1O foolish Galatians. Who has bewitched you that you should not obey the truth, before whose eyes Jesus Christ was clearly portrayed among you as crucified?2This only I want to learn from you: Did you receive the Spirit by the works of the Law, or by the hearing of faith?3Are you so foolish? Having begun in the Spirit, do you now perfect yourselves in the flesh? 4Have you suffered so many things in vain; if indeed it was in vain? 5Therefore He who supplies the Spirit to you and displays works of power in you, does He do it by the works of the Law, or by the hearing of faith?6Just as Abraham believed God, and it was accounted to him for righteousness.7Therefore know that those who are of faith are sons of Abraham.8And the Scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel before to Abraham, saying, In you all the nations shall be blessed.9So then those who are of faith are blessed with faithful Abraham.10For as many as are of the works of the Law are under the curse; for it is written, Cursed is everyone who does not continue in all things which are written in the book of the Law, to do them.11But that no one is justified by the Law in the sight of God is evident; for, The just shall live by faith.12Yet the Law is not of faith; but, The man who does them shall live in them.13Christ has redeemed us from the curse of the Law, having become a curse for us (for it is written, Cursed is everyone who hangs on a tree),14that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.15Brethren, I speak in the manner of men: Though it is only a man's covenant, yet if it is confirmed, no one annuls or adds to it.16Now to Abraham and his Seed were the promises made. He does not say, And to seeds, as of many, but as of one, And to your Seed, who is Christ.17And this I say, A covenant having been established before by God in Christ, the Law coming into being four hundred and thirty years later, does not annul the promise, so as to abolish it.18For if the inheritance is of the Law, it is no longer of promise; but God gave it to Abraham by promise.19What purpose then does the Law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.20Now a mediator is not a mediator of one, but God is one.21Is the Law then against the promises of God? Let it not be. For if there had been a law given which could have given life, truly righteousness would have been out of the Law.22But the Scripture has confined all under sin, that the promise by the faith of Jesus Christ might be given to those believing.23But before faith came, we were kept under guard by the Law, kept for the faith which would afterward be revealed.24Therefore the Law was our tutor to bring us to Christ, that we might be justified by faith.25But now that faith has come, we are no longer under a tutor.26For you are all sons of God through faith in Christ Jesus.27For as many of you as were immersed into Christ have put on Christ.28There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.29And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.
Matthew Henry - Concise Commentary 1
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
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
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
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
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
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.