Chapter 3
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The
Galatians reproved for departing from the great doctrine of justification
alone, through faith in Christ
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1–5
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This
doctrine established from the example of Abraham
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6–9
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From
the tenor of the law and the severity of its curse
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10–14
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From
the covenant of promises, which the law could not disannul
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15–18
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The
law was a school master to lead them to Christ
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19–25
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Under
the gospel state true believers are all one in Christ
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26–29
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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.
Excerpt from:
Matthew Henry’s Concise Commentary on the Bible
Matthew Henry (1662 - 1714)
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