Verse by Verse

6 And because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out,  “Abba, Father!”

7 Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ.

you are sons (v.6) — the Galatians were saved (Romans 8:14).

Spirit of His Son (v.6) — Romans 8:16

Abba (v.6) = father in Aramaic — familiar. Father (pater) = father in Greek — title.  So, “Abba, our Father.”

The Spirit enables believers to call God “Father.” It is the Spirit in us who cries “Abba, Father!”

therefore (v.7) = with the effect that …

no longer (v.7) —  you once were

To know God is to acknowledge Him as Father. To be known by God is to be acknowledged as a son.

Paul is urging the Galatians to remember their positions as heirs and sons by grace and not to return to servanthood to the law.

4 But when the fullness of the time had come, God sent forth His Son, born of a woman, born under the law,

5 to redeem those who were under the law, that we might receive the adoption as sons.

fullness of the time (v.4) — end of an appointed period. God had promised to send a Redeemer and knew, but had not announced, when that Redeemer would come (Acts 1:7).

sent forth (v.4) = with a commission and credentials — the same Greek word from which we get “apostles.”

sent forth His Son (v.4) — Shows the preexistence of the eternal Son

born (v.4) — became

of a woman (v.4) 1 fulfillment of Genesis 3:15. Also, that woman is mentioned and not man points to the virgin birth and sinlessness of Christ.

under the law (v.4) — born a Jew and during the time when the Jews were under the law

redeem (v.5) = buy out of slavery

those who were under the law (v.5) — the Jews, and the Gentiles who had to become Jews to be saved

we (v.5) — believers

adoption (v.5) — not by birth but as a result of God’s grace. Lit. = the place and condition of a son to one to whom it does not belong by natural descent

The Lord Jesus was born  under the law, lived under the law, and died under the penalty of the law which we broke, and in paying our penalty, He delivered us from any claims which the law had against us. He died under law, and in His resurrection, was raised into a realm where law as a legalistic system does not exist. This He did, in order that He might not only deliver us from the law but also raise believers with Himself into a realm where law does not operate. Instead therefore of being children (immature ones, nepios) under law, we became adult sons (huios) under grace. We received the adoption of sons. This expression in the Greek is literally, “in order that we might receive the adult son-placing.”  We could paraphrase it “in order that we might be placed as adult sons.” Thus, we have presented to us the status of a person under grace as compared to that of a person under law. The latter is in his minority, the former in his majority, the latter treated like a minor, the former like an adult. — Wuest, page 116.

1 Now I say that the heir, as long as he is a child, does not differ at all from a slave, though he is master of all,

2 but is under guardians and stewards until the time appointed by the father.

3 Even so we, when we were children, were in bondage under the elements of the world.

child (v.1) — minor, immature

does not differ (v.1) — has the same privileges and responsibilities as a slave

though he is master (v.1) — even though all property is willed to him or even if the father is dead and he’s already inherited.

guardians (v.2) — one to whom something is committed

stewards (v.2) — governors — with responsibility for property

These terms cover both the person and the property of the heir.

When the law was in effect, people were in a state in regard to it that corresponded to childhood.

time appointed by the father (v.2) — In the life of the Hebrew boy there came a time, appointed by the father, when “adoption” proceedings took place and the boy was declared to be the son and heir of the father.

Before that time he had been a son, indeed, but “under tutors and governors.” He had been told what he must and must not do, as well was what he may and may not do. In this he differed nothing from a servant.

But finally the “time appointed” arrives. He is a grown son now. It is assumed that he will no longer need overseers to keep him in check. There will be natural understanding and cooperation between father and son. And so the “adoption” proceedings take place — a declaration that the son now enters into all the rights and privileges of full sonship. — Stam, page 211

elements (v.3) — principles of religion. For Jews, the ceremonial aspects of their religion. For Gentiles, the practices of paganism.

of the world (v.3) — the order of human affairs

Paul is wishing to show his Galatian readers that their desire to adopt these Jewish rites, as grounds of acceptance with God, would be merely a proof and an indication that they lacked the maturity which belonged to the true followers of Christ. There are some Christians today who fail to realize that trust in ritual observances or in moral achievement or in doctrinal orthodoxy may indicate merely a relapse into second childhood on the part of those who should know the freedom of full-grown sons. — Erdman, page 81.

26 For you are all sons of God through faith in Christ Jesus.

27 For as many of you as were baptized into Christ have put on Christ.

28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.

29 And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.

all (v.26) — inclusive, whether circumcised or not

sons (v.26) — and, therefore, free from bondage to the law

through faith (v.26) — and not by circumcision

for (v.27) — not “and.” This verse isn’t in addition to verse 26 but because of verse 26.

baptized into Christ (v.27) — 1 Corinthians 12:13; Colossians 2:9-12. Not water baptism (Romans 6:3). If Paul had meant water baptism (an outward ritual), he would have been doing exactly what the Judaizers were doing.

put on (v.27) = clothed oneself with, as a stage actor takes on the dress and character of the person he portrays — but actual in this case

there is neither (v.28) = there cannot be. Neither national, social or gender distinction matter in salvation. All are one (one body) in Christ.

if you are Christ’s (v.29) — members of His Body

seed/heirs (v.29) — both lack the article because Gentiles weren’t the only seed.

Christ was Abraham’s seed and we are in Christ, so we are Abraham’s seed.

23 But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed.

24 Therefore the law was our tutor to bring us to Christ, that we might be justified by faith.

25 But after faith has come, we are no longer under a tutor.

faith (v.23) — The faith of verse 22 — Christ and His worthiness to be believed. So “before faith came” is before Christ came and especially before Paul’s message of what Christ’s death and resurrection meant.

we (v.23) — Jews, who were under the law, and Gentiles, who had to become Jews to be saved.

kept under (v.23) — a military term for preventing escape and providing protection

kept for (v.23) — a constant state

afterward = to be about to be. Imminent. Throughout the period of the law, the revelation of faith through Christ could have occurred at any moment.

tutor (v.24) = schoolmaster, child-leader. Not a teacher but a supervisor who was responsible for the moral and physical well-being of a child. Inferior in position but responsible for discipline. Paul is saying that the law didn’t bring knowledge but gave severe discipline.

bring us to Christ (v.24) — The meaning may be expressed in a paraphrase: “We were kept in ward under law … with the coming of Christ in view.” The “shutting up” was not an end in itself, it was necessary that they should know and feel the constraints of the taskmaster in order that they might welcome the Deliverer when He appeared — Galatians, by W.E. Vine, page 193.

justified by faith (v.24) — out of bondage to the law and able, by Christ, to enter into the blessing.

faith (v.25) = “the” faith. Again, the faith of verse 23. Faith has always been the means of salvation, but this faith looks back at the finished work of Christ.

It [the law] is subordinate to the gospel. It is inferior to the gospel, yet it makes men ready for the gospel. Its function is that of a “tutor.” Probably this is the best translation of the Greek word paidagogos, which Paul here employs. For this word there is no exact equivalent in English. It defines an office which does not exist in modern life. The pedagogue, in the days of Paul, was a trusted servant, usually a slave, whose duty was not merely to lead his young master to school but in some measure to supervise his manners and morals. He was not qualified to instruct, nor was he given authority to control, but he was appointed to attend and to safeguard the child until his charge attained maturity and was no longer in need of guidance and discipline.

Such, according to Paul, was the place and function of the Mosaic law. It was a stern tutor intended for the guidance of the Jewish race. It regulated outward actions. it prescribed right conduct. It imposed certain checks upon evil until those under its guidance were ready for the spiritual freedom to be found in Christ. — The Epistle of Paul to the Galatians, by Charles E. Erdman, page 75.

21 Is the law then against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law.

22 But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe.

The law came after the promise and was inferior to it. Was the law in opposition to the promise?

Certainly not! (v.21) — God forbid. It is incomprehensible. The law reflects God’s righteousness. The promise reflects God’s grace.

life (v.21) — lit. make alive, spiritual life

truly (v.21) = really, not just seemingly or pretending

righteousness (v.21) = (here) life — all that came via the promise

Romans 8:3-5 — For what the law could not do in that it was weak through the flesh, God did by sending His own Son in the likeness of sinful flesh, on account of sin: He condemned sin in the flesh, that the righteous requirement of the law might be fulfilled in us who do not walk according to the flesh but according to the Spirit.

The failure of the law to give life wasn’t due to a fault in the law but in those to whom it was given.

Scripture (v.22) — Deuteronomy 27:26; Psalm 143:2; Romans 3:9-20

confined (v.22) = shut up, as fish in a net — with no excuse

under sin (v.22) — under sin’s dominion

that (v.22) = in order that

promise by faith (v.22) — promise (which is given) by faith

faith in Jesus Christ (v.22) — His worthiness to be believed

The law demanded righteousness but could not give it.

The apostle then asks the question, “Is the law then against the promises of God?” The answer is that the law and the promises are not in conflict because each has a distinct function. The law is a ministry of condemnation. The promises are a ministry of salvation. The law judges a person on the basis of obedience or disobedience. The promises judge man on a basis of faith. The law, whose ministry is one of condemnation, was not intended to express God’s attitude towards man. God’s attitude towards man is one of grace. The law is not the basis of God’s judgment of man. A sinner who rejects Christ, goes to the Lake of Fire for all eternity, not because he has broken God’s laws, for his sin is paid for. He goes to a lost eternity because he rejects God’s grace in the Lord Jesus. The law is a revelation of the sinner’s legal standing, and as such condemns him. It cannot therefore justify him, as the Judaizers claim. — Wuest, page 107.

19 What purpose then does the law serve? It was added because of transgressions, till the Seed should come to whom the promise was made; and it was appointed through angels by the hand of a mediator.

20 Now a mediator does not mediate for one only, but God is one.

What purpose then does the law serve? — if the law cannot procure the gift of the Spirit, v.2, if it does not give evidence of possessing any inherent power, v.5, if no man is justified by it, if no man obtains life by its means, if no one is brought into the enjoyment of blessing by it, vs. 11, 12, 14, then what purpose was it intended to serve? With what object was it given? The question arises here naturally, for it cannot be supposed that God gave this law gratuitously, purposelessly, and yet the apostle had denied to the law every advantage claimed, and left it without any ostensible reason for its existence — Vine, page 191.

added (v.19) = placed beside. The law was given in addition to the promise.

because of (v.19) = to provoke

transgressions (v.19) = breach of the law, to step beyond a fixed point into forbidden territory. The law didn’t make men sinners, but it did make them transgressors. (Romans 5:13; 7:8) Man did not realize his sinfulness under the promise, so the law was given so sin could not be mistaken or confused.

the Seed (v.19) = Christ. The promise is eternal, but the law only continued until Christ came.

appointed (v.19) = ordained, administered. The law, administered by angels (Deuteronomy 33:2; Hebrews 2:2) is inferior to the promise, administered by God.

by the hand (v.19) = by agency of

mediator (v.19) — Moses (Exodus 20:19; Deuteronomy 5:5).

The object of this section of the apostle’s argument seems to be to demonstrate the inferiority of the old economy, glorious thought it was, to the new, and to this end he enumerates four points of difference:

1. the law was given in order to justify God in His condemnation of men;

2. it was a temporary expedient;

3. it was given through the agency of angels;

4. it was received by a human mediator.

Whereas:

1. the gospel of grace, wherein the promise is embodied and potentially fulfilled, is given for the salvation of men;

2. it is final and permanent;

3. it is ministered directly by God Himself, apart from angelic agency;

4. it is received by men, apart from  human mediation.

Thus the words of the apostle, written in another connection are true also in this: “If the ministration of condemnation is glory, much rather doth the ministration of righteousness exceed in glory,” 2 Corinthians 3:9. — Vine, page 192-193.

not mediate for one (v.20) — Only where two parties take on mutual obligations is a mediator needed. Two parties — mediator. God is one. The promise was given by one party, God, to Abraham without a mediator. So, again, the law is inferior to the promise.

The very idea of a mediation supposed two persons at least between whom the mediation is carried on. The law, then is of the nature of a contract between two parties, God on the one hand, and the Jewish people on the other. It is valid only so long as both parties fulfill the terms of the contract. It is therefore contingent, and not absolute …  Unlike the law, the promise is absolute and unconditional. It depends on the sole decree of God. There are not two contracting parties. There is nothing of the nature of a stipulation. The give is everything, the recipient nothing. — Vine, page 193.

17 And this I say, that the law, which was four hundred and thirty years later, cannot annul the covenant that was confirmed before by God in Christ, that it should make the promise of no effect.

18 For if the inheritance is of the law, it is no longer of promise; but God gave it to Abraham by promise.

And this I say (v.17) = And this I mean. Paul is about to explain what he just said in verses 15-16.

This statement of time “four hundred and thirty years,” is another ground on which Paul has been severely criticized. It is affirmed that he is here guilty of carelessness or of inaccuracy. As the sojourn of Israel in Egypt covered some four hundred years, it is evident that the time between Abraham and Moses must have been much longer.

One possible explanation is worthy of consideration. Reference is here made to “the promise,” by which it may fairly be inferred that Paul has in mind the repetition to the patriarchs of the promise first made to Abraham. This covenant promise is said to have been “confirmed … by God,” as indeed it was again and again. At the time that Jacob and his children were leaving Canaan for the long sojourn in Egypt, God confirmed His promise to the patriarch. The identical words are used which were first spoken to Abraham (Genesis 12:2; 46:2-3). It may not be unreasonable to suppose that it was from such a time, at which the promise was confirmed, that Paul is measuring the interval which extends to the giving of the law at Sinai. — Erdman, page 69.

covenant (v.17) — The Greek word translated “covenant” does not mean a joint obligation. It means an obligation assumed by one — a promise (as it is translated in verses 16 and 18). God’s promise to Abraham had no conditions attached. Circumcision was a token to show he accepted and remembered the promise (and there was punishment for not being circumcised) but it didn’t alter the promise.

confirmed before by God — The promise was given in Genesis 12 and confirmed by the vision of the furnace and torch (Genesis 15), Isaac (Genesis 21) and God’s oath (Genesis 22).

that it should (v.17) = with a view to. God did not give the law for the purpose of making the promise void.

inheritance (v.18) — what was promised

no longer of promise (v.18) — If the inheritance is given because of adherence to the law (in abstract, as a principle), then nobody can receive it as a gift.

gave (v.18) = has given (still in force) by an act of grace, unconditionally

The emphasis in verse 18 is on God. If law annulled the promise, God’s character (His word and oath) had failed.

When the law was given and God said, “If you obey this law and keep it perfectly, then you shall be my people,” what should the people of Israel have answered? They should have said, “Lord, on this basis none of us can be saved, because we cannot keep that law perfectly. Have mercy upon us. Surely you will not break your promise.”

But in their pride and folly the people all exclaimed together, “All that the Lord has spoken we will do” (Exodus 19:8). “Yes, we will keep His covenant. We will keep the law.”

Before Moses arrived down from the mountain with the two tablets of the Ten Commandments, the people of Israel were dancing like pagans around a golden calf, and Egyptian god. Moses reminded them that they were the only nation that ever heard the voice of God speaking to them. The mount of Sinai was engulfed in smoke, it quivered and shook, and the people backed away: “And God spake all these words, saying, I am the Lord thy God … Thou shalt have no other gods before Me!” (Exodus 20:1-3).

God enunciated those Ten Commandments, and the people said, “Everything He says we will do.” But before Moses could return they had broken the first commandment. So soon did God have opportunity to show them the impossibility of justification by the law.

If God did not mean to enforce the law, why did He make this covenant with Israel? Galatians 3:19, begins to answer — “It was added because of transgressions.”

“By the law is the knowledge of sin” and it was given “that sin by the commandment might become exceeding sinful” (Romans 3:20; 7:13). In Paul’s epistle to the Galatians, God is driving them back to the promise, to faith. This is what God had  in mind all the while, as we saw in Galatians 3:13 concerning the futility of salvation by good works. God was not playing games. It was at infinite cost that He made provision for the payment of sin. When God gave the law, which was bound to break fellowship between Him and Israel, He immediately began to make arrangements for a Tabernacle where He could restore fellowship with Israel. Now there is a paradox! He said, “If you will obey my voice in deed, then you will be my special people,” but they did not obey, so He made plans for a Tabernacle where He could meet with them in fellowship!

“And let them make me a sanctuary; that I may dwell among them” (Exodus 25:8). Why? We see an inkling in the fact that the first article of furniture for the Tabernacle was the Ark. The word “ark” is simply the word “coffin.” It is translated “coffin” in the last verse of Genesis. So, when God commanded the building of a tabernacle, the first thing He said was “Make Me a coffin.” Why a coffin?

“And thou shalt put into the coffin the testimony [that is, the law] which I shall give thee” (Exodus 25:16).

God immediately put the law in a coffin. On top of the coffin was the blood-sprinkled mercy seat. There God said, “I will meet with My people.” The law in a coffin! God later nailed the law to the cross.

“Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to His cross” (Colossians 2:14). — Stam, page 169-171.

15 Brethren, I speak in the manner of men: Though it is only a man’s covenant, yet if it is confirmed, no one annuls or adds to it.

16 Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.

Brethren (v.15) — Paul switches from lecture to persuasion, but with the same passion.

manner of men (v.15) — according to the standards accepted by men

a man’s covenant (v.15) — Nobody would alter a human-made covenant once it was confirmed, but the Judaizers were altering the covenant made by God to Abraham — and claiming Divine authority to do so. The law did not replace or change the promise.

covenant (v.15) —  here = gracious promise, determination of God to bless.

confirmed (v.15) — ratified

Seed (v.16) = Christ. The promise wasn’t to all Abraham’s seed, but only to those who believed, and therefore, were in Christ. So, to Christ and all who are in Him.

He does not say (v.16) — God didn’t say …

If the promise was Christ, and it was, the law couldn’t have annulled or altered it.

Perhaps it will help at this point first to notice what the verse does not say. It does not say that God would not bless Abraham’s multiplied seed, or through them the world. It does not say that God would bless only Christ, the single Seed, and make Him alone a blessing to the world, though in a sense this is true, for all blessing flows from Him. The apostle simply states that in making the promises to Abraham and his progeny, God used the word, “seed,” which is singular in form, and that He did this because He had Christ in view. In other words, God specially avoided the use of plural words which might have been used, such as “in thy children,” “in thy descendants,” etc., for there was no generation of Abraham’s offspring who, in themselves, could have proved a blessing to the world. — Stam, pages 182-183

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Does it follow, then, that God’s promises concerning the multiplied seed will not be fulfilled because they forfeited the blessing through failure and unbelief, and that therefore the nations will be blessed through Christ alone?

Not exactly. Are we hedging when we answer the question in this way? No, for God will indeed bless the world through the multiplied seed of Abraham. This has been proven, not only by the unconditional promises made to Abraham, Isaac, and Jacob, but also by repeated prophetic confirmations both before and after Pentecost. However, Israel will never become the world’s blesser until she does so through Christ because the blessing of the world is wrapped up in Him alone. — Stam, pages 184-185.

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Thus Paul, in Galatians 3:16, does not mean to imply that God will not fulfill the promises to Abraham’s multiplied seed. He only points out that God used a compound or collective noun in making these promises since He knew that the multiplied seed could not in themselves prove a blessing to the world. It is redeemed Israel that will bless the world (Zechariah 8:13; Romans 11:26).

Thus, even the word “seed,” in Galatians 3:16, while singular in form (“Not many … but one”), is still plural in fact, for as we have said: we use the word “seed,” whether of one single seed or a a bagfull. Moreover, one seed contains much seed, potentially. This agrees with our Lord’s words in John 12:24:Most assuredly, I say to you, unless a grain of wheat falls into the ground and dies, it remains alone; but if it dies, it produces much grain. — Stam, pages 184-185.

13 Christ has redeemed us from the curse of the law, having become a curse for us (for it is written, “Cursed is everyone who hangs on a tree”),

14 that the blessing of Abraham might come upon the Gentiles in Christ Jesus, that we might receive the promise of the Spirit through faith.

redeemed (v.13) — purchased (as a slave for the purpose of freeing him)

curse (v.13) — the unbending rigor of the law that condemns all who come under its jurisdiction

become a curse (v.13) — not in His life, only in His death on the cross

for us (v.13) — on behalf of us (2 Corinthians 5:21)

The quote in verse 13 is from Deuteronomy 21:23. In Deuteronomy, the quote includes the words “of God.” Paul excludes them because Christ wasn’t cursed by God but by the law. The law satisfied its demands for punishment upon Christ and so He was no longer under its jurisdiction. Believers, by faith, are in the same position in Him.

tree (v.13) = item made of wood —  here, the cross

In the Old Testament, the worst offenders were stoned to death and then their bodies were hung on a tree.

The very manner of His death involved the extreme of humiliation, disgrace, and shame. “For it is written, Cursed is every one that hangeth on a tree.” This quotation from the Old Testament refers to the Hebrew custom, in accordance with which, after a criminal was put to death, his body was suspended from a tree or a post. Crucifixion was not a mode of capital punishment among the Israelites, but the disgrace of execution was intensified thus by hanging. The latter was regarded as a witnessing in the presence of God that a just and sufficient penalty had been paid, and it was furthermore a testimony of God’s abhorrence of sin. According to the requirements of the Jewish law, the body must be buried before nightfall, but while it remained exposed it was a public proclamation that sin had been punished. This reference to the ancient Jewish custom is made by Paul to indicate how truly Christ, in His death, endured the utmost ignominy and suffering for the sins of the world, even while He Himself was sinless. He innocently bore the curse which was deserved by sinful men. His suffering, however, was endured in order that the blessings which had been promised to Abraham might come to all, of every race and nation, who wold put their trust in Christ. — Erdman, pages 64-65.

blessing (v.14) — favorable attitude that results in kind acts.

blessing of Abraham (v.14) and not the blessing of Israel because Israel was also condemned by the law.

Since the Jews were shut out from blessing by the very law in which they gloried, Gentiles could not hope to obtain it by putting themselves under that law. But if to the Jews the blessing was secured by the death of Christ, and in response to faith, then on the same ground, and on the same condition, the blessing would extend to the Gentiles also. — Vine, page 186.

in Christ Jesus (v.14) — This was something new, established on the cross. The blessing of Abraham was now available to Jew and Gentile through faith in Christ.

promise (v.14) — a gift given by grace and not a pledge obtained by negotiation or obligation.

The promise to Abraham was general — a blessing, without mention of the Spirit. Later Scriptures (Isaiah 32:15; Ezra 36:27) reveal that the Spirit was included in the blessing. But the complete fulfillment of these later promises — and the time when the Spirit will fully control believers — is yet to come.

The curse/punishment due to the law must be suffered by everyone either personally or through a substitute.

Prior to the Dispensation of Grace, a Gentile could only be saved by becoming a Jew.

Verse 14 is dependent on verse 13. Christ became a curse so that the blessings of Abraham would come on Gentiles and both Jews and Gentiles could receive the Spirit.