Paul, writing, to those changeable Galatians, who had so soon deserted the faith, says to them in this chapter Verse 1. O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you. Paul does not compliment them on being a very "thoughtful," "educated" "cultured" people; he does not care an atom about that matter, but because they had forsaken the simple truth of the gospel, he says, "O foolish Galatians, who hath bewitched you?" Those are hard words, Paul! Why did he not say, "Who has led you forward into more advanced views?" Not he; he calls it witchery, the work of the devil, and it is nothing better; and the wisdom of it is no better than the trickery of some old witch. If you take your eyes off Christ, it must he witchcraft that makes you do it. There is such glory, such beauty, such perfection, such wisdom, such divinity in Christ crucified that, if you turn from that sight to anything else, no matter how scientific and learned it may be, you are foolish, indeed, and somebody has "bewitched you." 2. This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith? They had gone off into legality; they were trying to be saved by ceremonies, and by works of their own. "Well," asks Paul, "how did you receive the Spirit,-the Spirit by which miracles were wrought among you, the Spirit by which you spoke with unknown tongues, the Spirit which Changed and renewed your hearts? If you did indeed receive him, did you receive him by the works of the law, or by the hearing of faith?" There was only one reply to the question; the Spirit came to them as the result of faith. 3. Are ye so foolish having begun in the Spirit, are ye now made perfect by the flesh? If the very beginning of your religion was spiritual, a work of the Spirit received by faith, are you now going to be perfected by the flesh, by outward rites and ceremonies, or by efforts of your own? 4. Have ye suffered so many things in vain? if it be yet in vain. You had to struggle and endure much contention within your own spirit to get upon the ground of faith at all; are you going to throw all that away? Is all the experience of your past life to go for nothing, and are you now going to begin on a lower and baser platform? 5. He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it by the works of the law, or by the hearing of faith? He knew that they must reply that it was faith, and not the works of the law, that gave those miraculous powers. 6. Even as Abraham believed God, and it was accounted to him for righteousness. That is the old way, the way of faith. It is not here recorded that Abraham did anything, though he did much; but the one thing that was "accounted to him for righteousness" was this, that he "believed God." 7. Know ye therefore that they which are of faith, the same are the children of Abraham. Not this nation or that, as Anglo-Israelites might say; but those that are of faith, these are the children of Abraham. Abraham is the father of the faithful, the believers, and believers are all the children of Abraham, Race has nothing to do with this matter; an end has been put to all that. God is not the God of the Jews only, but also of the Gentiles; and here is a new race whose distinction is not that they were horn of blood, or of the will of the flesh, or of the will of man, but by the will of God; and this is the token by which they are known, they believe God, and it is accounted to them for righteousness, even as it was accounted to Abraham. 8. And 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. That is the gospel; and we are blessed by it, because we believe in Christ, and so become the children of believing Abraham. 9,10. So then they which be of faith are blessed with faithful Abraham. For as many as are of the works of the law are under the curse: All the people in the world who think themselves good, all the mere moralists, all those who, however amiable they may be, however excellent and religious they may be, are trusting to be saved by good works, are all under the curse, as surely as the drunkard, or the liar, or the swearer, is under the curse. 10. Far 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. That is all that Moses can say to you, and all that the Old Testament can reveal to you. Apart from faith in Christ, all its rites and ceremonies, all its laws and precepts, if you are resting in them, can only land you under the curse, because you cannot continue in all things which are written in the hook of the law to do them. You have not so continued thus far, you will not so continue, and nothing but an absolutely perfect obedience to the law could save a man by the way of works; and as that obedience is not possible, we come under the curse if we come under the law. 11. But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. Here Paul quotes again from the Old Testament Scriptures: "The just shall live by faith." Even the just man lives by faith; then, how can you who are not just expect to live in any other way? 12. And the law is not of faith: bat, The man that doeth them shall live in them. The very spirit of law is the spirit of works; and as life only comes by faith, it cannot come by the works of the law, for they are not of faith. Now comes the gospel, clear and bright, like the sun rising out of a thick fog. 13. Christ hath redeemed us from the curse of the law, being made accurse for us: for it is written, Cursed is every one that hangeth on a tree Here is substitution; what else can the words mean? Christ hung on a tree for us, bearing our curse, in our room, and place, and stead. 14. That the blessing of Abraham's might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith. Christ was made a curse for us that the blessing might come upon us. He took our curse that we might take the blessing from his own dear hands, and might possess it evermore. 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. A covenant is a covenant; whatever happens, it cannot be altered, it stands, though it was only made by men. 16. 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. Quoting from the Old Testament, we may believe in the absolute plenary inspiration of that Sacred Book, because the apostle founds an argument upon the singular of a noun having been used rather than the plural. 17. 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. Is not that splendid argument? The covenant was made with Abraham that God would bless him and his seed. Well now, four hundred and thirty years after, the law was given on Sinai; but that could not affect a covenant made four hundred and thirty years before. The argument goes to prove that the covenant of grace is not affected by any law of rites and ceremonies; nay, not even by the moral law itself. The covenant made with Abraham and his seed must stand; the seed signifies those who believe, therefore, the covenant stands fast with Abraham and all other believers. 18. For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise. All through the Book of Genesis, it is promise, promise, and promise. Isaac was an heir of the promise, and Jacob was an heir of the promise. In fact, Isaac was born by promise, and Ishmael the elder brother did not inherit the blessing because he was born after the flesh. They who believe in Christ are heirs according to the promise. Now, a promise takes us out of the region of law. 19. Wherefore then serveth the law? What is the use of it? 19, 20. 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. Now a mediator is not a mediator of one, but God is one. The law had its uses, blessed uses. The law should be used for its own purposes, and then it is admirable, it is divine. Take it out of its own proper use, make it a master instead of being a servant, and it is something like fire, which, in your grate, will comfort you, but if it masters you, it burns your house, and destroys you. 21, 22. 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. But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. It shuts you all up as in a dungeon, that by the one and only door of faith in Christ you might come out into a glorious liberty. 23, 24. But before faith came, we were kept under the law, shut up unto the faith, which should afterwards be revealed. Wherefore the law was our schoolmaster-This is an unfortunate translation; it should be, "The law was our pedagogue." That was a slave, who was employed by the father of a family, to take his boy to school, and bring him home again. He often also was permitted to whip the boy if he did not learn his lessons well. "The law was our pedagogue" 24, 25. To bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer under a schoolmaster. We have outgrown him. God has given us power now to go to Christ's school ourselves, joyfully and cheerfully. I remember, and I daresay you also do, when that pedagogue whipped us very sorely; I am glad that I am no longer under his power. 26, 27. For ye are all the children of God by faith in Christ Jesus. For as many of you as have been baptized into Christ have put on Christ. You set forth that truth in your baptism; you then confessed that you were dead to sin, and declared that you were risen again in Christ to newness of life. Whatever you had to do with the law before, you were dead and buried to it, and to everything but Christ, 28, 29. There is neither Jew nor Greek, there is neither bond nor free, there is neither mate nor female: for ye are all one in Christ Jesus. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise. That settles the question; if you belong to Christ, you are the children of Abraham. Come then, and, without the least hesitation, claim all the privileges that belong to Abraham's seed. If you have come under the promise, enjoy its blessings, and do not go hack to trusting in rites and ceremonies, or in works of your own performing, but live a life of joyous faith in Jesus Christ your Lord.
