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.
And he said unto Abram, Know of a surety that thy seed shall be sojourners in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;
For Christ sent me not to baptize, but to preach the gospel: not in wisdom of words, lest the cross of Christ should be made void.
But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none;
What say I then? that a thing sacrificed to idols is anything, or that an idol is anything?
But this `I say,' He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.
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.
Ye are severed from Christ, ye would be justified by the law; ye are fallen away from grace.
This I say therefore, and testify in the Lord, that ye no longer walk as the Gentiles also walk, in the vanity of their mind,
For when God made promise to Abraham, since he could swear by none greater, he sware by himself, saying, Surely blessing I will bless thee, and multiplying I will multiply thee. And thus, having patiently endured, he obtained the promise. For men swear by the greater: and in every dispute of theirs the oath is final for confirmation. Wherein God, being minded to show more abundantly unto the heirs of the promise the immutability of his counsel, interposed with an oath; that by two immutable things, in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us:
For there is a disannulling of a foregoing commandment because of its weakness and unprofitableness
By faith Abraham, being tried, offered up Isaac: yea, he that had gladly received the promises was offering up his only begotten `son'; even he to whom it was said, In Isaac shall thy seed be called: accounting that God `is' able to raise up, even from the dead; from whence he did also in a figure receive him back.
And these all, having had witness borne to them through their faith, received not the promise, God having provided some better thing concerning us, that apart from us they should not be made perfect.
searching what `time' or what manner of time the Spirit of Christ which was in them did point unto, when it testified beforehand the sufferings of Christ, and the glories that should follow them. To whom it was revealed, that not unto themselves, but unto you, did they minister these things, which now have been announced unto you through them that preached the gospel unto you by the Holy Spirit sent forth from heaven; which things angel desire to look into.
who was foreknown indeed before the foundation of the world, but was manifested at the end of times for your sake,
For Jehovah of hosts hath purposed, and who shall annul it? and his hand is stretched out, and who shall turn it back?
And I will establish my covenant between me and thee and thy seed after thee throughout their generations for an everlasting covenant, to be a God unto thee and to thy seed after thee. And I will give unto thee, and to thy seed after thee, the land of thy sojournings, all the land of Canaan, for an everlasting possession; and I will be their God.
And God said, Nay, but Sarah thy wife shall bear thee a son; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant for his seed after him.
Now the time that the children of Israel dwelt in Egypt was four hundred and thirty years. And it came to pass at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of Jehovah went out from the land of Egypt.
God is not a man, that he should lie, Neither the son of man, that he should repent: Hath he said, and will he not do it? Or hath he spoken, and will he not make it good?
But if her husband disallow her in the day that he heareth it, then he shall make void her vow which is upon her, and the rash utterance of her lips, wherewith she hath bound her soul: and Jehovah will forgive her.
Jehovah bringeth the counsel of the nations to nought; He maketh the thoughts of the peoples to be of no effect.
And your covenant with death shall be annulled, and your agreement with Sheol shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it.
Blessed `be' the Lord, the God of Israel; For he hath visited and wrought redemption for his people, And hath raised up a horn of salvation for us In the house of his servant David (As he spake by the mouth of his holy prophets that have been from of old), Salvation from our enemies, and from the hand of all that hate us; To show mercy towards, our fathers, And to remember his holy covenant; The oath which he spake unto Abraham our father, To grant unto us that we being delivered out of the hand of our enemies Should serve him without fear, In holiness and righteousness before him all our days. Yea and thou, child, shalt be called the prophet of the Most High: For thou shalt go before the face of the Lord to make ready his ways; To give knowledge of salvation unto his people In the remission of their sins, Because of the tender mercy of our God, Whereby the dayspring from on high shall visit us, To shine upon them that sit in darkness and the shadow of death; To guide our feet into the way of peace.
For the law was given through Moses; grace and truth came through Jesus Christ.
Your father Abraham rejoiced to see my day; and he saw it, and was glad. The Jews therefore said unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was born, I am.
For what if some were without faith? shall their want of faith make of none effect the faithfulness of God?
whom God set forth `to be' a propitiation, through faith, in his blood, to show his righteousness because of the passing over of the sins done aforetime, in the forbearance of God;
Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Galatians 3
Commentary on Galatians 3 Matthew Henry Commentary
Chapter 3
The apostle in this chapter,
Gal 3:1-5
The apostle is here dealing with those who, having embraced the faith of Christ, still continued to seek for justification by the works of the law; that is, who depended upon their own obedience to the moral precepts as their righteousness before God, and, wherein that was defective, had recourse to the legal sacrifices and purifications to make it up. These he first sharply reproves, and then endeavours, by the evidence of truth, to convince them. This is the right method, when we reprove any for a fault or an error, to convince them that it is an error, that it is a fault.
He reproves them, and the reproof is very close and warm: he calls them foolish Galatians, v. 1. Though as Christians they were Wisdom's children, yet as corrupt Christians they were foolish children. Yea, he asks, Who hath bewitched you? whereby he represents them as enchanted by the arts and snares of their seducing teachers, and so far deluded as to act very unlike themselves. That wherein their folly and infatuation appeared was that they did not obey the truth; that is, they did not adhere to the gospel way of justification, wherein they had been taught, and which they had professed to embrace. Note, It is not enough to know the truth, and to say we believe it, but we must obey it too; we must heartily submit to it, and stedfastly abide by it. Note, also, Those are spiritually bewitched who, when the truth as it is in Jesus is plainly set before them, will not thus obey it. Several things proved and aggravated the folly of these Christians.
Gal 3:6-18
The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.
Gal 3:19-29
The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?' To this he answers,
The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb. 8:7, 8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified.
As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (v. 20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it.