reference osisRef="Gal.3.17">Ga 3:17</reference>): representing the whole universal manhood (<reference osisRef="1Cor.15.22">1Co 15:22</reference>, 45, 47), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished (<reference osisRef="1Cor.15.24">1Co 15:24</reference>); and God's ONENESS (<reference osisRef="Zech.14.9">Zec 14:9</reference>), as "all in all," shall be fully manifested. Compare <reference osisRef="John.1.17">Joh 1:17</reference>, where the two mediators--</hi>Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace--are contrasted. 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 (<reference osisRef="Zeph.3.9">Zep 3:9</reference>). Paul (<reference osisRef="Rom.3.30">Ro 3:30</reference>) infers the same truth from the ONENESS of God (compare <reference osisRef="Eph.4.4-Eph.4.6">Ep 4:4-6</reference>). He, as being One, unites all believers, without distinction, to Himself (<reference osisRef="Gal.3.8">Ga 3:8</reference>, 16, 28; <reference osisRef="Eph.1.10">Ep 1:10</reference>; 2:14; compare <reference osisRef="Heb.2.11">He 2:11</reference>) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator.

20. "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). The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a sovereign, not as one forming a compact with another party, with conditions and a mediator attached thereto. God would bring man into immediate communion with Him, and not have man separated from Him by a mediator that keeps back from access, as Moses and the legal priesthood did (Ex 19:12, 13, 17, 21-24; He 12:19-24). 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 (Ep 2:14, 16, 18), and not to one people to the exclusion and severance from the One common Father, of all other nations. It is no objection to this view, that the Gospel, too, has a mediator (1Ti 2:5). 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," Ga 3:17): representing the whole universal manhood (1Co 15:22, 45, 47), and also bearing in Him "all the fulness of the Godhead." Even His mediatorial office is to cease when its purpose of reconciling all things to God shall have been accomplished (1Co 15:24); and God's ONENESS (Zec 14:9), as "all in all," shall be fully manifested. Compare Joh 1:17, where the two mediators-- Moses, the severing mediator of legal conditions, and Jesus, the uniting mediator of grace--are contrasted. 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 (Zep 3:9). Paul (Ro 3:30) infers the same truth from the ONENESS of God (compare Ep 4:4-6). He, as being One, unites all believers, without distinction, to Himself (Ga 3:8, 16, 28; Ep 1:10; 2:14; compare He 2:11) in direct communion. The unity of God involves the unity of the people of God, and also His dealing directly without intervention of a mediator.


21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."

<hi type="bold">life--</hi>The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.

21. "Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid." life-- The law, as an externally prescribed rule, can never internally impart spiritual life to men naturally dead in sin, and change the disposition. If the law had been a law capable of giving life, "verily (in very reality, and not in the mere fancy of legalists) righteousness would have been by the law (for where life is, there righteousness, its condition, must also be)." But the law does not pretend to give life, and therefore not righteousness; so there is no opposition between the law and the promise. Righteousness can only come through the promise to Abraham, and through its fulfilment in the Gospel of grace.


<hi type="bold">22. But--</hi>as the law cannot give life or righteousness [Alford]. 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].

<hi type="bold">the scripture--</hi>which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare <reference osisRef="Gal.3.8">Ga 3:8</reference>, "Scripture," for "the God of the Scripture."

<hi type="bold">concluded--</hi>"shut up," under condemnation, as in a prison. Compare <reference osisRef="Isa.24.22">Is 24:22</reference>, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, <reference osisRef="Gal.3.7">Ga 3:7</reference>, 9, 25, 26; <reference osisRef="Gal.5.1">5:1</reference>; <reference osisRef="Isa.61.1">Is 61:1</reference>.

<hi type="bold">all--</hi>Greek neuter, "the universe of things": the whole world, man, and all that appertains to him.

<hi type="bold">under sin--</hi>(<reference osisRef="Rom.3.9">Ro 3:9</reference>, <reference osisRef="Rom.3.19">19</reference>; <reference osisRef="Rom.11.32">11:32</reference>).

<hi type="bold">the promise--</hi>the inheritance promised (<reference osisRef="Gal.3.18">Ga 3:18</reference>).

<hi type="bold">by faith of Jesus Christ--</hi>that is which is by faith in Jesus Christ.

<hi type="bold">might be given--</hi>The emphasis is on "given": that it might be a free gift; not something earned by the works of the law (<reference osisRef="Rom.6.23">Ro 6:23</reference>).

<hi type="bold">to them that believe--</hi>to them that have "the faith of (in) Jesus Christ" just spoken of.

22. But-- as the law cannot give life or righteousness [Alford]. 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]. the scripture-- which began to be written after the time of the promise, at the time when the law was given. The written letter was needed SO as PERMANENTLY to convict man of disobedience to God's command. Therefore he says, "the Scripture," not the "Law." Compare Ga 3:8, "Scripture," for "the God of the Scripture." concluded-- "shut up," under condemnation, as in a prison. Compare Is 24:22, "As prisoners gathered in the pit and shut up in the prison." Beautifully contrasted with "the liberty wherewith Christ makes free," which follows, Ga 3:7, 9, 25, 26; 5:1; Is 61:1. all-- Greek neuter, "the universe of things": the whole world, man, and all that appertains to him. under sin-- (Ro 3:9, 19; 11:32). the promise-- the inheritance promised (Ga 3:18). by faith of Jesus Christ-- that is which is by faith in Jesus Christ. might be given-- The emphasis is on "given": that it might be a free gift; not something earned by the works of the law (Ro 6:23). to them that believe-- to them that have "the faith of (in) Jesus Christ" just spoken of.


<hi type="bold">23. faith--</hi>namely, that just mentioned (<reference osisRef="Gal.3.22">Ga 3:22</reference>), of which Christ is the object.

<hi type="bold">kept--</hi>Greek, "kept in ward": the effect of the "shutting up" (<reference osisRef="Gal.3.22">Ga 3:22</reference>; <reference osisRef="Gal.4.2">Ga 4:2</reference>; <reference osisRef="Rom.7.6">Ro 7:6</reference>).

<hi type="bold">unto--</hi>"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. Compare the phrase, <reference osisRef="Ps.78.50">Psa 78:50</reference>, Margin; <reference osisRef="Ps.31.8">Psa 31:8</reference>.

<hi type="bold">which should afterwards, &c.--</hi>"which was afterwards to be revealed."

23. faith-- namely, that just mentioned (Ga 3:22), of which Christ is the object. kept-- Greek, "kept in ward": the effect of the "shutting up" (Ga 3:22; Ga 4:2; Ro 7:6). 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. Compare the phrase, Psa 78:50, Margin; Psa 31:8. which should afterwards, &c.-- "which was afterwards to be revealed."


24. "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants) need such tutoring (<reference osisRef="Gal.4.3">Ga 4:3</reference>).

<hi type="bold">might be--</hi>rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness--as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened--the law became a "schoolmaster to guide us unto Christ" [Neander]. The moral law shows us what we ought to do, and so we learn our inability to do it. 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. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. 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. This was the end of the whole system of sacrifices" [Tholuck].

24. "So that the law hath been (that is, hath turned out to be) our schoolmaster (or "tutor," literally, "pedagogue": this term, among the Greeks, meant a faithful servant entrusted with the care of the boy from childhood to puberty, to keep him from evil, physical and moral, and accompany him to his amusements and studies) to guide us unto Christ," with whom we are no longer "shut up" in bondage, but are freemen. "Children" (literally, infants) need such tutoring (Ga 4:3). might be-- rather, "that we may be justified by faith"; which we could not be till Christ, the object of faith, had come. Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness--as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from its bondage was awakened--the law became a "schoolmaster to guide us unto Christ" [Neander]. The moral law shows us what we ought to do, and so we learn our inability to do it. 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. Thus delivered up to the judicial law, we see how awful is the doom we deserve: thus the law at last leads us to Christ, with whom we find righteousness and peace. "Sin, sin! is the word heard again and again in the Old Testament. 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. This was the end of the whole system of sacrifices" [Tholuck].


25. "But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it. At that point he is superseded by Joshua, the type of Jesus, who leads the true Israel into their inheritance. The law leads us to Christ, and there its office ceases.


<hi type="bold">26. children--</hi>Greek, "sons."

<hi type="bold">by--</hi>Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.

26. children-- Greek, "sons." by-- Greek, "through faith." "Ye all" (Jews and Gentiles alike) are no longer "children" requiring a tutor, but SONS emancipated and walking at liberty.