Chapter 3:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Luther
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 2 Corinthians Ephesians
Galatians 3
Concise Complete
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. (26-29)
Verses 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.
Verses 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.
Verses 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.
Verses 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.
Verses 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.
Verses 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.
Chapter 3:
| Darby
| Geneva
| Gill
| Jamieson Faussett Brown
| Johnson
| Luther
| Matthew Henry
| Matthew Henry Concise
| Wesley
| Index
| Bible Gateway |
Introduction 1 2 3 4 5 6 2 Corinthians Ephesians
Genesis
Exodus
Leviticus
Numbers
Deuteronomy
Joshua
Judges
Ruth
1 Samuel
2 Samuel
1 Kings
2 Kings
1 Chronicles
2 Chronicles
Ezra
Nehemiah
Esther
Job
Psalm
Proverbs
Ecclesiastes
Song of Solomon
Isaiah
Jeremiah
Lamentations
Ezekiel
Daniel
Hosea
Joel
Amos
Obadiah
Jonah
Micah
Nahum
Habakkuk
Zephaniah
Haggai
Zechariah
Malachi
Matthew
Mark
Luke
John
Acts
Romans
1 Corinthians
2 Corinthians
Galatians
Ephesians
Philippians
Colossians
1 Thessalonians
2 Thessalonians
1 Timothy
2 Timothy
Titus
Philemon
Hebrews
James
1 Peter
2 Peter
1 John
2 John
3 John
Jude
Revelation
