The Law, not only not a blessing, but a curse.

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meaning of the words, In thee all nations, it is plain that the heathen are brought into kindred with him.

Hereby too is proved another important point. It perplexed them that the Law was the older, and Faith afterwards. Now he removes this difficulty by shewing that Faith was anterior to the Law; as is evident from Abraham's case, who was justified before the giving of the Law. He shews too that late events fell out according to prophecy; The Scripture, says he, foreseeing that God would justify the heathen through faith, foreannounced the Gospel unto Abraham. Attend to this point. He Himself who gave the Law, had decreed, before He gave it, that the heathen should be justified by Faith. And he says not "revealed," but, " preached the Gospel," to signify that the patriarch was in joy at this method of justification, and in great desire for its accomplishment.

Further, they were possessed with another apprehension; it was written, Cursed is every one that continueth not in all Deut. 27, 26. things which are written in the book of the Law, to do them. And this he removes, with great skill and prudence, turning their argument against themselves, and shewing that those who relinquish the Law are not only not cursed, but blessed; and they who keep it, not only not blessed but cursed. They said that he who kept not the Law was cursed, but he proves that he who kept it was cursed, and he that kept it not, blessed. Again, they said that he who adhered to Faith alone was cursed, but he shews that he who adhered to Faith alone, is blessed. And how does he prove all this? for it is no light undertaking, let us then give our mind to what follows. He had already shewn this, by referring to the words spoken to the Patriarch, In thee shall all nations be blessed, at a time, Gen. 12, that is, when Faith existed, not the Law; so he adds by way' of conclusion,

Ver. 9. So then they which be of faith are blessed with faithful Abraham.

Then, that they might not turn round, and object that, true it was Abraham was justified by Faith, for the Law was not then given, but what instance would be found of Faith justifying after the delivery of the Law? he addresses himself to this, and proves more than they required: namely, not only that Faith was justifying, but that the Law brought its adher

4.

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Only Faith justifies, without the Law of Moses. GALAT. ents under a curse. To be sure of this, listen to the very III. 10. words of the Apostle.

Ver. 10. For as many as are of the works of the Law are under the curse.

This is what he lays down, before proving it; and what is the proof? it is from the Law itself:

Ver. 10, 11. For it is written, Cursed is every one that continueth not in all things which are written in the book of Tagà r the Law to do them. But that no man is justified by the Law is evident.

Θεῷ, in the sight of God, omitted.

For all have sinned, and are under the curse. However he does not say this yet, lest he should seem to lay it down of himself, but here again establishes his point by a text which concisely states both points; that no man has fulfilled the Law, (wherefore they are under the curse,) and, that Faith justifies. What then is the text? It is in the book of the Hab. 2, prophet Habakkuk, The just shall live by faith, which not only establishes the righteousness that is of Faith, but also that there is no salvation through the Law. As no one, he says, kept the Law, but all were under the curse, on account of transgression, an easy way was provided, that from Faith, which is in itself a strong proof that no man can be justified by the Law. For the prophet says not, The just shall live by the Law, but, by faith:

4.

Ver. 12. And the Law is not of faith; but, The man that doeth them shall live in them.

For the Law requires not only Faith but works also, but

Eph. 2, grace saves and justifies by Faith.

8.

You see how he proves that they are under the curse who cleave to the Law, because it is impossible to fulfil it; next, how comes Faith to have this justifying power? for to this doctrine he already stood pledged, and now maintains it with great force of argument. The Law being too weak to lead man to righteousness, an effectual remedy was provided in Faith, which is the means of rendering that possible which Tò ádíva was impossible by the Law. Now as the Scripture says, the just shall live by faith, thus repudiating salvation by the Rom. 8, Law, and moreover as Abraham was justified by Faith, it is evident that its efficacy is very great. And it is also clear, that he who abides not by the Law is cursed, and that he

TOY TOU

3.

Christ, by the curse of the cross, destroys the curse of the Law. 55

who keeps to Faith is just. But, you may ask me, how I prove that this curse is not still of force? Abraham lived before the Law, but we, who once were subject to the yoke of bondage, have made ourselves liable to the curse; and who shall release us therefrom? Observe his ready answer to this; his former remark was sufficient; for, if a man be once justified, and has died to the Law and embraced a novel life, tāns ķihow can such a one be subject to the curse? however, this is not enough for him, so he begins with a fresh argument, as follows:

Ver. 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.

โทร.

27, 26.

In reality, the people were subject to another curse, which says, Cursed is every one that continueth not in the things Deut. which are written in the book of the Law. To this curse, I say, the people were subject, for no man had continued in, or was a keeper of, the whole Law; but Christ exchanged this curse for the other, Cursed is every one that hangeth on a tree. As then both he who hangeth on a tree, and he who transgresses the Law, is cursed, and as he who is about to relieve from a curse ought himself to be free from it, and to receive another instead of it, therefore Christ took upon Him such another, and thereby relieved us from the curse. was like an innocent man's undertaking to die for another sentenced to death, and so rescuing him from punishment. For Christ took upon Him not the curse of transgression, but the other curse, in order to remove that of others. For He Isa. 53, did no sin, neither was guile found in His mouth. And as 2, 22. by dying He rescued from death those who were dying, so by taking upon Himself the curse, He delivered them from it.

It

Ver. 14. That the blessing of Abraham might come on the Gentiles.

9.1 Pet.

26, 4.

How on the Gentiles? it is said, In thy seed shall all the Gen. 22, 18; and nations of the earth be blessed: that is to say, in Christ. If this were said of the Jews, how would it be reasonable that they who were themselves subject to the curse, on account of transgression, should become the authors of a blessing to others? an accursed person cannot impart to others that blessing of which he is himself deprived. Plainly then it all refers to

III. 15.

56 Faith gains righteousness, righteousness the Spirit.

GALAT. Christ, who was the Seed of Abraham, and through whom the Gentiles are blessed. And thus the promise of the Spirit is added, as Paul himself declares, that we might receive the promise of the Spirit through faith. As the grace of the Spirit could not possibly descend on the graceless and offending, they are first blessed and the curse removed; then being justified by faith, they gain an interest in the grace of the Spirit. Thus the Cross removed the curse, Faith brought in righteousness, righteousness gained an interest in the grace of the Spirit.

Ver. 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.

To speak after the manner of men means to use human examples. Having founded his argument on the Scriptures, on the miracles wrought among themselves, on the sufferings of Christ, and on the Patriarchs, he proceeds to common usages; and this he does invariably, in order to temper his discourse, and render it more acceptable and intelligible to the duller sort. Thus he argues with the Corinthians, Who feedeth a flock, and eateth not of the milk of the flock? Who planteth a vineyard, and eateth not of the fruit thereof? and again with the Hebrews, For a testament is of force after men are dead, otherwise it is of no strength at all while the testator liveth. One may find him dwelling with pleasure on such arguments. In the Old Testament God does the same Isa. 49, thing in many instances, as, Can a woman forget her child? Isa. 45, and again, Shall the clay say to him that fashioneth it, What makest thou? and in Hosea, He represents a husband set at nought by his wife. This use of human examples frequently Rom. 9, occurs in types also, as when the prophet takes the girdle, 21. and goes down to the potter's house. The meaning of the Id. 18. present example is, that Faith is more ancient than the Law,

15.

9.

Jer. 13.

which is later and only temporary, and delivered in order to pave the way for Faith. Hence he says, Brethren, I speak after the manner of men; above he had called them foolish, now he calls them brethren, at once chiding and encouraging them. Though it be but a man's covenant, yet if it be confirmed. If a man, says he, makes a covenant, does any one dare to come afterwards and overturn it, or subjoin aught to it? for this is the meaning of or addeth thereto. Much

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The Law given as a partial restraint upon sin. less then when God makes a covenant; and with whom did He do this?

Ver. 16, 17, 18. 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. 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. For if the inheritance be of the Law, it is no more of promise: but God gave it to Abraham by promise.

Thus God made a covenant with Abraham, promising that in his seed the blessing should be bestowed upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, I speak after the manner of men, that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law has the blessing to give, and life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not it, but another instead of it bestow what is promised, then is it rejected, which is most unreasonable.

Ver. 19. Wherefore then serveth the Law? it was added because of transgressions.

This remark again is not superfluous; observe too how he glances round at every thing, as if he had an hundred eyes. Having exalted Faith, and proved its elder claims, that the Law may not be considered superfluous, he sets right this side of the doctrine also, and proves that the Law was not given without a view, but altogether profitably. Because of transgressions; that is to say, that the Jews might not be let live carelessly, and plunge into the depth of wickedness, but that the Law might be placed upon them as a bridle, guiding, regulating, and checking them from transgression, if not in all, at least in one or two commandments. Not slight then was the advantage of the Law; but for how long?