he 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.
he 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)