Matthew Henry Commentary Galatians 3

Several things made the folly of the Galatian Christians worse. They had experienced the preaching of the doctrine of the cross and the administration of the Lord's Supper among them. In both of these, Christ crucified and the nature of His sufferings had been fully and clearly set forth. Had they become partakers of the Holy Spirit by the ministry of the law, or on account of any works they had done in obedience to it?

Was it not by their hearing and embracing the doctrine of faith in Christ alone for justification? Which of these had God acknowledged with tokens of His favor and acceptance? It was not by the first, but by the last. And those must be very unwise who allow themselves to be turned away from the ministry and doctrine that have been blessed for their spiritual advantage.

Alas, that men should turn from the all-important doctrine of Christ crucified to listen to useless distinctions, mere moral preaching, or wild fancies! The god of this world, by various men and means, has blinded men's eyes, so that they would not learn to trust in a crucified Savior. We may boldly demand where the fruits of the Holy Spirit are most evidently brought forth—whether among those who preach justification by the works of the law, or those who preach the doctrine of faith?

Assuredly among the latter.

The apostle proves the doctrine he had criticized the Galatians for rejecting: namely, that of justification by faith without the works of the law. He does this using the example of Abraham, whose faith held firmly to the word and promise of God, and because he believed, he was acknowledged and accepted by God as a righteous man. The Scripture is said to foresee because the Holy Spirit who inspired the Scripture foresaw.

Through faith in God's promise, he was blessed; and it is only in the same way that others obtain this privilege. Let us then study the object, nature, and effects of Abraham's faith, for who can in any other way escape the curse of the holy law? The curse is against all sinners, and therefore against all people, because all have sinned and have become guilty before God. And if, as transgressors of the law, we are under its curse, it is futile to look for justification by it.

Only those are just or righteous who are freed from death and wrath and restored to a state of life in God's favor; and it is only through faith that persons become righteous. Thus we see that justification by faith is not a new doctrine, but was taught in the church of God long before the times of the gospel. It is, in truth, the only way in which any sinners ever were, or can be, justified.

Though deliverance is not to be expected from the law, there is a way open to escape the curse and regain God's favor, namely, through faith in Christ. Christ redeemed us from the curse of the law; being made sin, or a sin-offering, for us, he was made a curse for us; not separated from God, but placed for a time under divine punishment. The heavy sufferings of the Son of God more loudly warn sinners to flee from the wrath to come than all the curses of the law; for how can God spare anyone who remains under sin, seeing that he did not spare his own Son when our sins were charged upon him?

Yet at the same time, Christ, as from the cross, freely invites sinners to take refuge in him.

The covenant God made with Abraham was not done away by the giving of the law to Moses. The covenant was made with Abraham and his Seed. It is still in force. Christ abides forever in his person, and his spiritual seed, who are his by faith.

By this we learn the difference between the promises of the law and those of the gospel. The promises of the law are made to every person. The promises of the gospel are first made to Christ, then by him to those who are by faith grafted into Christ.

Rightly to divide the word of truth, a great difference must be made between the promise and the law, concerning inward affections and the whole practice of life. When the promise is mingled with the law, it becomes nothing but the law. Let Christ always be before our eyes as a sure argument for the defense of faith against dependence on human righteousness.

If that promise was enough for salvation, what purpose, then, did the law serve? The Israelites, though chosen to be God's special people, were sinners just like others. The law was not intended to reveal a way of justification different from that made known by the promise. Instead, its purpose was to lead people to see their need for the promise by showing the sinfulness of sin, and to point to Christ, through whom alone they could be pardoned and justified.

The promise was given by God Himself; the law was given through the ministry of angels and by the hand of a mediator, namely Moses. Therefore, the law could not have been designed to set aside the promise. A mediator, as the term itself signifies, is a friend who comes between two parties and is not to act merely with and for one of them.

The great purpose of the law was that the promise, received through faith in Jesus Christ, might be given to those who believe. This was so that, being convinced of their guilt and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe in Christ and so obtain the benefit of the promise. And it is not possible that the holy, just, and good law of God—the standard of duty for all—should be contrary to the gospel of Christ. It tends in every way to promote it.

The law did not impart a living, saving knowledge. Instead, through its rites and ceremonies, especially its sacrifices, it pointed to Christ so that people might be justified by faith. In this way, the law was, as the term properly signifies, a servant to lead individuals to Christ—much as children are led to school by attendants who care for them—so that they might be more fully taught by Him the true way of justification and salvation, which is only by faith in Christ. The vastly greater advantage of the gospel dispensation is also evident, as under it we enjoy a clearer revelation of divine grace and mercy than the Jews of earlier times.

Most people remain confined as if in a dark dungeon, in love with their sins, blinded and lulled asleep by Satan through worldly pleasures, interests, and pursuits. But the awakened sinner discovers his dreadful condition. Then he feels that the mercy and grace of God are his only hope. And the terrors of the law are often used by the convincing Spirit to show the sinner his need for Christ, to bring him to rely on Christ's sufferings and merits, so that he may be justified by faith.

Then the law, by the teaching of the Holy Spirit, becomes his cherished rule of duty and his standard for daily self-examination. In this use of it, he learns to depend more simply on the Savior.