Galatians 3:17 Kommentar

The apostle in this chapter, I. Reproves the Galatians for their folly, in suffering themselves to be drawn away from the faith of the gospel, and endeavours, from several considerations, to impress them with a sense of it. II. He proves the doctrine which he had reproved them for departing from - that of justification by faith without the works of the law, 1. From the example of Abraham's justification. 2. From the nature and tenour of the law. 3. From the express testimony of the Old Testament; and, 4. From the stability of the covenant of God with Abraham. Lest any should hereupon say, "Wherefore then serveth the law?" he answers, (1.) It was added because of transgressions. (2.) It was given to convince the world of the necessity of a Saviour. (3.) It was designed as a schoolmaster, to bring us to Christ. And then he concludes the chapter by acquainting us with the privilege of Christians under the gospel state.

INTRODUCTION TO GALATIANS 3 In this chapter the apostle reproves the Galatians for their disobedience to the Gospel, and departure from it; confirms the doctrine of justification by faith, by various arguments; shows the use of the law, and the abrogation of it, and makes mention of several privileges which belong to believers in Christ. He begins with a sharp reproof of the Galatians, and represents them as foolish and bewitched, and charges them with disobedience to the truth of the Gospel, which is aggravated by the clearness of the Gospel ministry, in which a crucified Christ, and justification by him, had been so evidently set before them, Gal 3:1, and by the fruit and effect of it, they having received the Spirit by it, and not by the preaching of the law of works, Gal 3:2 and it still increased their folly, that whereas they had begun with the Spirit of God, and set out in a dependence on him and his grace, they seemed now as if they would end in a carnal and legal way, Gal 3:3. To which is added, the consideration of their having suffered many things for the sake of the Gospel, which must be suffered in vain should they relinquish the Gospel, though the apostle hoped otherwise of them, Gal 3:4, nay, they had not only received through the preaching of the Gospel the Spirit, and his graces, but even extraordinary gifts attended it, for the confirmation of it, Gal 3:5, so that this case of theirs was a very aggravated one, and they were guilty of great folly and madness: from hence the apostle passes to the main thing in dispute, the great truth of justification by faith in the righteousness of Christ, which these persons were departing from, and which he establishes by several arguments; and first from the instance and example of Abraham, who was justified by faith, as appears from that which he believed, being imputed to him as his justifying righteousness, Gal 3:6, and as many as are believers in Christ are his spiritual children, and so undoubtedly are justified the same way their father was, Gal 3:7, and particularly that the Gentiles are justified by faith is clear from the preaching of the Gospel to Abraham, and the promise made unto him, that in his seed all nations should be blessed; that is, with the blessing of justification, Gal 3:8. The conclusion of which instance and example is, that as faithful Abraham was blessed with a justifying righteousness through faith, so all that believe are blessed along with him with the same blessing, Gal 3:9, and that no man can be justified by the works of the law is certain, since the law is so far from justifying any on account of obedience to it, that it pronounces a curse upon all that do not perfectly and constantly fulfil it, Gal 3:10. And this is still further evident from a passage in the prophecy of Hab 2:4 which declares, that the just live by faith, or that those who are truly righteous are such who are justified by it, Gal 3:11. And this is illustrated by the law and faith being contrary; for if a just man lives by faith, then not by the law, for the law does not direct a man to believe, but to work, and to live by his works, Gal 3:12. And the apostle having spoken of the law as a cursing law, takes the opportunity of showing how believers are delivered from the curse of it, which is done by Christ's being made a curse for them; and that he was, appears from his being crucified and hanged on a tree; the ends of which were, that the same blessing of justification Abraham had, might come upon the Gentiles through Christ, and that they might by faith receive the promise of the Spirit, Gal 3:13 so that it is clear from hence, that the blessing of justification is through Christ's being made a curse, and is received by faith, and is not by the works of the law. The apostle next argues from the inheritance being by covenant, testament, or promise, and therefore not by the law: he observes, that a man's covenant or testament, when confirmed, can neither be disannulled, nor have anything added to it, and much less can the covenant or testament of God, confirmed of him in Christ, be disannulled by the law, or the promise in it be made of none effect by that which was several hundred years after a declaration of it to Abraham, to whom, and to whose seed, the promises were made; so that it unavoidably follows, that since the inheritance or blessing of life is by promise, as is clear from its being given to Abraham by promise, then it is not of the law, Gal 3:15. And whereas an objection might arise, if this be the case, of what use and service can the law be? to what purpose, or for what end, was that given? The apostle answers, that it was added because of transgressions; and that it was to endure until Christ should come, to whom the promise was made; and accordingly it was published in a very grand and solemn manner by angels, and was put into the hands of a mediator, Moses, who stood between God as one party, and the people of Israel as another, Gal 3:19. Moreover, as it might be further objected, that, according to this way of reasoning, the law is against the promises; the apostle replies in a way of detestation and abhorrence of any such thing, and by an argument from the insufficiency of the law to justify, since it cannot give life, Gal 3:21. And then proceeds to point out another use of the law, which is to conclude men under sin, or convince men of it, that they, seeing their need of righteousness and life by Christ might receive the promise of it through faith in him Gal 3:22, and so far were men from being justified by the law under the former dispensation, that they were kept under it as in a garrison, and shut up in it as in a prison, until Christ, the object of faith, was revealed, and released them, Gal 3:23, and was moreover as a rigid and severe schoolmaster; and so it continued until the times of Christ; and these therefore being the uses of the law, it is a clear case that justification is by faith, and not by that, Gal 3:24. Besides, Christ being now come, the Jews themselves are no more under this law as a schoolmaster; it is now abolished, and therefore there is no justification by it, Gal 3:25. And that this is the case of true believers in Christ is evident, because such are the children of God, and are taught and led by the Spirit of God, and are free, and not under the law as a schoolmaster, Gal 3:26. Besides, as they are baptized into Christ, they have put him on, as the Lord their righteousness, and so profess to be justified by him, and him only, Gal 3:27, and these, let them be of what nation, sex, state, and condition soever, are all one in Christ, and are all justified in one and the same way; and being Christ's they are Abraham's spiritual seed, and so heirs of the same promise of righteousness and life as he, Gal 3:28.

And this I say,.... Assert and affirm as a certain truth, that is not to be gainsaid; that the covenant that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul; by "the covenant" is meant, not the covenant made with Adam, as the federal head of all his posterity; for this was made two thousand years before the law was given; nor that which was made with the Israelites at Mount Sinai, for that itself is the law, which was four hundred and thirty years after this covenant; nor the covenant of circumcision given to Abraham, for that was not so long by some years, before the giving of the law, as the date here fixed: but "a covenant confirmed of God in Christ"; a covenant in which Christ is concerned; a covenant made with him, of which he is the sum and substance, the Mediator, surety, and messenger; and such is what the Scriptures call the covenant of life and peace, and what we commonly style the covenant of grace and redemption; because the articles of redemption and reconciliation, of eternal life and salvation, by the free grace of God, are the principal things in it. This is said to be "in Christ", , "with respect to Christ"; though the Vulgate Latin and Ethiopic versions leave out this clause, nor is it in the Alexandrian copy, and some others; meaning either that this covenant has respect to Christ personal, he having that concern in it, as just now mentioned, and as it was made manifest and confirmed to Abraham, was promised in it to spring from him; or rather that it has respect to Christ mystical, as before, to all Abraham's spiritual seed, both Jews and Gentiles: and this is said to be "confirmed of God", with respect thereunto; which must be understood, not of the first establishment of the covenant, in and with Christ, for that was done in eternity; nor of the confirmation of it by his blood, which was at his death; nor of the confirmation of it in common to the saints by the Spirit of God, who is the seal of the covenant, as he is the Spirit of promise; but of a peculiar confirmation of it to Abraham, either by a frequent repetition thereof, or by annexing an oath unto it; or rather by those rites and usages, and even wonderful appearances, recorded in Gen 15:9 and which was "four hundred and thirty years before" the law was given, which are thus computed by the learned Pareus; from the confirmation of the covenant, and taking Hagar for his wife, to the birth of Isaac, 15 years; from the birth of Isaac, to the birth of Jacob, 60 years, Gen 25:26, from the birth of Jacob, to his going down into Egypt, 130 years, Gen 47:9, from his going down to Egypt, to his death, 17 years, Gen 47:28 from the death of Jacob, to the death of Joseph in Egypt, 53 years, Gen 50:26 from the death of Joseph, to the birth of Moses, 75 years; from the birth of Moses, to the going out of the children of Israel from Egypt, and the giving of the law, 80 years, in all 430 years. The Jews reckoned the four hundred years spoken of to Abraham, Gen 15:13 and mentioned by Stephen, Act 7:6 from the birth of Isaac; but they reckon the four hundred and thirty years, the number given by Moses, Exo 12:40 and by the apostle here, to begin from the confirming the covenant between the pieces, though somewhat differently counted; says one of their chronologers (f), we reckon the 430 years from the 70th year of Abraham, from whence to the birth of Isaac were 30 years, and from thence to the going out of Egypt, 400 years; and another (g) of them says, "they are to be reckoned from the time that the bondage was decreed, in the standing between the pieces; and there were 210 years of them from thence to the going down to Egypt, and these are the particulars; the 105 years which remained to Abraham, and the 105 years Isaac lived after the death of Abraham, and there were 10 years from the death of Isaac, to the going down to Egypt, and it remains that there were 210 years they stayed in Egypt:'' another (h) of their writers says, "that from the time that the decree of the captivity of Egypt was fixed between the pieces, to the birth of Isaac, were 30 years; and from the birth of Isaac to the going down of the children of Israel into Egypt, 400 years; take out from them the 60 years of Isaac, and the 130 years that Jacob had lived when he went into Egypt, and there remain 210.'' Josephus reckons (i) these years from Abraham's coming into the land of Canaan, to the departure of the children of Israel out of Egypt, and makes them 430, agreeably to Exo 12:40 and to the apostle here, and to the Talmud; See Gill on Act 7:6. However, be these computations as they will, it is certain, that the law, which was so long after the confirming of the covenant to Abraham, could not make it null and void: or that it should make the promise of none effect; the particular promise of the covenant, respecting the justification of Abraham and his spiritual seed, by faith in the righteousness of Christ. (f) Ganz Tzemach David, par. 1. fol. 7. 1. (g) Juchasln, fol. 156. 2. (h) Jarchi in T. Bab. Megilla, fol. 9. 1. (i) Antiqu. l. 2. c. 15. sect. 2.

Thus God made a covenant with Abraham, promising that in his seed the blessing should come 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 bestows the blessings even 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 that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.

(V. 15 seqq.) Brothers, I speak in human terms: yet no one rejects or adds to a man's covenant, which has been confirmed. The promises were made to Abraham and to his seed. It does not say, 'and to seeds,' referring to many, but referring to one, 'and to your seed,' who is Christ. Now I say this: the covenant, which was confirmed by God, the law, which came four hundred and thirty years later, does not invalidate the promise, so as to abolish it. For if the inheritance is based on the law, it is no longer based on a promise. But God gave to Abraham a promise. The Apostle, who became all things to all people in order to gain everyone, is a debtor to Greeks and Barbarians, to the wise and the foolish, even to the Galatians whom he had just called foolish. For he did not use the same arguments with them as he did with the Romans, but simpler ones; things that even fools could understand and almost from the street corner. And so that it would not seem that he did it out of ignorance and not skill, he appeases the wise reader beforehand, and he tempers what he is going to say with a preface: Brothers, I speak as a human being. For what I am about to say, I do not speak according to God: I do not speak according to hidden wisdom, and those who can eat solid food, but according to those who are nourished by the tender milk of the stomach, and are unable to bear great things. (1 Corinthians 5). Therefore, to the Corinthians, among whom fornication was heard, and such fornication that even among the Gentiles, he says: I speak, and not the Lord. (1 Corinthians 7:12). And to the same in the second [letter]: What I am saying, I do not speak according to the Lord, but as if in foolishness (II Cor. XI, 17). Some think that when he is about to discuss examples from the testament of a man and the death of the testator and other things of human similarity, he said: Brothers, I say according to man: although it seems to me, and for this reason indeed that they think, but especially because of what follows being stated (or promised), namely: He does not say 'and to seeds' as if in many, but as if in one, and to your seed, which is Christ. While traversing all the scriptures in meaning and memory, I have never found the seed of writing in the plural number, but whether in a positive or negative sense, it is always in the singular number. Furthermore, the following is inferred: But I say that this testament is confirmed by God, if anyone diligently compares the Hebrew volumes and other editions with the translation of the Septuagint interpreters, they will find where the testament is written, not to sound like testament, but a covenant, which is called 'Berith' in the Hebrew language. Therefore, it is clear that the Apostle did what he promised, and he did not use hidden meanings to the Galatians, but rather everyday and lowly things that could displease the prudent (I speak in human terms unless I add this). To calculate the years from the time when the Lord spoke to Abraham, saying, 'And in your seed all the nations of the earth shall be blessed' (Genesis 22:18), until the lawgiver Moses: whether they are four hundred and thirty, or how the Lord promises to Abraham in Genesis that his descendants shall come out of the land of bondage after four hundred years. For it is not a small matter, and sought after by many, I do not know if it was invented by someone else. Also, that which is read in the same book about Thamar and her two little ones (Genesis 38), that is, that the first one called Zara extended his hand, and the midwife tied a scarlet thread on it, and then, as he pulled his hand back inside, the hand of the one named Phares was extended in its place. It is fitting that this demonstrates how Israel, in the work of the Law, extended his hand and contracted it, polluted by the blood of the prophets and of the Savior himself. But afterwards, the people of the Gentiles burst forth, because of whom it is often said to have been destroyed, and the middle wall that had been between the Jews and the Gentiles was broken down, so that there would be one flock and one shepherd, and there would be glory, and honor, and peace to everyone who does good, to the Jew first and also to the Greek. However, the simple meaning that is hidden in this passage has this force, that the Apostle teaches that the promises that were made to Abraham cannot be destroyed by the Law, which was given afterwards, and that the later things cannot take priority over the earlier ones, since the promises were given to Abraham four hundred and thirty years before, so that all nations would be blessed in him. But the observation is, that whoever had done it, would live in it, after four hundred and thirty years Moses gave it on Mount Sinai. On the contrary, this could be said: Why then was it necessary to give the Law after so much time of promise, when even with the Law given, the suspicion of a broken promise could arise, and the Law given would not be profitable while the promise remained? The Apostle, foreseeing this question, poses and explains it to himself in the following, saying:

If the law justifies, Abraham was not justified, since he lived long before the law. Since they cannot say this, they are forced to admit that a man is justified not by works of the law but by faith. And he compels us to understand that all the ancients who were justified were justified from the same faith. For as we are saved by believing partly in a past event, that is, the first coming of the Lord, and partly in a future one, that is, his second coming, they believed the whole of it, that is, both comings as events. The Holy Spirit reveals this for their salvation.

Once the promise had been established, the law was given subsequently, not so that it could undermine the promise but so that it might point to what was to be fulfilled and when it would come.

"Now this I say: a covenant." For the sake of clarity he continues the discourse. "by God in Christ." For the promise was to Christ. For he said, "In your seed all the nations shall be blessed." For this is, "in you." And the seed of Abraham according to the flesh is Christ. — [PHOTIUS] "which came four hundred and thirty years later." Four hundred and thirty years are therefore gathered: from Abraham's seventy-fifth year to the one hundredth (when Isaac was born) are counted twenty-five years; Isaac was sixty years old (when Jacob was born); Jacob was ninety-five years old (when he begot Joseph); Joseph was one hundred and ten years old; the years spent in Egypt were one hundred and forty-four (from Joseph's death, according to the translation of the Seventy Translators, as appears in Exodus 12): together four hundred and thirty-four. [end of the excerpt by Photius] —

In what way, then, can the law annul this covenant, agreement, and promise, so that the nations would receive blessing not in Christ but through the commandments of the law? For this would be nothing other than the overthrow of the promise, which is absurd.

Then when he says, "Now this I say: that the testament which was confirmed by God," he draws his conclusion. Here let us see, in order, what it is that he says. He says therefore that this is what God promised to Abraham. But this is a "testament," i.e., a promise that he would obtain an inheritance: "I will make a new covenant with the house of Israel and with the house of Juda" (Jer 31:31). He says, "confirmed" (in keeping with what he said above, namely, "a man's testament, if it be confirmed, no man despiseth nor addeth to it") "by God," i.e., by the One who promised. "The testament was confirmed," namely, with an oath: "By my own self have I sworn" (Gen 22:16); "That by two immutable things in which it is impossible for God to lie, we may have the strongest comfort" (Heb 6:18). This testament, I say, the Law doth not disannul: "the law," namely, "which was made" and given by God through Moses: "For the law was given by Moses" (Jn 1:17) "after four hundred thirty years." Then, as if to explain what he had said, he adds, "doth not disannul to make the promise of no effect." For the aforesaid testament would have been disannulled if the promise made to Abraham were set aside, i.e., made fruitless, as though the seed promised to Abraham were not enough to bless the Gentiles. But as a matter of fact, the promises made to the patriarchs were not set aside by Christ but confirmed: "For I say that Christ Jesus was minister of the circumcision to confirm the promises made unto the fathers" (Rom 15:8); "For all the promises of God are in him 'It is'" (2 Cor 1:20). "After four hundred thirty years"—this concords with Exodus (12:40): "The abode of the children of Israel that they made in Egypt was four hundred thirty years," and with Acts (7:6): "And God said to him," i.e., to Abraham, "that his seed should sojourn in a strange country and that they shall bring them under bondage four hundred thirty years." But against this, it is said in Genesis (15:13): "Know thou before that thy seed shall be a stranger in a land not their own, and they shall bring them under bondage and afflict them four hundred years." I answer that if you count the years between the first promise made to Abraham (Genesis Ch. 12), and the exodus of the children of Israel from Egypt (when the Law was given) there will be four hundred thirty years, as is written here and in Exodus (Ch. 12) and Acts (Ch. 7). But if you begin to count from the birth of Isaac, concerning which Genesis (Ch. 21) speaks, there are only four hundred five years. For twenty-five years elapsed between the promise made to Abraham and the birth of Isaac: for Abraham was seventy-five years old when he left his own country and the first promise was made to him, as is recorded in Ch. 21 of Genesis; and he was one hundred years old when Isaac was born, as is recorded in the same chapter. That there were four hundred five years between the birth of Isaac and the exodus of the children of Israel from Egypt is proved by the fact that Isaac was sixty years old when he begot Jacob, as is had in Genesis (Ch. 25). Jacob, on the other hand, was one hundred thirty years old when he entered Egypt, as is recorded in Genesis (Ch. 47). Therefore from the birth of Isaac to Jacob's entry into Egypt were one hundred ninety years. Now Joseph was thirty years old when he stood before Pharaoh, as is recorded in Genesis (Ch. 41). After that there were seven years of plenty and two of want; and it was after that that Jacob came to Egypt, as is recorded in Genesis (Ch. 45). But Joseph lived one hundred ten years, as is mentioned in the final chapter of Genesis. If thirty-nine years be subtracted from this there remain seventy-one years. Consequently from the birth of Isaac to Joseph's death there were two hundred sixty-one years. Furthermore, the children of Israel remained in Egypt for one hundred forty-four more years after Joseph's death, as Rabanus says in a Gloss on the Acts (Ch. 7). Therefore from the birth of Isaac to the exodus from Egypt and the giving of the Law four hundred five years elapsed. However, the scripture in Genesis (Ch. 17) was not concerned with minutiae. Or it can be said that during Isaac's fifth year Ishmael was cast forth, leaving Isaac the sole heir of Abraham. Reckoning from this date, we have our four hundred years.

The apostle inquires how they could be so foolish as to renounce the Gospel of Christ and turn back to the law, after having heard, received, and suffered so much for the Gospel, Gal 3:1-5. Asserts the doctrine of justification by faith, on the example of Abraham, Gal 3:6-9. Shows that all who are under the law are under the curse, from which Christ alone redeems us; and the promise made to Abraham comes to the Gentiles who believe, Gal 3:10-14. For the covenant is not by the works of the law, but by promise, Gal 3:15-18. The law was given to show the sinfulness of sin, and to act as a schoolmaster till Christ should come, Gal 3:19-25. It is by faith only that any become children of God, Gal 3:26. And under the Gospel, all those distinctions which subsisted under the law are done away; and genuine believers, whether Jews or Gentiles, bond or free, are one in Christ Jesus, and accounted the genuine children of Abraham, Gal 3:27-29.

Confirmed before of God in Christ - i.e. The promise of justification, etc., made to believers in Christ Jesus, who are the spiritual seed of Christ, as they are children of Abraham, from the similitude of their faith. Abraham believed in God, and it was reckoned to him for justification; the Gentiles believed in Christ, and received justification. Probably the word Christ is to be taken, both here and in the preceding verse, for Christians, as has already been hinted. However it be taken, the sense is plainly the same; the promise of salvation must necessarily be to them who believe in Christ, for he is the promised seed, Gen 3:15, through whom every blessing is derived on mankind; and through his spiritual seed - the true Christians, the conquests of the cross are daily spreading over the face of the earth. The present unparalleled dispersion of the sacred writings, in all the regular languages of the universe, is a full proof that all the nations of the earth are likely to be blessed through them; but they have nothing but what they have received from and through Christ. Four hundred and thirty years after - God made a covenant with Abraham that the Messiah should spring from his posterity. This covenant stated that justification should be obtained by faith in the Messiah. The Messiah did not come till 1911 years after the making of this covenant, and the law was given 430 years after the covenant with Abraham, therefore the law, which was given 1481 years before the promise to Abram could be fulfilled, (for so much time elapsed between the giving of the law and the advent of Christ), could not possibly annul the Abrahamic covenant. This argument is absolute and conclusive. Let us review it. The promise to Abraham respects the Messiah, and cannot be fulfilled but in him. Christians say the Messiah is come, but the advent of him whom they acknowledge as the Messiah did not take place till 1911 years after the covenant was made, therefore no intermediate transaction can affect that covenant. But the law was an intermediate transaction, taking place 430 years after the covenant with Abraham, and could neither annul nor affect that which was not to have its fulfillment till 1481 years after. Justification by faith is promised in the Abrahamic covenant, and attributed to that alone, therefore it is not to be expected from the law, nor can its works justify any, for the law in this respect cannot annul or affect the Abrahamic covenant. But suppose ye say that the law, which was given 430 years after the covenant with Abraham, has superseded this covenant, and limited and confined its blessings to the Jews; I answer: This is impossible, for the covenant most specifically refers to the Messiah, and takes in, not the Jewish people only, but all nations; for it is written, In thy seed - the Messiah and his spiritual progeny, shall all the nations of the earth be blessed. This universal blessedness can never be confined, by any figure of speech, or by any legal act, to the Jewish people exclusively; and, as the covenant was legally made and confirmed, it cannot be annulled, it must therefore remain in reference to its object. In opposition to us, the Jews assert that the Messiah is not yet come; then we assert, on that ground, that the promise is not yet fulfilled; for the giving of the law to one people cannot imply the fulfillment of the Abrahamic covenant, because that extends to all nations. However, therefore, the case be argued, the Jewish cause derives no benefit from it; and the conclusion still recurs, salvation cannot be attained by the works of the law, forasmuch as the covenant is of faith; and he only, as your prophets declare, who is justified by faith, shall live, or be saved. Therefore we still conclude that those who are only under the law are under the curse; and, as it says, he that doeth these things shall live in them, and he that sinneth shall die, there is no hope of salvation for any man from the law of Moses. And the Gospel of Jesus Christ, proclaiming salvation by faith to a sinful and ruined world, is absolutely necessary, nor can it be superseded by any other institution, whether human or Divine. How we arrive at the sum of 430 years may be seen in the note on Exo 12:40 (note). Dr. Whitby also gives a satisfactory view of the matter. "The apostle refers to the promise made, Gen 12:3, since from that only are the 430 years to be computed, for then Abraham was 75 years old, Gen 12:4; from thence to the birth of Isaac, which happened when Abraham was 100 years old, (Gen 21:5), 25 years; from his birth to the birth of Jacob, 60 years, for Isaac was 60 years old when Rebecca bare him, Gen 25:26. From Jacob's birth to the descent into Egypt, 130 years, as he said to Pharaoh, Gen 47:9. The abode of him and his posterity in Egypt was 215 years; so that, with their sojourning in Canaan, was 430 years;" the sum given here, and in Exo 12:40 (note).

REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29) that ye should not obey the truth--omitted in the oldest manuscripts. bewitched--fascinated you so that you have lost your wits. THEMISTIUS says the Galatians were naturally very acute in intellect. Hence, Paul wonders they could be so misled in this case. you--emphatical. "You, before whose eyes Jesus Christ hath been graphically set forth (literally, in writing, namely, by vivid portraiture in preaching) among you, crucified" (so the sense and Greek order require rather than English Version). As Christ was "crucified," so ye ought to have been by faith "crucified with Christ," and so "dead to the law" (Gal 2:19-20). Reference to the "eyes" is appropriate, as fascination was supposed to be exercised through the eyes. The sight of Christ crucified ought to have been enough to counteract all fascination.

this I say--"this is what I mean," by what I said in Gal 3:15. continued . . . of God--"ratified by God" (Gal 3:15). in Christ--rather, "unto Christ" (compare Gal 3:16). However, Vulgate and the old Italian versions translate as English Version. But the oldest manuscripts omit the words altogether. the law which was--Greek, "which came into existence four hundred thirty years after" (Exo 12:40-41). He does not, as in the case of "the covenant," add "enacted by God" (Joh 1:17). The dispensation of "the promise" began with the call of Abraham from Ur into Canaan, and ended on the last night of his grandson Jacob's sojourn in Canaan, the land of promise. The dispensation of the law, which engenders bondage, was beginning to draw on from the time of his entrance into Egypt, the land of bondage. It was to Christ in him, as in his grandfather Abraham, and his father Isaac, not to him or them as persons, the promise was spoken. On the day following the last repetition of the promise orally (Gen 46:1-6), at Beer-sheba, Israel passed into Egypt. It is from the end, not from the beginning of the dispensation of promise, that the interval of four hundred thirty years between it and the law is to be counted. At Beer-sheba, after the covenant with Abimelech, Abraham called on the everlasting God, and the well was confirmed to him and his seed as an everlasting possession. Here God appeared to Isaac. Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise. cannot--Greek, "doth not disannul." make . . . of none effect--The promise would become so, if the power of conferring the inheritance be transferred from it to the law (Rom 4:14).