The apostle having shown how the believing Jews had given up the principle of seeking justification by works of law, that they might be justified in Christ, on the principle of faith; and after proving that if righteousness could be attained on the principle of law, then Christ is dead in vain; he now exclaims, “O, foolish Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth crucified?” Could anything be more senseless? If the Jews, who had been under law for 1,500 years, had to give it up in order to be justified by faith, why should the believing Gentiles, who professed to be justified by faith in the atoning death of Christ, now go back to that which the Jew had thus given up?
Is it not like a slave who has been set free at great cost by a large ransom, now so senseless as to go back to bondage, in order to try to do what he never can, work out his own freedom? The great redemption price had been distinctly declared to them — “Jesus Christ crucified.” Oh, how senseless to reject this redemption, to turn from Christ crucified, to their own vain efforts to keep the law. And are not these words just as applicable now? Oh, senseless England, who hath bewitched thee? Art not thou doing the very thing that the Galatians were doing? Thy forefathers, 300 years ago (written in 1887), were groaning under the bondage of law, and vainly seeking to be justified by works.
God heard their groans, and revived the truth of justification on the principle of faith. The great ransom has been set before thee, Jesus Christ crucified. And now thou art so senseless as to think it was all a mistake to believe God, and enjoy salvation? Oh, senseless Christendom! thou art going back to salvation by works, and to ritualism; thou art trying hard to prove that Christ died in vain. Oh, Protestants, “Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?” Think of the sufferings of your fathers for the truth. “Have ye suffered so many things in vain? if it be yet in vain.” Yes, if you can be justified by sacraments and works; then indeed it was vain for Christ to die to procure the ransom of the slave.
The apostle cites Abraham, in proof that justification before God is not on the principle of law or works. “Even as Abraham believed God, and it [that is, faith] was reckoned to him for righteousness.” Faith was reckoned as righteousness This was a most remarkable ground of defense. The very father of the nation of Hebrews was not justified on the principle of works at all, but on the very principle of faith; which principle Paul had preached, and now defended. He says, Know then that they that are on the principle of faith, these are Abraham’s sons. This was a self-evident fact.
Let us then turn to the history of Abraham as the case to which Paul refers, as an illustration of saving faith, or justifying faith. (Read Gen. 12:1-31Now the Lord had said unto Abram, Get thee out of thy country, and from thy kindred, and from thy father's house, unto a land that I will show thee: 2And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: 3And I will bless them that bless thee, and curse him that curseth thee: and in thee shall all families of the earth be blessed. (Genesis 12:1‑3).) Abraham was called of God in verse 1. Then God speaks to him. “And I will make of thee a great nation, and I will bless thee, and make thy name great; and thou shalt be a blessing: and I will bless them that bless thee, and curse him that curseth thee; and in thee shall all families of the earth be blessed.” The promise is repeated in reference to his heir in Genesis 15. We shall find important details further on. But note, there are no conditions propounded as at Sinai. God says, “I WILL BLESS THEE.” This is the absolute word and promise of God. Yes, the unconditional word of God. Not a single ‘if.’ “And he believed in the Lord; and He reckoned it to him for righteousness.” This then is the principle of faith, for which Paul contends, believing in the Lord — believing is absolute, an unconditional word. Had there been a single condition, Abraham would have had to believe, in himself, in his ability and faithfulness to fulfill that condition. This element was entirely excluded. The Lord alone was his object of faith. All depended on Jehovah the promiser and Abraham believed Him. And his faith was reckoned as righteousness.
We will now pass on to the confirmation of the promise by the oath of Jehovah, in chapter 22. Here we get the very picture of how God has confirmed and accomplished His promise, in the offering up of His own Son for sinful men. Isaac the heir is offered up on the altar, and received in figure from the dead. Isaac was spared, and God provided a ram to die in his stead. “And Abraham went and took the ram, and offered him up for a burnt offering in the stead of his son.” Then the Lord spake by His angel from heaven, and said, “By myself have I sworn, saith the LORD; for because thou hast done this thing, and hast not withheld thy son, thine only son; that in blessing I will bless thee and in thy seed shall all the nations of the earth be blessed.” That all this pointed to Christ there can be no doubt, for the apostle says, “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” (Gal. 3:1616Now 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. (Galatians 3:16)). To Abraham God confirmed His promise by an oath; to us He has confirmed His promise by raising up Christ the new seed from the dead.
Let us return to Galatians 3:88And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed. (Galatians 3:8). The scripture, foreseeing that God would justify us poor heathen on the principle of faith, thus preached the gospel to Abraham, saying, “In thee shall all nations be blessed.” Then there are two principles still kept before us. They who are of the principle of faith are the children of Abraham; they who are of the principle of the works of the law, are under the curse. Are not these two principles in direct contrast? On one principle, faith in God gives peace with God, as in Romans 5:11Therefore being justified by faith, we have peace with God through our Lord Jesus Christ: (Romans 5:1); whereas the other principle, seeking to attain to righteousness before God by works of law, places those so seeking under the curse. The defender of the gospel makes his position quite clear. “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.”
We must carefully note that this is solely the question of justification before God. And we must not confound it with justification before men, as in James 2:14-2614What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him? 15If a brother or sister be naked, and destitute of daily food, 16And one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit? 17Even so faith, if it hath not works, is dead, being alone. 18Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works, and I will show thee my faith by my works. 19Thou believest that there is one God; thou doest well: the devils also believe, and tremble. 20But wilt thou know, O vain man, that faith without works is dead? 21Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar? 22Seest thou how faith wrought with his works, and by works was faith made perfect? 23And the scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness: and he was called the Friend of God. 24Ye see then how that by works a man is justified, and not by faith only. 25Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? 26For as the body without the spirit is dead, so faith without works is dead also. (James 2:14‑26). There it is righteousness of walk before men. “Ye see,” is the theme of James. “But that no man is justified by the law in THE SIGHT OF GOD is evident: for the just shall live by faith.” The law could not give life, and all were guilty and under condemnation. The law could neither give life nor righteousness to guilty sinners; it could only curse the guilty. The law is not of faith. What a remarkable expression! we shall see more of this further on.
But if those who were seeking righteousness by the law, were still only under the curse, what can meet, or who has met this terrible state of man under the curse? “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.” Yes, He endured the utmost bitterness of that curse for those who were under the curse of law; and not that alone, but, “That the blessing of Abraham might come on the Gentiles, through Jesus Christ.” Note, Christ did not die the death of the cross that the blessing of Abraham might come on the Gentiles through keeping the law. No; but through Jesus Christ. “That we might receive the promise of the Spirit through [or, on the principle of] faith.”
It is a most serious question for the reader. Are you seeking righteousness on the principle of law? Then you are putting yourself under its curse. Are you justified on the principle of faith freely through the redemption we have in Christ Jesus? Then you have received the Spirit, the witness and seal of that redemption, through the blood of Christ, even the forgiveness of sins. On which principle do you stand before God?
The question is now raised, Can anything alter the promise or covenant of God? Though even it be a man’s covenant confirmed, then no man disanulleth or addeth thereto. How much more so of God, who has confirmed His promise in Christ. A very serious statement is then made: “And this I say, that the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.” Now note this, the unconditional promise of God confirmed in Christ, was given four hundred and thirty years before the conditional law, or covenant of law, was given on Mount Sinai. The two distinct principles are thus separated by four hundred and thirty years. Blessed for us that the law, given amid the thunderings of Sinai, cannot set aside for a single instant the promise of God.
The apostle waxes bolder and bolder in his defense of the gospel, as given to him direct by the Lord Jesus Himself. He says, “For if the inheritance be of the law, it is no more of promise but God gave it to Abraham by promise.” If the inheritance was given to Abraham by promise four hundred and thirty years before the law was given, then, clearly, the inheritance is not of the law; the law has nothing to say to the principle of unconditional promise. It is the very opposite principle. The principle of law is what man should do as a creature for God. But the figure of Isaac is the entire opposite of this. The promise of God is confirmed in His gift of His only begotten Son, and in that death which He has accomplished, and it is God who has raised that Son from the dead. All is absolutely of God, and therefore nothing can disannul it, or make the promise of none effect. If, then, our eternal salvation is secured on the principle of faith in Christ, wholly apart from the principle of law, for what purpose was the law given? This question may next fairly engage our attention.
Galatians 3:1919Wherefore 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 a mediator. (Galatians 3:19). “Wherefore then serveth the law?” Why was it given? If God gave the promise to Abraham as an act of free favor, why was the law given afterward? “It was added because of transgressions [or, for the sake of transgressions], till the seed should come to whom the promise was made.” We are told also: “Moreover, the law entered that the offense might abound. But where sin abounded, grace did much more abound” (Rom. 5:2020Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound: (Romans 5:20)). Thus, by the giving of the law, all were proved guilty before God. When men had broken the known law of God, there could be no question left of their guilt, and need of a Savior. The law could have nothing to do with Abraham’s justification. For he had been reckoned righteous 430 years before the law was given.
Verse 21. “Is the law then against the promises 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.”
Man was dead in sins. The law could only condemn him; it could not give him life. He was guilty; it could not give him righteousness, as we have said. Neither life, nor righteousness can be acquired by the law, that is God’s conclusion; on the contrary, “But the scripture hath concluded all under sin.” Yes, after man has been tried in every way, this is the conclusion. Have you accepted God’s conclusion? or have you been seeking righteousness by keeping the law? Well, this is God’s conclusion — you are under sin. Is this, however, that you may be condemned? No; but “that the promise by faith of Jesus Christ might be given to them that believe.” Thus the law did bring out sin in open transgression, that grace might abound. Yes; the promise with all its eternal results, is given to them that believe. What a defense of the gospel is the principle of faith!
Now we see how the Jews were shut up, kept under law, until faith in Christ was revealed. They were, like children at school, learning what the sin was, by open transgression. This was the purpose of God in it all. “Wherefore the law was our schoolmaster unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster.” How often this scripture is perverted, as though it meant that Christians are under the law as a schoolmaster. So far from this being the case, it is the very opposite; indeed, it is the strongest contrast. Thus to put the Christian under law as a schoolmaster, would be to give up entirely Paul’s defense of the gospel. It would be a mark of those who say they are Jews and are not (Rev. 3:99Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. (Revelation 3:9)).
No; the apostle says distinctly, that after faith is come, or the principle of faith, we Christians are no longer under a schoolmaster, but are the children of God by faith in Christ Jesus. And as such, ye are baptized into (unto) Christ, have put on Christ, and are one in Christ Jesus. And if ye be Christ’s, what can ye want more? “Abraham’s seed, and heirs according to the promise.”
Let us seek to understand this part of Paul’s defense. Man with a heart, or nature, utterly at enmity against God, placed under the law of God, would be like a slave or servant in bondage told to do a task he had no heart to do, and, in fact, could not do: see Romans 7:5, 7-215For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death. (Romans 7:5)
7What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. 8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. 9For I was alive without the law once: but when the commandment came, sin revived, and I died. 10And the commandment, which was ordained to life, I found to be unto death. 11For sin, taking occasion by the commandment, deceived me, and by it slew me. 12Wherefore the law is holy, and the commandment holy, and just, and good. 13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful. 14For we know that the law is spiritual: but I am carnal, sold under sin. 15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. 16If then I do that which I would not, I consent unto the law that it is good. 17Now then it is no more I that do it, but sin that dwelleth in me. 18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. 19For the good that I would I do not: but the evil which I would not, that I do. 20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. 21I find then a law, that, when I would do good, evil is present with me. (Romans 7:7‑21). The very law of his (fallen) nature is sin, and the law only brings out that sin in transgression. In contrast with this, here is introduced a delivered soul, a child of God — having the holy nature of God, a nature or new being which delights to do the will of God. “Children of God by faith in Christ Jesus.” Such an one is no longer under the yoke of bondage, the old schoolmaster; but is baptized into Christ, has put on Christ. All that he was, whether Jew or Greek, is put off He is a new creature, a son and heir of God.
Let us carefully pursue this contrast. The schoolmaster, the law, could only condemn the acts or transgressions of man in his carnal, evil nature. It could only, if alone, kill man. Man in that state could neither acquire life nor righteousness by the deeds of the law; for he is guilty before God. The conclusion is, that he is shut up under sin. And then comes death and judgment. Oh, how gracious of our God to give the promise 430 years before this testing of man came in!
But now Christ, the object of faith, the fulfillment of promise, is come. What a change! We are no longer under that schoolmaster. No longer is our sinful nature tried by law. No longer are we seeking life and righteousness by works of law: but are children of God, by faith in Jesus Christ. We now have, not are seeking, life and righteousness for evermore. And are we to give all up, and go back under the old schoolmaster?