THE apostle continues his contrast of the two principles—law and faith. Faith brings into blessing, the father of circumcision being witness; law only curses and condemns all who have to do with it. This is at this point very solemnly shown. “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” (chap. 3:10). None can escape the keen edge of this—all who are under the law are under a curse. Notice that the apostle does not say, “as many as break the law,” but “as many as are of the works of the law.” It is taken for granted that those who undertake to fulfill its obligations utterly fail: consequently as many as go on that principle are in this solemn state before God. The quotation here is from Deut. 27 and is very striking. There Moses instructs the people that they were to set up and plaster great stones when they had gone over Jordan, and write upon them all the words of the law, setting them up in mount Ebal. There we get that six tribes, Simeon, etc., were to stand upon mount Gerizim to bless the people, and six tribes upon mount Ebal to curse. The Levites were then to say with a loud voice unto all the men of Israel, “Cursed,” etc. But where are the blessings? Not to be found in the chapter at all. Many have sought to get over the difficulty by blending chapter 28. with 27.; but this is confusion. The following chapter proceeds on a different ground altogether, and speaks merely of governmental blessings and curses of a temporal character. The two portions are entirely distinct. Why then are the blessings from mount Gerizim not named? Because God well knew they would never be wanted. Persons under the law are necessarily under the curse, so complete is the ruin and depravity of flesh.
What a solemn position for the Galatians to place themselves in, after having believed in Christ Some may say, Yes, but they were believers and therefore could take up the law and yet be exempt from the curse. But this is false reasoning. The law cannot be taken as men think proper. The law takes us, if we have aught to say to it at all. It does not ask a man whether he is converted or not, it is not in its nature so to do; it takes the man as it finds him, and says, ‘Do this and live,' with the solemn alternative of death and condemnation if there be failure. Therefore how serious for believers to place themselves in such a position! It is neither our means of justification before God, nor any means of sanctification. We were made dead to it by the body of Christ, and have therefore passed out of the sphere where it applies.
Moreover, law and faith cannot be blended, being entirely different principles. “But that no man is justified by the law in the sight of God is evident, for the just shall live by faith. And the law is not of faith: but the man that doeth them shall live in them” (vers. 11, 12). Here we are carried back to Habakkuk (chap. ii. 4). The prophet in his sorrow over the ruin of His people, and the (to him) mysterious dealings of Jehovah in not hastening deliverance, was told that “the just shall live by his faith.” The word is used three times in the New Testament, and each, time for a different purpose. If Rom. 1. be consulted, it will be seen that the emphasis is on “just “; in Heb. 10 on the word “live “; in Gal. 3 on “faith.” The law does not speak thus, but in a precisely opposite way—the man that doeth shall live. How vain then to try and mix the two principles! and yet this is done from one end of Christendom to the other. It is the exception to find souls that are not under law in one way or another. So little has the Epistle to the Galatians been heeded!
But the apostle could write with a grateful heart, “Christ has 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” (ver. 13).
Notice carefully the “us.” This is important in many of his Epistles. He and his Jewish fellow-believers had been under law, but had been brought out from hence by the Lord Jesus. The Galatians had never had to do with it, being Gentiles. Consequently they were not included in the “us.” The same thing may be observed in chap. 4. “Even as we, when we were children, were in bondage.” This means Jewish believers. As to Gentiles, “when ye knew not God, ye did service unto them which by nature are no gods.”
This would not be true of Jews. Thus are both distinguished as to their former state. Look also at Col. 2:9, “blotting out the hand-writing of ordinances that was against us, which was contrary to us and took it out of the way, nailing it to his cross.” He does not include the Colossians in this statement, but shows the former condition of Jewish saints, and the deliverance through the work of Christ.
What inexpressible grace that Christ should take upon Him the curse of a broken law! Himself the beloved One of the Father, holy and without blemish in all His ways, yet going to such unutterable depths that souls might be delivered and blessed! The marvelous result is that the blessing of Abraham comes upon all who believe, whether Gentile or Jew. All were similarly needy and afar from God; the work of Christ is the foundation of blessing for all. “That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith” (ver. 14). Thus, as faith alone was the principle of blessing for Abraham, nothing else brings blessing to any. But the highest favors are bestowed where faith is, not the least being the gift of the Holy Ghost.
In the first fourteen verses of this chapter, the apostle has established very plainly two things: (1) that law never yet brought into blessing any who have been under it; (2) that the Holy Spirit was never given in connection with it.