1 O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?
2 This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
3 Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?
4 Have ye suffered so many things in vain? if it be yet in vain.
5 He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith?
6 Even as Abraham believed God, and it was accounted to him for righteousness.
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
9 So then they which be of faith are blessed with faithful Abraham.
10 For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them.
11 But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
12 And the law is not of faith: but, The man that doeth them shall live in them.
13 Christ hath redeemed us from the curse of the law, being made a curse for us: for it is written, Cursed is every one that hangeth on a tree:
14 That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
16 Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
19 Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.
20 Now a mediator is not a mediator of one, but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the law.
22 But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
25 But after that faith is come, we are no longer under a schoolmaster.
26 For ye are all the children of God by faith in Christ Jesus.
27 For as many of you as have been baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: for ye are all one in Christ Jesus.
29 And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.
1 O G5599 foolish G453 Galatians, G1052 who G5101 hath bewitched G940 you, G5209 that ye should G3982 not G3361 obey G3982 the truth, G225 before G2596 whose G3739 eyes G3788 Jesus G2424 Christ G5547 hath been evidently set forth, G4270 crucified G4717 among G1722 you? G5213
2 This G5124 only G3440 would G2309 I learn G3129 of G575 you, G5216 Received ye G2983 the Spirit G4151 by G1537 the works G2041 of the law, G3551 or G2228 by G1537 the hearing G189 of faith? G4102
3 Are ye G2075 so G3779 foolish? G453 having begun G1728 in the Spirit, G4151 are ye G2005 now G3568 made perfect G2005 by the flesh? G4561
4 Have ye suffered G3958 so many things G5118 in vain? G1500 if it be yet G1489 G2532 in vain. G1500
5 He therefore G3767 that ministereth G2023 to you G5213 the Spirit, G4151 and G2532 worketh G1754 miracles G1411 among G1722 you, G5213 doeth he it by G1537 the works G2041 of the law, G3551 or G2228 by G1537 the hearing G189 of faith? G4102
6 Even as G2531 Abraham G11 believed G4100 God, G2316 and G2532 it was accounted G3049 to him G846 for G1519 righteousness. G1343
7 Know ye G1097 therefore G686 that G3754 they which are of G1537 faith, G4102 the same G3778 are G1526 the children G5207 of Abraham. G11
8 And G1161 the scripture, G1124 foreseeing G4275 that G3754 God G2316 would justify G1344 the heathen G1484 through G1537 faith, G4102 preached before the gospel G4283 unto Abraham, G11 saying, G3754 In G1722 thee G4671 shall G1757 all G3956 nations G1484 be blessed. G1757
9 So then G5620 they which be of G1537 faith G4102 are blessed G2127 with G4862 faithful G4103 Abraham. G11
10 For G1063 as many as G3745 are G1526 of G1537 the works G2041 of the law G3551 are G1526 under G5259 the curse: G2671 for G1063 it is written, G1125 Cursed G1944 is every one G3956 that G3739 continueth G1696 not G3756 in G1722 all things G3956 which G3588 are written G1125 in G1722 the book G975 of the law G3551 to do G4160 them. G846
11 But G1161 that G3754 no man G3762 is justified G1344 by G1722 the law G3551 in the sight G3844 of God, G2316 it is evident: G1212 for, G3754 The just G1342 shall live G2198 by G1537 faith. G4102
12 And G1161 the law G3551 is G2076 not G3756 of G1537 faith: G4102 but, G235 The man G444 that doeth G4160 them G846 shall live G2198 in G1722 them. G846
13 Christ G5547 hath redeemed G1805 us G2248 from G1537 the curse G2671 of the law, G3551 being made G1096 a curse G2671 for G5228 us: G2257 for G1063 it is written, G1125 Cursed G1944 is every one G3956 that hangeth G2910 on G1909 a tree: G3586
14 That G2443 the blessing G2129 of Abraham G11 might come G1096 on G1519 the Gentiles G1484 through G1722 Jesus G2424 Christ; G5547 that G2443 we might receive G2983 the promise G1860 of the Spirit G4151 through G1223 faith. G4102
15 Brethren, G80 I speak G3004 after the manner of G2596 men; G444 Though it be but G3676 a man's G444 covenant, G1242 yet if it be confirmed, G2964 no man G3762 disannulleth, G114 or G2228 addeth thereto. G1928
16 Now G1161 to Abraham G11 and G2532 his G846 seed G4690 were G4483 the promises G1860 made. G4483 He saith G3004 not, G3756 And G2532 to seeds, G4690 as G5613 of G1909 many; G4183 but G235 as G5613 of G1909 one, G1520 And G2532 to thy G4675 seed, G4690 which G3739 is G2076 Christ. G5547
17 And G1161 this G5124 I say, G3004 that the covenant, G1242 that was confirmed before G4300 of G5259 God G2316 in G1519 Christ, G5547 the law, G3551 which was G1096 four hundred G5071 and G2532 thirty G5144 years G2094 after, G3326 cannot G3756 disannul, G208 that G1519 it should make G2673 the promise G1860 of none effect. G2673
18 For G1063 if G1487 the inheritance G2817 be of G1537 the law, G3551 it is no more G3765 of G1537 promise: G1860 but G1161 God G2316 gave G5483 it to Abraham G11 by G1223 promise. G1860
19 Wherefore G5101 then G3767 serveth the law? G3551 It was added G4369 because of G5484 transgressions, G3847 till G891 G3757 the seed G4690 should come G2064 to whom G3739 the promise was made; G1861 and it was ordained G1299 by G1223 angels G32 in G1722 the hand G5495 of a mediator. G3316
20 Now G1161 a mediator G3316 is G2076 not G3756 a mediator of one, G1520 but G1161 God G2316 is G2076 one. G1520
21 Is the law G3551 then G3767 against G2596 the promises G1860 of God? G2316 God forbid: G3361 G1096 for G1063 if G1487 there had been G1325 a law G3551 given G1325 which G3588 could G1410 have given life, G2227 verily G3689 righteousness G1343 should G302 have been G2258 by G1537 the law. G3551
22 But G235 the scripture G1124 hath concluded G4788 all G3956 under G5259 sin, G266 that G2443 the promise G1860 by G1537 faith G4102 of Jesus G2424 Christ G5547 might be given G1325 to them that believe. G4100
23 But G1161 before G4253 faith G4102 came, G2064 we were kept G5432 under G5259 the law, G3551 shut up G4788 unto G1519 the faith G4102 which should afterwards G3195 be revealed. G601
24 Wherefore G5620 the law G3551 was G1096 our G2257 schoolmaster G3807 to bring us unto G1519 Christ, G5547 that G2443 we might be justified G1344 by G1537 faith. G4102
25 But G1161 after that faith G4102 is come, G2064 we are G2070 no longer G2089 G3765 under G5259 a schoolmaster. G3807
26 For G1063 ye are G2075 all G3956 the children G5207 of God G2316 by G1223 faith G4102 in G1722 Christ G5547 Jesus. G2424
27 For G1063 as many of you as G3745 have been baptized G907 into G1519 Christ G5547 have put on G1746 Christ. G5547
28 There is G1762 neither G3756 Jew G2453 nor G3761 Greek, G1672 there is G1762 neither G3756 bond G1401 nor G3761 free, G1658 there is G1762 neither G3756 male G730 nor G2532 female: G2338 for G1063 ye G5210 are G2075 all G3956 one G1520 in G1722 Christ G5547 Jesus. G2424
29 And G1161 if G1487 ye G5210 be Christ's, G5547 then G686 are ye G2075 Abraham's G11 seed, G4690 and G2532 heirs G2818 according G2596 to the promise. G1860
1 O foolish Galatians, who did bewitch you, before whose eyes Jesus Christ was openly set forth crucified?
2 This only would I learn from you. Received ye the Spirit by the works of the law, or by the hearing of faith?
3 Are ye so foolish? having begun in the Spirit, are ye now perfected in the flesh?
4 Did ye suffer so many things in vain? if it be indeed in vain.
5 He therefore that supplieth to you the Spirit, and worketh miracles among you, `doeth he it' by the works of the law, or by the hearing of faith?
6 Even as Abraham believed God, and it was reckoned unto him for righteousness.
7 Know therefore that they that are of faith, the same are sons of Abraham.
8 And the scripture, foreseeing that God would justify the Gentiles by faith, preached the gospel beforehand unto Abraham, `saying,' In thee shall all the nations be blessed.
9 So then they that are of faith are blessed with the faithful Abraham.
10 For as many as are of the works of the law are under a curse: for it is written, Cursed is every one who continueth not in all things that are written in the book of the law, to do them.
11 Now that no man is justified by the law before God, is evident: for, The righteous shall live by faith;
12 and the law is not of faith; but, He that doeth them shall live in them.
13 Christ redeemed us from the curse of the law, having become a curse for us; for it is written, Cursed is every one that hangeth on a tree:
14 that upon the Gentiles might come the blessing of Abraham in Christ Jesus; that we might receive the promise of the Spirit through faith.
15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto.
16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ.
17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none effect.
18 For if the inheritance is of the law, it is no more of promise: but God hath granted it to Abraham by promise.
19 What then is the law? It was added because of transgressions, till the seed should come to whom the promise hath been made; `and it was' ordained through angels by the hand of a mediator.
20 Now a mediator is not `a mediator' of one; but God is one.
21 Is the law then against the promises of God? God forbid: for if there had been a law given which could make alive, verily righteousness would have been of the law.
22 But the scriptures shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.
23 But before faith came, we were kept in ward under the law, shut up unto the faith which should afterwards be revealed.
24 So that the law is become our tutor `to bring us' unto Christ, that we might be justified by faith.
25 But now faith that is come, we are no longer under a tutor.
26 For ye are all sons of God, through faith, in Christ Jesus.
27 For as many of you as were baptized into Christ did put on Christ.
28 There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female; for ye all are one `man' in Christ Jesus.
29 And if ye are Christ's, then are ye Abraham's seed, heirs according to promise.
1 O thoughtless Galatians, who did bewitch you, not to obey the truth -- before whose eyes Jesus Christ was described before among you crucified?
2 this only do I wish to learn from you -- by works of law the Spirit did ye receive, or by the hearing of faith?
3 so thoughtless are ye! having begun in the Spirit, now in the flesh do ye end?
4 so many things did ye suffer in vain! if, indeed, even in vain.
5 He, therefore, who is supplying to you the Spirit, and working mighty acts among you -- by works of law or by the hearing of faith `is it'?
6 according as Abraham did believe God, and it was reckoned to him -- to righteousness;
7 know ye, then, that those of faith -- these are sons of Abraham,
8 and the Writing having foreseen that by faith God doth declare righteous the nations did proclaim before the good news to Abraham --
9 `Blessed in thee shall be all the nations;' so that those of faith are blessed with the faithful Abraham,
10 for as many as are of works of law are under a curse, for it hath been written, `Cursed `is' every one who is not remaining in all things that have been written in the Book of the Law -- to do them,'
11 and that in law no one is declared righteous with God, is evident, because `The righteous by faith shall live;'
12 and the law is not by faith, but -- `The man who did them shall live in them.'
13 Christ did redeem us from the curse of the law, having become for us a curse, for it hath been written, `Cursed is every one who is hanging on a tree,'
14 that to the nations the blessing of Abraham may come in Christ Jesus, that the promise of the Spirit we may receive through the faith.
15 Brethren, as a man I say `it', even of man a confirmed covenant no one doth make void or doth add to,
16 and to Abraham were the promises spoken, and to his seed; He doth not say, `And to seeds,' as of many, but as of one, `And to thy seed,' which is Christ;
17 and this I say, A covenant confirmed before by God to Christ, the law, that came four hundred and thirty years after, doth not set aside, to make void the promise,
18 for if by law `be' the inheritance, `it is' no more by promise, but to Abraham through promise did God grant `it'.
19 Why, then, the law? on account of the transgressions it was added, till the seed might come to which the promise hath been made, having been set in order through messengers in the hand of a mediator --
20 and the mediator is not of one, and God is one --
21 the law, then, `is' against the promises of God? -- let it not be! for if a law was given that was able to make alive, truly by law there would have been the righteousness,
22 but the Writing did shut up the whole under sin, that the promise by faith of Jesus Christ may be given to those believing.
23 And before the coming of the faith, under law we were being kept, shut up to the faith about to be revealed,
24 so that the law became our child-conductor -- to Christ, that by faith we may be declared righteous,
25 and the faith having come, no more under a child-conductor are we,
26 for ye are all sons of God through the faith in Christ Jesus,
27 for as many as to Christ were baptized did put on Christ;
28 there is not here Jew or Greek, there is not here servant nor freeman, there is not here male and female, for all ye are one in Christ Jesus;
29 and if ye `are' of Christ then of Abraham ye are seed, and according to promise -- heirs.
1 O senseless Galatians, who has bewitched you; to whom, as before your very eyes, Jesus Christ has been portrayed, crucified [among you]?
2 This only I wish to learn of you, Have ye received the Spirit on the principle of works of law, or of [the] report of faith?
3 Are ye so senseless? having begun in Spirit, are ye going to be made perfect in flesh?
4 Have ye suffered so many things in vain, if indeed also in vain?
5 He therefore who ministers to you the Spirit, and works miracles among you, [is it] on the principle of works of law, or of [the] report of faith?
6 Even as Abraham believed God, and it was reckoned to him as righteousness.
7 Know then that they that are on the principle of faith, these are Abraham's sons;
8 and the scripture, foreseeing that God would justify the nations on the principle of faith, announced beforehand the glad tidings to Abraham: In thee all the nations shall be blessed.
9 So that they who are on the principle of faith are blessed with believing Abraham.
10 For as many as are on the principle of works of law are under curse. For it is written, Cursed is every one who does not continue in all things which [are] written in the book of the law to do them;
11 but that by law no one is justified with God [is] evident, because The just shall live on the principle of faith;
12 but the law is not on the principle of faith; but, He that shall have done these things shall live by them.
13 Christ has redeemed us out of the curse of the law, having become a curse for us, (for it is written, Cursed [is] every one hanged upon a tree,)
14 that the blessing of Abraham might come to the nations in Christ Jesus, that we might receive the promise of the Spirit through faith.
15 Brethren, (I speak according to man,) even man's confirmed covenant no one sets aside, or adds other dispositions to.
16 But to Abraham were the promises addressed, and to his seed: he does not say, And to seeds, as of many; but as of one, And to thy seed; which is Christ.
17 Now I say this, A covenant confirmed beforehand by God, the law, which took place four hundred and thirty years after, does not annul, so as to make the promise of no effect.
18 For if the inheritance [be] on the principle of law, [it is] no longer on the principle of promise; but God gave it in grace to Abraham by promise.
19 Why then the law? It was added for the sake of transgressions, until the seed came to whom the promise was made, ordained through angels in [the] hand of a mediator.
20 But a mediator is not of one, but God is one.
21 [Is] then the law against the promises of God? Far be the thought. For if a law had been given able to quicken, then indeed righteousness were on the principle of law;
22 but the scripture has shut up all things under sin, that the promise, on the principle of faith of Jesus Christ, should be given to those that believe.
23 But before faith came, we were guarded under law, shut up to faith [which was] about to be revealed.
24 So that the law has been our tutor up to Christ, that we might be justified on the principle of faith.
25 But, faith having come, we are no longer under a tutor;
26 for ye are all God's sons by faith in Christ Jesus.
27 For ye, as many as have been baptised unto Christ, have put on Christ.
28 There is no Jew nor Greek; there is no bondman nor freeman; there is no male and female; for ye are all one in Christ Jesus:
29 but if *ye* [are] of Christ, then ye are Abraham's seed, heirs according to promise.
1 Foolish Galatians, who has bewitched you not to obey the truth, before whose eyes Jesus Christ was openly set forth among you as crucified?
2 I just want to learn this from you. Did you receive the Spirit by the works of the law, or by hearing of faith?
3 Are you so foolish? Having begun in the Spirit, are you now completed in the flesh?
4 Did you suffer so many things in vain, if it is indeed in vain?
5 He therefore who supplies the Spirit to you, and works miracles among you, does he do it by the works of the law, or by hearing of faith?
6 Even as Abraham "believed God, and it was counted to him for righteousness."
7 Know therefore that those who are of faith, the same are children of Abraham.
8 The Scripture, foreseeing that God would justify the Gentiles by faith, preached the Gospel beforehand to Abraham, saying, "In you all the nations will be blessed."
9 So then, those who are of faith are blessed with the faithful Abraham.
10 For as many as are of the works of the law are under a curse. For it is written, "Cursed is everyone who doesn't continue in all things that are written in the book of the law, to do them."
11 Now that no man is justified by the law before God is evident, for, "The righteous will live by faith."
12 The law is not of faith, but, "The man who does them will live by them."
13 Christ 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,"
14 that the blessing of Abraham might come on the Gentiles through Christ Jesus; that we might receive the promise of the Spirit through faith.
15 Brothers, I speak like men. Though it is only a man's covenant, yet when it has been confirmed, no one makes it void, or adds to it.
16 Now the promises were spoken to Abraham and to his seed. He doesn't say, "To seeds," as of many, but as of one, "To your seed," which is Christ.
17 Now I say this. A covenant confirmed beforehand by God in Christ, the law, which came four hundred thirty years after, does not annul, so as to make the promise of no effect.
18 For if the inheritance is of the law, it is no more of promise; but God has granted it to Abraham by promise.
19 What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.
20 Now a mediator is not between one, but God is one.
21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could make alive, most assuredly righteousness would have been of the law.
22 But the Scriptures shut up all things under sin, that the promise by faith in Jesus Christ might be given to those who believe.
23 But before faith came, we were kept in custody under the law, shut up to the faith which should afterwards be revealed.
24 So that the law has become our tutor to bring us to Christ, that we might be justified by faith.
25 But now that faith has come, we are no longer under a tutor.
26 For you are all children of God, through faith in Christ Jesus.
27 For as many of you as were baptized into Christ have put on Christ.
28 There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
29 If you are Christ's, then you are Abraham's seed and heirs according to promise.
1 O foolish Galatians, by what strange powers have you been tricked, to whom it was made clear that Jesus Christ was put to death on the cross?
2 Give me an answer to this one question, Did the Spirit come to you through the works of the law, or by the hearing of faith?
3 Are you so foolish? having made a start in the Spirit, will you now be made complete in the flesh?
4 Did you undergo such a number of things to no purpose? if it is in fact to no purpose.
5 He who gives you the Spirit, and does works of power among you, is it by the works of law, or by the hearing of faith?
6 Even as Abraham had faith in God, and it was put to his account as righteousness.
7 Be certain, then, that those who are of faith, the same are sons of Abraham.
8 And the holy Writings, seeing before the event that God would give the Gentiles righteousness by faith, gave the good news before to Abraham, saying, In you will all the nations have a blessing.
9 So then those who are of faith have a part in the blessing of Abraham who was full of faith.
10 For all who are of the works of the law are under a curse: because it is said in the Writings, A curse is on everyone who does not keep on doing all the things which are ordered in the book of the law.
11 Now that no man gets righteousness by the law in the eyes of God, is clear; because, The upright will be living by faith.
12 And the law is not of faith; but, He who does them will have life by them.
13 Christ has made us free from the curse of the law, having become a curse for us: because it is said in the Writings, A curse on everyone who is put to death by hanging on a tree:
14 So that on the Gentiles might come the blessing of Abraham in Christ Jesus; in order that we through faith might have the Spirit which God had undertaken to give.
15 Brothers, as men would say, even a man's agreement, when it has been made certain, may not be put on one side, or have additions made to it.
16 Now to Abraham were the undertakings given, and to his seed. He says not, And to seeds, as of a great number; but as of one, he says, And to your seed, which is Christ.
17 Now this I say: The law, which came four hundred and thirty years after, does not put an end to the agreement made before by God, so as to make the undertaking without effect.
18 Because if the heritage is by the law, it is no longer dependent on the word of God; but God gave it to Abraham by his word.
19 What then is the law? It was an addition made because of sin, till the coming of the seed to whom the undertaking had been given; and it was ordered through angels by the hand of a go-between.
20 Now a go-between is not a go-between of one; but God is one.
21 Is the law then against the words of God? in no way; because if there had been a law which was able to give life, truly righteousness would have been by the law.
22 However, the holy Writings have put all things under sin, so that that for which God gave the undertaking, based on faith in Jesus Christ, might be given to those who have such faith.
23 But before faith came, we were kept in prison under the law, waiting for the revelation of the faith which was to come.
24 So the law has been a servant to take us to Christ, so that we might have righteousness by faith.
25 But now that faith is come, we are no longer under a servant.
26 Because you are all sons of God through faith in Christ Jesus.
27 For all those of you who were given baptism into Christ did put on Christ.
28 There is no Jew or Greek, servant or free, male or female: because you are all one in Jesus Christ.
29 And if you are Christ's, then you are Abraham's seed, and yours is the heritage by the right of God's undertaking given to Abraham.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on Galatians 3
Commentary on Galatians 3 Commentary Critical and Explanatory on the Whole Bible
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, Ga 3:5; Mr 16:17; Heb 2:4; and by spiritual graces, Ga 3:14; Ga 4:5, 6; Eph 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).
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; Heb 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].
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; Heb 10:32-36) [Bengel].
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; Eph 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 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.
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).
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; Heb 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; Ps 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.
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 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].
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; Hab 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.
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" (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 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].
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.
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."
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).
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].
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; Heb 2:2, 3; compare De 33:2, "He came with ten thousands of saints," that is, angels, Ps 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.
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; Heb 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 (Eph 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 Eph 4:4-6). He, as being One, unites all believers, without distinction, to Himself (Ga 3:8, 16, 28; Eph 1:10; 2:14; compare Heb 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."
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.
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 Isa 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; Isa 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.
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, Ps 78:50, Margin; Ps 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 (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.
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.
27. baptized into Christ—(Ro 6:3).
have put on Christ—Ye did, in that very act of being baptized into Christ, put on, or clothe yourselves with, Christ: so the Greek expresses. Christ is to you the toga virilis (the Roman garment of the full-grown man, assumed when ceasing to be a child) [Bengel]. Gataker defines a Christian, "One who has put on Christ." The argument is, By baptism ye have put on Christ; and therefore, He being the Son of God, ye become sons by adoption, by virtue of His Sonship by generation. This proves that baptism, where it answers to its ideal, is not a mere empty sign, but a means of spiritual transference from the state of legal condemnation to that of living union with Christ, and of sonship through Him in relation to God (Ro 13:14). Christ alone can, by baptizing with His Spirit, make the inward grace correspond to the outward sign. But as He promises the blessing in the faithful use of the means, the Church has rightly presumed, in charity, that such is the case, nothing appearing to the contrary.
28. There is in this sonship by faith in Christ, no class privileged above another, as the Jews under the law had been above the Gentiles (Ro 10:12; 1Co 12:13; Col 3:11).
bond nor free—Christ alike belongs to both by faith; whence he puts "bond" before "free." Compare Note, see on 1Co 7:21, 22; Eph 6:8.
neither male nor female—rather, as Greek, "there is not male and female." There is no distinction into male and female. Difference of sex makes no difference in Christian privileges. But under the law the male sex had great privileges. Males alone had in their body circumcision, the sign of the covenant (contrast baptism applied to male and female alike); they alone were capable of being kings and priests, whereas all of either sex are now "kings and priests unto God" (Re 1:6); they had prior right to inheritances. In the resurrection the relation of the sexes shall cease (Lu 20:35).
one—Greek, "one man"; masculine, not neuter, namely "one new man" in Christ (Eph 2:15).
29. and heirs—The oldest manuscripts omit "and." Christ is "Abraham's seed" (Ga 3:16): ye are "one in Christ" (Ga 3:28), and one with Christ, as having "put on Christ" (Ga 3:27); therefore YE are "Abraham's seed," which is tantamount to saying (whence the "and" is omitted), ye are "heirs according to the promise" (not "by the law," Ga 3:18); for it was to Abraham's seed that the inheritance was promised (Ga 3:16). Thus he arrives at the same truth which he set out with (Ga 3:7). But one new "seed" of a righteous succession could be found. One single faultless grain of human nature was found by God Himself, the source of a new and imperishable seed: "the seed" (Ps 22:30) who receive from Him a new nature and name (Ge 3:15; Isa 53:10, 11; Joh 12:24). In Him the lineal descent from David becomes extinct. He died without posterity. But He lives and shall reign on David's throne. No one has a legal claim to sit upon it but Himself, He being the only living direct representative (Eze 21:27). His spiritual seed derive their birth from the travail of His soul, being born again of His word, which is the incorruptible seed (Joh 1:12; Ro 9:8; 1Pe 1:23).