Introductory remarks:
In chapter three Paul continues teaching the doctrine of justification by faith in Jesus Christ. He now turns his attention away from Peter and focus' now on the Galatians themselves. "Paul asks the Galatians, since they have seen miracles as evidence of the truth of Christ and received the Spirit by faith, why they think that they will be perfected by works of the flesh. Abraham was considered righteous because of his faith and all who have faith are also considered righteous. The law brought a curse for disobedience to it, but Christ took that curse for us and freed us from it. The promise that in Abraham's seed all the nations would be blessed was fulfilled by Christ. The law was given much later because of sins and it wasn't given to replace the promise to Abraham. It never made people righteous but was a schoolmaster to lead people to faith in Christ. Since we now know of justification by faith, we no longer need a schoolmaster. Everyone in Christ is now considered an heir of Abraham's promise" (A Survey of Galatian - by Brenda). This chapter may be outlined as follows: Law or faith vv. 1-14; the law and the promise vv. 15-20; slaves and sons vv. 21-29.
Law or Faith
Verse 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."
LGT "O senseless Galatians, who bewitched you, unto whom, over against your very eyes Jesus Christ was evidently set forth crucified."
O senseless Galatians: The stress of this statement by Paul is directed at them because they were so easily led astray by the false teaching Judaizers. Who bewitched you: Paul uses the term bewitched, which means the evil eye, because he knew that they were not led astray through reason and logic. The next phrase in the KJV, "that you should not obey the truth" is not in the original. Unto whom, over against your very eyes: the truth that the apostle preached, they accepted, that is, Paul placed the truth of justification by faith before them and they accepted it. Paul placed it before them so clearly that he said that they had seen it. Jesus Christ was evidently set forth crucified: this is the fact that was set before their very eyes, and this is the foundation of their being justified by faith. "Christ had made atonement by His obedience and sufferings, and had thus provided a free and complete salvation received through faith in Him. This doctrine of salvation by His blood they had accepted; and what then could induce them to turn away so speedily, and seek by the Law of Moses what they had believed to be attainable only by the cross?" (John Eadie).
Verse 2, "This only would I learn of you, Received ye the Spirit by works of the law, or by the hearing of faith?"
LGT "This alone I wish to learn from you: by works of law the Spirit receive ye, or by report of faith?"
This alone I wish to learn of you: this one thing I wish to learn of you is enough to settle the entire controversy: By works of law the Spirit receive ye, or by report of faith: Paul asks them if they received the Spirit by keeping the law, or by the report, or message given them in the gospel of free grace. Paul of course is referring here to the redemptive plan of salvation of justification by faith alone in Christ alone, given by the inspiration of the Holy Spirit.
Verse 3, "Are ye so foolish? Having begun in the Spirit, are ye now made perfect by the flesh?"
LGT "Are ye so senseless, having begun in Spirit, now in flesh are ye being perfected?"
Are ye so senseless: "Has your folly reached such a pitch as to reverse the order of things" (Vincent). Having begun in Spirit: having accepted the gospel of God's grace so readily by means of the Spirit, and with such an eager willingness, that you now quench the Holy Spirit by relying on the flesh. Now in flesh are ye being perfected: Paul says: Are you living under such an allusion that what the Spirit has begun in you can be brought to completion by works of the flesh. The believer is indwelt with the Holy Spirit the moment he or she accepts Christ as Savior, and we must rely completely on the Spirit to instruct us through Bible doctrine to perfect us; we cannot be made perfect by any religious rite such as baptism or circumcision or attending any religious ceremony such as the Lord Supper. Today in this age of grace we must be completely submissive to the Holy Spirit through the Word of God, and by the means of God's grace, through confession of sin and daily fellowship with the Triune God.
Verse 4, "Have ye suffered so many things in vain? If it be yet in vain."
LGT "So many things did ye suffer in vain? If indeed it be also in vain."
So many things did ye suffer in vain: the Galatian church suffered persecution for their belief in the gospel of grace; and now are they going to let the Judaizers draw them away from grace, and thus make their suffering vain. If indeed it be also in vain: if you let them draw you away, your suffering will have been in vain.
Verse 5, "He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by works of the law, or by the hearing of faith?"
LGT "The one who therefore supplies to you the Spirit works of power among you, [is it] by works of law or by report of faith?"
The One who therefore supplies to you the Spirit of power among you: this question goes back to verse two which has not been fully answered; if we take verses three and four being practically parenthetical, verse five resumes the answer, that is, did God give you the Holy Spirit and the Spiritual gifts by works of law or by report of faith: were you, along with Abraham, justified by faith or by works. Remember, "Abraham was not justified because he was circumcised, he was circumcised because he was justified". The Jewish Rabbis teach that all circumcised people will enter heaven regardless of their faith; now this is salvation by works in the grossest sense.
Verse 6, "Even as Abraham believed God, and it was accounted to him for righteousness."
LGT "Just as Abraham believed God, and it was reckoned to him for righteousness."
Paul is quoting Genesis 15:6. Abraham was justified before he was circumcised. Paul uses this same illustration of Abraham being justified by faith alone in Christ alone also in Romans 4:3. Abraham was saved before the Law of Moses was ever given, and this is proof that man cannot be saved by keeping the law. We are not saved on account of our faith, but by means of faith; you see, it cannot be said that a man is saved on account of his faith, for what merit can a man have in believing God's Word. We are saved by His grace, by means of faith in His Word. We are justified by faith alone in Christ alone, and therefore, we are reckoned righteous; that is, we are justified before God as if we had never participated in one single sin. Our position now before a righteous and holy God, is that we stand perfect before Him in Christ: Hallelujah, what a Savior!!!
Verse 7, "Know ye therefore that they which are of faith, the same are the children of Abraham."
LGT "Know then that the ones of faith, these are the sons of Abraham."
Paul says that the real children of Abraham are the ones who believe as Abraham did, that is, the ones who believe in justification by faith alone in Christ alone; they are the spiritual children of Abraham. The Pharisees and Sadducees were the physical seed of Abraham, but John the Baptist called them "generation of vipers" (Luke 3:7), and Jesus called them children of the devil (John 8:37-44). "The conclusion is leveled directly against proud Judaizing errorists, who insisted more on imitation of Abraham's circumcision than on the possession of Abraham's faith, - thus misunderstanding the place, nature, and meaning of the seal and rite, and deluding their victims away from the Spirit to trust in externalism, and seek for perfection in the flesh" (John Eadie).
Verse 8, "And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all the nations be blessed."
LGT "And the scripture, foreseeing that by faith God justifies the Gentiles, announced the gospel beforehand to Abraham, that: In thee all the nations shall be blessed."
And the scripture: the Old Testament scripture: foreseeing that by faith God justifies the Gentiles: salvation has always been the same, that is, by means of grace, through faith alone in Christ alone. The Old Testament saint was saved by looking forward towards the finished work of Christ on the cross; while we saints in the age of grace are saved by means of grace through faith, looking back at the finished work of Christ on the cross. Salvation has never been by observance of any law or works of righteousness. Announced the gospel beforehand to Abraham: the gospel of grace was announced by God to Abraham, and he accepted it, and righteousness was reckoned to him, that is, the same as we are today reckoned righteous before God based on the shed blood of our wonderful Redeemer. That, In thee all the nations shall be blessed: (Gen. 22:17). Everyone who puts their trust in the Lord Jesus Christ, regardless of ethnicity, will be saved and become the spiritual seed of Abraham, and so be blessed. Abraham was a Gentile called by God to be the father of the Jewish nation; however, to be a Jew means absolutely nothing to God as far as salvation is concerned; the Jew, as well as the Gentile can only become a spiritual child of Abraham, by faith alone in Christ alone.
Verse 9, "So then they which be of faith are blessed with faithful Abraham."
LGT "So that the ones of faith are being blessed together with the believing Abraham."
We today who believe in Christ are being blessed together with, or we are in fellowship with, or we are partners with believing Abraham. Everyone who believes in Christ as Savior share in the same blessing as Abraham, and that is what fellowship is all about; when we meet together as a family to study God's Word, we are being blessed with fellowshipping with other believers; we should never regard this as some small blessing; this is one of the most profound benefits of being a Christian, that is, we can edify, by building one another up in God's wonderful family.
Verse 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."
LGT "For as many as are of works of law are under a curse: for it has been written [and stands forever written], Cursed [is] everyone who does not continue in all things which are written in the book of the law, to do them."
For as many as are of the works of law: to those who put themselves under the law in order to be justified by the law. It is vain to expect a blessing from the law. Only believers under grace are blessed. Are under a curse: the curse becomes effective only when the law is violated (Robertson). Everyone who attempts to be saved by the law must expose himself or herself to its curse. For it has been written [and stands forever written], Cursed [is] everyone who does not continue in all things which are written in the book of the law, to do them: Paul is quoting from Deut 27:26. It is not good enough to keep part of the law; if a person wants justification from the law, he or she must keep the entire law; if they offend in one point, they have broken all. A person might have a good day where they think they have kept the law, upon very close scrutiny they will find that they have failed in some minor point, even if only in thought.
Verse 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."
LGT "But that in virtue of law no one is being justified with God [is] manifested; because, The just shall live by faith."
But that in virtue of law: as concerns the fact of the law, or in light of what the law is able to do. No one is justified with God is manifested: as we look at justification from God's divine viewpoint. Since God has appointed faith as the mechanism for justification the law is impotent. Because, The just shall live by faith: Paul quotes an Old Testament Scripture to prove this point doctrinally (Hab. 2:4). Justification has never been by the law; salvation has always been by means of grace through faith. The Revelation of God is progressive in a prophetical sense, but not when it involves justification. As our redemption draws nigh, we see God's Word unfolding politically and spiritually, this is the progressive sense; salvation by means of grace through faith has always been God's method of saving the lost souls of men, and this is not progressive.
Verse 12, "And the law is not of faith: but, The man that doeth them shall live in them."
LGT "But the law is not of faith, but, The one doing these things shall live in virtue of them."
Man has a choice; he can either live in virtue of the law, and try to be justified before God by keeping the law, an impossibility by the way, or else he can put his or her trust in the Lord Jesus Christ; God does not tamper with the will of man, but He is not willing that any should perish by the law, but be saved by His loving grace through faith alone in Christ alone. The law demands perfect obedience and does not rely on God's mercy, faith, and grace.
Verse 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."
LGT "Christ redeemed us from the curse of the Law, having become for us a curse, because it has been written [and stands forever written], Cursed [is] every one who hangs on a tree."
Christ redeemed us: to purchase, to buy from, buy back, or to ransom. The "us" in this phrase has particular emphasis on the Jew, who thought the Law protected him or her. Of course the Gentile believer is also included in the ransom. "The figure of a ransom, which this word conveys, is doubly appropriate in this connection. Men needed a ransom, for the Law had left them prisoners under sentence of death, and Christ had Himself to pay the price. He had to become a man like His brethren save in sin, and to endure the penalty denounced on malefactors [criminals] and hang on the accursed cross [the tree], as if He had been guilty like them" (TEGT). From the curse of the Law: the Law condemns, and Christ took this condemnation upon His own body on the cross on our behalf. Having become a curse for us: the Law hangs over man as a curse; so Christ became that curse on our behalf; therefore, we could never by justified by the Law, only by the Christ Who gave Himself a ransom on behalf of our sins; we all deserve the curse, save for Christ's redeeming work on the cross.
McGee notes on Christ becoming a curse:
"When did Christ become a curse? Did He become a curse in His incarnation? Oh, no. When He was born He was called " . . . that holy thing . . ." (Luke 1:35). Did He become a curse during those silent years of which we have so little record? No, it says that He advanced " . . . in favor with God and man" (Luke 2:52). Did He become a curse during His ministry? Oh, no. It was during His ministry that the Father said, " . . . This is My beloved Son, in whom I am well pleased" (Matt. 3:17). Then He must have become a curse while He was on the cross. Yes, but not during the first three hours on the cross, because when He offered up Himself, He was without blemish. It was during those last three hours on the cross that He was made a curse for us. It was then that it pleased the Lord to bruise Him and put Him to grief. He made His soul and offering for sin (see Isa. 53:10)."
Because it is written, and stands forever written]: God has said it, and it becomes eternally so. Cursed is every one who hangs on a tree: Paul is quoting Deuteronomy 21:22,23. "He bore the curse of a broken law, and the mode of His death signally showed that He became a curse, for, by being suspended on a stake, He became in the express terms of the Law a curse" (John Eadie).
Verse 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."
LGT "In order that to the nations the blessing of Abraham might come in Christ Jesus, in order that the promise of the Spirit we might receive through faith."
In order that to the nations the blessing Of Abraham: this is the purpose of Christ redeeming us from the curse of the Law. This purpose is twofold: (1.) That the blessing might be extended to the Gentiles, and (2.) That the Holy Spirit might be given. The blessing of Abraham is justification by faith, and remember, Abraham was justified before he was circumcised. Might come in Christ Jesus: Justification did not come through the Law, but through the shed blood of Jesus Christ. In order that the promise of the Spirit: "In the apostle's idea, the Spirit does not give the promise, but seals it in personal realization. The Spirit is a characteristic prediction of the Old Testament, and the Paraclete [comforter] is Christ's pre-eminent promise in the New Testament" (John Eadie). We might receive through faith: that is, faith alone in Christ alone. Abraham was justified by faith, as is every one ever born into this world; justification cannot be earned or worked for; it can only be received by faith alone in Christ redeeming work; Christ did all the work, and we receive the Holy Spirit as His gift to seal our salvation by indwelling each and every believer in this age of grace.
The Law and the Promise
Verse 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."
LGT "Brethren, according to man I am speaking: even of man a confirmed covenant no one sets aside, or adds thereto."
Brethren: I remind you at this point that Paul is speaking to believers only, and that he is inspired by God, so in reality, it is really God speaking to believers. According to man I am speaking: Paul is speaking after the custom of man, reasoning as men would reason with one another, or to put it simply, Paul is speaking from the human viewpoint. Even of man a confirmed covenant no one set aside: when a man makes a covenant no one cancels it or adds thereto: once a contract is made, no one adds new conditions to it. If a man's covenant is regarded with so much regard, how much more with God's covenants.
Verse 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."
LGT "But to Abraham were spoken the promises, 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."
But to Abraham were spoken the promises: Paul is referring to the promises in Genesis 12:3; 13:15; 15:18; 17:8; 22:16-18. And to his seed: there is no canceling the promises made to Abraham and his seed. The blessings came through the Seed, Jesus Christ. He does not say, And to seeds: the singular word seed, is that the offspring of Abraham, the Jewish nation, would be blessed with the Seed, the Messiah, and that the rest of the nations would benefit from salvation coming through Christ. But as of One, And to thy seed; which is Christ:
John Eadie notes on this phrase:
"That seed is Christ - not Jesus in individual humanity, but the Messiah so promised. The posterity of Abraham was embodied in Him; He was its summation and crown. It would never have existed but for Him, nor could its mission to bless all the nations be fulfilled in Him. For Him was Abraham chosen, and Canaan promised and conferred. In typical fore-union with Him was the old economy organized, and its testimony to Him was the soul of prophecy. The seed of Abraham blessed the world by the circulation of its oracles in a Greek translation, its code being a protest against polytheism, against atheism - the negation of the Infinite, and against pantheism - the absorption of the finite, - a vindication of the dignity of man as made in God's image, and of the majesty of law as based on His authority; while it made a special providence a matter of daily experience, and disclosed the harmony of mercy with the equity and purity of divine legislation. Babylon, Egypt, and Phoenicia had contributed to the education of humanity, which was also mightily advanced by the Genius of Greece and the legislation of Rome. But Judaism diffused a higher form of truth: it taught religion - the knowledge and worship of that God who was in Christ, in whom all the spiritual seed are comprehended, in whom they were chosen, and in whom they have died, been raised, and enthroned in the heavenly places. In the Old Testament there are glimpses of the same truth; for the servant of Jehovah is sometimes the Messiah in person, sometimes Israel either national or spiritual, and sometimes Messiah combining Himself and identified with the theocratic people. Messiah was the Lord's servant, and so was Israel; their service, either individual or collective, had its root and acceptance in Him. Israel was God's son, His first-born - closely related to Him, reflecting His image, and doing His will among the nations; and Messiah's relations and functions are described in similar language. In this was Moses, in his time, bore 'the reproach of Christ;' and in the Gospel of Matthew (2:15) a prophetic utterance regarding the chosen people is said to be fulfilled in the child Jesus - 'Out of Egypt have I called my son.' (Hos. 11:1) The same truth is more vividly brought out in the New Testament - the identity of Christ and Christ's. 'Why persecutest thou me?' said Jesus to the persecutor. The apostle 'fills up that which is behind of the afflictions of Christ in his flesh for His body's sake,' and he says, 'The sufferings of Christ abound in us;' and again, 'For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ.' Acts 9:4; 1 Cor. 12:12; 2 Cor. 1:5; Heb. 11:26. The meaning is not Christ and His church; nor the church under a special aspect, but Christ Himself, embodying at the same time His church - the Head with its members in organic [whole] unity."
Verse 17, "And this I say, that the covenant, that was confirmed before God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect."
LGT "Now I say this: [the] covenant confirmed before hand by God to Christ, the law which took place after four hundred and thirty years, did not annul, so as to make of no effect the promise."
Now this I say: Paul says now I mean this. The promise was not dependant on the keeping of the law. The covenant confirmed before hand by God to Christ: the promise to Abraham that all the nations of the world would be blessed through his Seed, Jesus Christ; this covenant was confirmed by God, and if man's covenant's cannot be changed, think how much more binding God's covenant is. The law, which took place after four hundred and thirty years: the time the Jews spent in Egyptian bondage. "A promise was given to Abraham four hundred and thirty years before the publication of the law; therefore the law which came after could not disannul the promise; and hence he concludes that ceremonies are not necessary" (Calvin). Did not annul, so as to make of no effect the promise: Paul argues that the covenant made with Abraham, that salvation is free by the grace of God, so that, the law which was given to Moses four hundred and thirty years later, could not disannul the promise of free salvation by the Grace of God. This settles the argument of the Judaizers that were saying that salvation is by faith, but not without man's works, that is, keeping the law.
Verse 18, "For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise."
LGT "For if by law [be] the inheritance, [it is] no longer by promise: But God granted [it] to Abraham through promise."
The promise made to Abraham of free salvation by faith was granted as a free gift to Abraham by His word, the law did not save the Jew; it simply was for the purpose of bringing them to the Christ for this free salvation. "In the analogy of verse 15 there was contemplated the double possibility of invalidation or addition. With relation to God's promise, the Judaizers insisted on addition; since, while they preached faith in the promise and in its fulfillment in Christ, they made the inheritance of the promise dependent upon the fulfilling of the law. Paul, on the other hand, holds that the Judaistic addition involves invalidation. Salvation must rest either upon the promise or upon the law. The Judaizers said, upon the promise and the law. For God gave the inheritance to Abraham by promise. It has been shown that the law did not abrogate [disannul] the promise. Comp. Rom. 4:14" (Vincent).
Verse 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 the mediator."
LGT "Why then the law? For the sake of transgressions it was added, until the Seed should come to whom the promise has been made, having been ordained through angels, in a mediator's hand."
Why then the law? A perfect legitimate question seeing how Paul has said that salvation is through promise and the law had no effect on the promise. Paul goes on to explain that the law is not useless. For the sake of transgression it was added: grace is shown even in the law, for the law is perfect as God is perfect. The answer to the opening question is that law reveals that man is totally depraved, and that without Christ's imputed righteousness, he cannot be saved. The law reveals the sinfulness of man and the righteousness of God. "I had not known sin but by the law: for I had not known lust except the law had said, Thou shalt not covet; sin that it appear sin; that sin by the commandment might become exceeding sinful" (Rom. 7:7-13). Until the Seed should come to whom the promise has been made: this is so important! It is very sinful for man to put himself back under the law. You see, Paul says until Christ comes. The law was given between Moses and Christ. The law was given as a schoolmaster to bring everyone to Christ; however, not everyone will come, for there are many that remain under the curse of the law. The 'whosoever will' in John 3:16 will be saved. Having been ordained through angels: the agency of angels sets this as the Old Testament dispensation where angels ministered to men; they no longer minister to us since we have the completed Word of God. In a mediator's hand: the law had its mediator, Moses; the promise has its mediator, Christ.
Verse 20, "Now a mediator is not a mediator of one, but God is one."
LGT "But the mediator is not of one, but God is one."
There was a mediator between the law and man, but there is no mediator between the promise of God to Abraham directly. There was a mediator, Moses, between God and the Jewish people, but not so with the promise of salvation to Abraham. Christ is now our mediator, but remember, He is God.
Slaves and Sons
Verse 21, "Is the law then against the promise 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."
LGT "The law then [is it] against the promises [of the God]? May it never be. For if a law was given which was able to quicken, indeed righteousness would have been by law:"
The law then is it against the promises of the God: Paul proposes this question on the part of a Jewish believer. If we are under grace not law, are they in opposition? Is the law given to Moses in opposition to the promise made to Abraham? May it never be: may the thought be removed forever. For if a law was given which was able to quicken: if a law was given that could give eternal life, would not God have chosen this way, rather than sacrificing His only Begotten Son. Indeed righteousness would have been by law: the law was not given to secure righteousness, but to reveal to man that he is unrighteous and needs God's righteousness to live. Christ was the only One who could impute perfect righteousness on all who by faith receive Him as their personal Savior. The law and the promise had two distinct, yet perfect purposes: the law to reveal to the sinner his sinful condition, and to point the sinner to Christ; and the promise given to Abraham that the Messiah would come and sacrifice Himself for all sin, and therefore secure individual righteousness for every believer forever.
Verse 22, "But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe."
LGT "But the Scripture shut up all things under sin, in order that the promise by faith of Jesus Christ might be given to the one who believes."
But the Scripture shut up all things under sin: the Scripture has declared all guilty of sin "the soul that sinneth, it shall die (Ezek. 18:20). "For all have sinned and come short of the glory of God" (Rom. 3:23). The law condemns, but the promise of God saves. "Therefore the law, which encloses all under sin and its penalty, cannot by any possibility be the source of life" (John Eadie). In order that the promise by faith of Jesus Christ: Faith rests on the object Jesus Christ. Believing on Christ depends on faith, whereas, keeping the law depends on works; we all know that "all our righteousness are as filthy rags" (Isa. 53:6). Might be given to the one who believes: "For God so love the world, that He gave His only begotten Son, that whosoever believes on Him, will never perish, but have everlasting life" (John 3:16).
Verse 23, "But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed."
LGT "But before faith came, we were guarded under the law, having been shut up to the faith being about to be revealed."
But before faith came, we were kept in ward under the law: that is faith in Jesus Christ as Savior. Before Jesus Christ came, He was given in types of the sacrifices and service of the Old Testament Tabernacle with God's presence in the Holy of Holies represented by the Mercy Seat. "These verses explain the position of the faithful [believer] under the Law. They are here associated with Christians by the use of the first person plural; for they too were in their generation believers in God, they belonged to the same blessed family and inherited the original promise. Yet since all Israel from the time of Moses to the advent [of Jesus Christ] were subjected to the control of the Law, they too were subject to bondage. But this was really due to the watchful love of their heavenly Father, who thus provided needful shelter and guidance, just as an earthly father places his young children during years of weakness under the charge of household servants" (TEGT). Having been shut up to the faith: faith did not come with Christ, but was always in existence, from Adam to the last member of the human race. The O.T. saint was saved looking forward to the coming Messiah, and the Law was given in order to point them to the Christ who would deliver them from under its bondage. Being about to be revealed: this phrase points to the incarnation of Christ when he would come in the form of human flesh, that is, when He would set aside His deity in order to take on humanity; remember, Christ was always the God man. Never did He forfeit His deity; He simply put Himself under the control of the Holy Spirit in order to fulfill the eternal plan of God the Father. In this dispensation of grace we are urged by the Holy Spirit through the Word of God to be willing to allow Him to work through us.
Verse 24, "Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."
LGT "So that the Law has been our tutor [up] to Christ, in order that by faith we might be justified:"
So that the Law has been our tutor up to Christ: the word for "tutor" is pedagogue, which was partially explained in the last verse, was the family slave who was trained for the specific purpose of watching over the children until they reached the age of puberty. "In the later days of Rome the young slave pedagogue was delicately trained, his office in the palace degenerated into that of a mere ornamental attendant on his imperial master, and naturally pedagogue was shortened into the modern page" (John Eadie). There are two things about this phrase that are worthy of note:1.) Paul uses the plural "our tutor" because of his being a Pharisee of the Jews, and his association of being under the Law, and 2.) The term "to Christ" is significant because they were not brought to Christ in order for Christ to be their teacher, but that Christ would be their Redeemer. In order that by faith we might be justified: the Law could not justify, only Christ could justify the believer, and impute to them His perfect righteousness. The law was a mirror unto their souls showing them that they needed a savior because they were rotten sinners who could never keep the Law. As McGee put it, "The Law was a mirror and a mirror could never cleanse them. They needed to be washed by the Blood of the Lamb:
'There is a fountain filled with blood drawn from Immanuel's veins;
And sinners plunged beneath that flood, lose all their guilty stains'
(William Cowper).
Verse 25, "But after that faith is come, we are no longer under a schoolmaster."
LGT "But faith having come, we are no longer under a tutor."
Christ has come and finished His work on the cross, so now they have no excuse not to accept Him as their Savior; there is no longer a need for the Law to point them to Christ. The Judaizers were hanging on to the Law in order to be able to strut about bragging about their self-righteousness. "The pedagogue was from its very nature temporary; it ceased when faith came. The coming of faith being identical with the coming of the object of that faith - the Seed or Christ for whom the pedagogy was instituted as its purpose - marks at the same time the period when the children pass from austere [strict] constraint and tutelage of the Law into maturity and freedom" (John Eadie).
Verse 26, "For ye are all children of God by faith in Christ Jesus."
LGT "For ye are all sons of God through faith in Christ Jesus."
The Greek word for "children" in this verse is huios, which means sons. Paul does not say, "you will become sons", but "you are sons", through faith in Christ. Even if man could keep the Law they still would come up short of the glory of God, because of their inherited sin nature, and this is the reason we must all be born again to receive our new natures, and become part of God's Holy Family. Under the Law, men were all under restraints of the Law. Men now have the authority to become sons of God through faith in the Lord Jesus Christ (John 1:12), and are now at liberty under grace to serve the Father as fully mature sons. Under the Law, man needed a pedagogue (the Law) to point them to Christ, now we are in Christ with His righteousness imputed on us. Under the Law, men were never called sons of God; they were called servants of God.
Verse 27, "For as many of you as have been baptized into Christ have put on Christ."
LGT "For as many as to Christ were baptized, ye did put on Christ."
For as many as to Christ were baptized: this does not refer to water baptism. Water baptism was a ritual instituted before the Scripture was complete, in order for the members of the Church [the body of Christ] to identify them with the Church. This baptism mentioned here is spiritual baptism where we are vitally joined into union with the Lord Jesus Christ. Paul is very clear on this spirit baptism in 1 Cor. 12:13: "For by one Spirit are we all baptized into one body, whether we be Jew or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit." Ye did put on Christ: we are now made perfect in Christ; "For He [God] hath made Him [Christ], who knew no sin, to be sin for us, that we might be made the righteousness of God in Him [Christ]." We are now so closely united to Christ that God sees us all as He sees Christ.
Verse 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."
LGT "There is not Jew nor Greek, there is not bondman nor free: there is not male and female: for ye are all one in Christ Jesus."
Christ is the Great unifier of mankind. Only Christ can join the races, servants, male and female, and make brothers of us all; the United Nations cannot make men brothers; religion cannot make men brothers; there is no such thing as the brotherhood of man and the Fatherhood of God. Christ, and Christ alone, can make men brothers and free; and when He makes us free, we are free indeed. Our dictator and chief 'Barrak Hussein Obama' is seeking to unite the entire world in order to bring about world peace through negotiations; however we know from prophecy, that world peace will never come until we unite under the Great King Jesus, who will reign on this earth for one thousand years, then and only then will there be peace.
Verse 29, "And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise."
LGT "But if ye [are] Christ's, then ye are Abraham's seed, and heirs according to promise."
We are of Abraham's seed by faith. Abraham believed the promise of God that He would send the Messiah to be crucified for our sins, and he sacrificed a lamb, proving that he did believe, and he was eternally saved; I believe that Christ did come over two thousand years ago and was crucified for my sins, and I am eternally saved, and that makes me part of Abraham's spiritual seed, and an heir to God's promise. "Physical relationship with Abraham is of no significance in the economy of salvation. The Apostle 'discovers the basis of Christian universalism in the very life of Him in whose person theocratic particularism was founded. He has demonstrated the existence of a time when he represented Gentilism, or, so to speak more properly, mankind in general; and it was during this period, when he was not yet a Jew, but simply a man, that he received salvation" (Godet- quoted by Vincent).
In the next chapter Paul will continue this doctrine of Justification by faith.
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