Galatians 3

* The Galatians reproved for departing from the great doctrine

of justification alone, through faith in Christ. (1-5) This

doctrine established from the example of Abraham. (6-9) From the

tenor of the law and the severity of its curse. (10-14) From the

covenant of promises, which the law could not disannul. (15-18)

The law was a school master to lead them to Christ. (19-25)

Under the gospel state true believers are all one in Christ.


1-5 Several things made the folly of the Galatian Christians

worse. They had the doctrine of the cross preached, and the

Lord's supper administered among them, in both which Christ

crucified, and the nature of his sufferings, had been fully and

clearly set forth. Had they been made partakers of the Holy

Spirit, by the ministration of the law, or on account of any

works done by them in obedience thereto? Was it not by their

hearing and embracing the doctrine of faith in Christ alone for

justification? Which of these had God owned with tokens of his

favour and acceptance? It was not by the first, but the last.

And those must be very unwise, who suffer themselves to be

turned away from the ministry and doctrine which have been

blessed to their spiritual advantage. Alas, that men should turn

from the all-important doctrine of Christ crucified, to listen

to useless distinctions, mere moral preaching, or wild fancies!

The god of this world, by various men and means, has blinded

men's eyes, lest they should learn to trust in a crucified

Saviour. We may boldly demand where the fruits of the Holy

Spirit are most evidently brought forth? whether among those who

preach justification by the works of the law, or those who

preach the doctrine of faith? Assuredly among the latter.
6-14 The apostle proves the doctrine he had blamed the

Galatians for rejecting; namely, that of justification by faith

without the works of the law. This he does from the example of

Abraham, whose faith fastened upon the word and promise of God,

and upon his believing he was owned and accepted of God as a

righteous man. The Scripture is said to foresee, because the

Holy Spirit that indited the Scripture did foresee. Through

faith in the promise of God he was blessed; and it is only in

the same way that others obtain this privilege. Let us then

study the object, nature, and effects of Abraham's faith; for

who can in any other way escape the curse of the holy law? The

curse is against all sinners, therefore against all men; for all

have sinned, and are become guilty before God: and if, as

transgressors of the law, we are under its curse, it must be

vain to look for justification by it. Those only are just or

righteous who are freed from death and wrath, and restored into

a state of life in the favour of God; and it is only through

faith that persons become righteous. Thus we see that

justification by faith is no new doctrine, but was taught in the

church of God, long before the times of the gospel. It is, in

truth, the only way wherein any sinners ever were, or can be

justified. Though deliverance is not to be expected from the

law, there is a way open to escape the curse, and regain the

favour of God, namely, through faith in Christ. Christ redeemed

us from the curse of the law; being made sin, or a sin-offering,

for us, he was made a curse for us; not separated from God, but

laid for a time under the Divine punishment. The heavy

sufferings of the Son of God, more loudly warn sinners to flee

from the wrath to come, than all the curses of the law; for how

can God spare any man who remains under sin, seeing that he

spared not his own Son, when our sins were charged upon him? Yet

at the same time, Christ, as from the cross, freely invites

sinners to take refuge in him.
15-18 The covenant God made with Abraham, was not done away by

the giving the law to Moses. The covenant was made with Abraham

and his Seed. It is still in force; Christ abideth for ever in

his person, and his spiritual seed, who are his by faith. By

this we learn the difference between the promises of the law and

those of the gospel. The promises of the law are made to the

person of every man; the promises of the gospel are first made

to Christ, then by him to those who are by faith ingrafted into

Christ. Rightly to divide the word of truth, a great difference

must be put between the promise and the law, as to the inward

affections, and the whole practice of life. When the promise is

mingled with the law, it is made nothing but the law. Let Christ

be always before our eyes, as a sure argument for the defence of

faith, against dependence on human righteousness.
19-22 If that promise was enough for salvation, wherefore then

serveth the law? The Israelites, though chosen to be God's

peculiar people, were sinners as well as others. The law was not

intended to discover a way of justification, different from that

made known by the promise, but to lead men to see their need of

the promise, by showing the sinfulness of sin, and to point to

Christ, through whom alone they could be pardoned and justified.

The promise was given by God himself; the law was given by the

ministry of angels, and the hand of a mediator, even Moses.

Hence the law could not be designed to set aside the promise. A

mediator, as the very term signifies, is a friend that comes

between two parties, and is not to act merely with and for one

of them. The great design of the law was, that the promise by

faith of Jesus Christ, might be given to those that believe;

that, being convinced of their guilt, and the insufficiency of

the law to effect a righteousness for them, they might be

persuaded to believe on Christ, and so obtain the benefit of the

promise. And it is not possible that the holy, just, and good

law of God, the standard of duty to all, should be contrary to

the gospel of Christ. It tends every way to promote it.
23-25 The law did not teach a living, saving knowledge; but, by

its rites and ceremonies, especially by its sacrifices, it

pointed to Christ, that they might be justified by faith. And

thus it was, as the word properly signifies, a servant, to lead

to Christ, as children are led to school by servants who have

the care of them, that they might be more fully taught by Him

the true way of justification and salvation, which is only by

faith in Christ. And the vastly greater advantage of the gospel

state is shown, under which we enjoy a clearer discovery of

Divine grace and mercy than the Jews of old. Most men continue

shut up as in a dark dungeon, in love with their sins, being

blinded and lulled asleep by Satan, through wordly pleasures,

interests, and pursuits. But the awakened sinner discovers his

dreadful condition. Then he feels that the mercy and grace of

God form his only hope. And the terrors of the law are often

used by the convincing Spirit, to show the sinner his need of

Christ, to bring him to rely on his sufferings and merits, that

he may be justified by faith. Then the law, by the teaching of

the Holy Spirit, becomes his loved rule of duty, and his

standard for daily self-examination. In this use of it he learns

to depend more simply on the Saviour.
26-29 Real Christians enjoy great privileges under the gospel;

and are no longer accounted servants, but sons; not now kept at

such a distance, and under such restraints as the Jews were.

Having accepted Christ Jesus as their Lord and Saviour, and

relying on him alone for justification and salvation, they

become the sons of God. But no outward forms or profession can

secure these blessings; for if any man have not the Spirit of

Christ, he is none of his. In baptism we put on Christ; therein

we profess to be his disciples. Being baptized into Christ, we

are baptized into his death, that as he died and rose again, so

we should die unto sin, and walk in newness and holiness of

life. The putting on of Christ according to the gospel, consists

not in outward imitation, but in a new birth, an entire change.

He who makes believers to be heirs, will provide for them.

Therefore our care must be to do the duties that belong to us,

and all other cares we must cast upon God. And our special care

must be for heaven; the things of this life are but trifles. The

city of God in heaven, is the portion or child's part. Seek to

be sure of that above all things.
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