Galatians 3:19
Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.
Why then was the law given?
This phrase introduces a rhetorical question that Paul anticipates from his audience. The Greek word for "law" here is "νόμος" (nomos), which refers to the Mosaic Law given to Israel. Historically, the law was central to Jewish identity and religious practice. Paul is addressing a common Jewish understanding that the law was essential for righteousness. The question challenges the necessity of the law in light of the promise given to Abraham, emphasizing that the law was not the ultimate means of salvation.

It was added because of transgressions
The phrase "because of transgressions" uses the Greek word "παραβάσεις" (parabaseis), meaning violations or overstepping of boundaries. The law was given to reveal sin and make people aware of their need for a Savior. It served as a mirror to show humanity's sinful nature and inability to achieve righteousness on their own. This aligns with the historical context of the Israelites, who needed guidance and boundaries to live in a way that honored God.

until the arrival of the Seed
The "Seed" refers to Christ, as Paul clarifies earlier in Galatians 3:16. The Greek word "σπέρμα" (sperma) is singular, emphasizing that the promise was ultimately fulfilled in one person, Jesus Christ. This highlights the temporary nature of the law, which was in place only until Christ came to fulfill the promise. The historical context here is crucial, as it underscores the transition from the old covenant of the law to the new covenant of grace through faith in Christ.

to whom the promise referred
This phrase points back to the promise made to Abraham, which was ultimately about the coming of Christ. The Greek word "ἐπαγγελία" (epangelia) means promise, indicating a divine assurance that was not dependent on human action. The promise was always about faith and grace, not law and works. This reflects the scriptural context of God's unchanging plan for salvation through faith, as seen throughout the narrative of the Bible.

It was administered through angels
The administration of the law through angels is a reference to Jewish tradition, which held that angels were mediators in the giving of the law at Sinai. The Greek word "διαταγείς" (diatageis) means arranged or ordained, suggesting a divine order in the giving of the law. This highlights the majesty and seriousness of the law, while also pointing to its inferiority compared to the direct relationship believers have with God through Christ.

by a mediator
The "mediator" here refers to Moses, who acted as the intermediary between God and the Israelites. The Greek word "μεσίτης" (mesites) means one who intervenes between two parties. This underscores the indirect nature of the old covenant, which required a human mediator. In contrast, the new covenant through Christ allows believers direct access to God, emphasizing the superiority of the new covenant over the old.

Persons / Places / Events
1. The Law
Refers to the Mosaic Law given to the Israelites, which includes moral, ceremonial, and civil laws.

2. Transgressions
Human sins and violations of God's commands, highlighting the need for the law to reveal sin.

3. The Seed
Refers to Jesus Christ, the promised descendant through whom God's promises are fulfilled.

4. Angels
Spiritual beings who, according to Jewish tradition, were involved in the giving of the law at Mount Sinai.

5. Mediator
Moses, who acted as the intermediary between God and the Israelites during the giving of the law.
Teaching Points
Purpose of the Law
The law was given to reveal sin and make humanity aware of their need for a Savior.

Temporary Nature of the Law
The law was a temporary measure until the coming of Christ, the promised Seed, who fulfills the law.

Role of Mediators
Moses served as a mediator for the Old Covenant, but Christ is the mediator of the New Covenant, offering direct access to God.

Angelic Involvement
The involvement of angels in the giving of the law underscores the law's divine origin and authority.

Promise Fulfilled in Christ
The promise to Abraham finds its fulfillment in Christ, emphasizing the continuity and fulfillment of God's plan.
Bible Study Questions
1. How does understanding the purpose of the law in Galatians 3:19 help us appreciate the role of Christ as our Savior?

2. In what ways does the temporary nature of the law affect our understanding of the Old and New Covenants?

3. How can recognizing Christ as our mediator change the way we approach our relationship with God?

4. What significance does the involvement of angels in the giving of the law have for our view of Scripture's authority?

5. How does the fulfillment of the promise to Abraham in Christ encourage us in our faith journey today?
Connections to Other Scriptures
Romans 5:20
Discusses how the law was introduced to increase awareness of sin, similar to Galatians 3:19's explanation of the law's purpose.

Hebrews 2:2
Mentions the role of angels in delivering the law, aligning with the reference in Galatians 3:19.

Genesis 22:18
Refers to the promise made to Abraham about his Seed, which is fulfilled in Christ, as mentioned in Galatians 3:19.

1 Timothy 2:5
Highlights Christ as the ultimate mediator between God and humanity, contrasting with Moses' role in the Old Covenant.
Christ Our MediatorT. Watson., T. Watson.Galatians 3:19
Inferiority of the Law to the Dispensation of GraceBishop Lightfoot.Galatians 3:19
Jesus Christ the True and Only Mediator Between God and ManBishop Suffragan of Nottingham.Galatians 3:19
LawJ. Lyth.Galatians 3:19
Law Contrasted with PromiseJohn Eadie, D. D.Galatians 3:19
Relation of the Law to SinJohn Brown, D. D.Galatians 3:19
The Function of the LawJ. Henry Burn, B. D.Galatians 3:19
The LawW. Perkins.Galatians 3:19
The Law, Then, was Given for These Two PurposesW. Denton, M. A.Galatians 3:19
The Nature of the LawJ. P. Denham, M. A.Galatians 3:19
The Object of the LawW.F. Adeney Galatians 3:19
The Present Use of the LawS. H. Tyng, D. D., Canon Liddon.Galatians 3:19
The Purposes the Law was Intended to ServeC. H. Spurgeon.Galatians 3:19
The Restraining Power of the LawF. W. Robertson.Galatians 3:19
The Revealing Power of the LawC. H. Spurgeon.Galatians 3:19
The Use of the Law IsJ. Lyth.Galatians 3:19
The Uses of the LawEmilius Bayley, B. D.Galatians 3:19
The Uses of the LawCharles Haddon Spurgeon Galatians 3:19
Promise and LawR. Finlayson Galatians 3:15-22
The Covenant of PromiseR.M. Edgar Galatians 3:15-22
People
Galatians, Paul
Places
Galatia
Topics
Account, Added, Addition, Agency, Angels, Defining, Details, Effect, Go-between, Imposed, Intermediary, Laid, Later, Law, Mediator, Messengers, Offspring, Ordained, Order, Ordered, Promise, Purpose, Referred, Sake, Seed, Serveth, Sin, Till, Transgressions, Undertaking, Wherefore
Dictionary of Bible Themes
Galatians 3:19

     4111   angels, servants
     5052   responsibility, to God
     5078   Abraham, significance
     5103   Moses, significance
     5698   guardian
     6682   mediation
     8736   evil, warnings against

Library
July 8. "Having Begun in the Spirit, are Ye Now Made Perfect by the Flesh" (Gal. Iii. 3).
"Having begun in the Spirit, are ye now made perfect by the flesh" (Gal. iii. 3). Grace literally means that which we do not have to earn. It has two great senses always; it comes for nothing and it comes when we are helpless; it doesn't merely help the man that helps himself--that is not the Gospel; the Gospel is that God helps the man who can't help himself. And then there is another thing; God helps the man to help himself, for everything the man does comes from God. Grace is given to the man
Rev. A. B. Simpson—Days of Heaven Upon Earth

Thirteenth Sunday after Trinity God's Testament and Promise in Christ.
Text: Galatians 3, 15-22. 15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none
Martin Luther—Epistle Sermons, Vol. III

The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined.
Alexander Maclaren—Expositions of Holy Scripture

Lessons of Experience
'Have ye suffered so many things in vain?'--GAL. iii 4. Preached on the last Sunday of the year. This vehement question is usually taken to be a reminder to the fickle Galatians that their Christian faith had brought upon them much suffering from the hands of their unbelieving brethren, and to imply an exhortation to faithfulness to the Gospel lest they should stultify their past brave endurance. Yielding to the Judaising teachers, and thereby escaping the 'offence of the Cross,' they would make
Alexander Maclaren—Expositions of Holy Scripture

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Work of the Holy Spirit
This evening, however, I shall run away from my text somewhat. Having just in a few words endeavored to explain the meaning of the whole sentence, I intend only this evening to dwell upon the doctrine which incidentally the apostle teaches us. He teaches us that we begin in the Spirit--"Having begun in the Spirit" I have already illustrated the whole text sufficiently for our understanding if God the Holy Spirit shall enlighten us; and I shall now, I say, confine myself to the thought that Christians
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Curse Removed
"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."--Galatians 3:13 THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Ephesians ii. 8
For by Grace, are you saved, through Faith; and that not of your selves: it is the Gift of God. I Now come to the Second part of that Design, which I have, for some Time, had in View; viz. to examine particularly the principal of those false Pretences, and mistaken Notions, concerning the Terms of our Acceptance with God, by which Men support themselves in their Continuance in their beloved Vices; and endeavour to elude the Force, and arm themselves against the Power, of those plain Texts of Scripture,
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets
Philip Schaff—History of the Christian Church, Volume I

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in
John Bunyan—The Works of John Bunyan Volumes 1-3

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's
John Bunyan—The Works of John Bunyan Volumes 1-3

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very
John Bunyan—Grace Abounding to the Chief of Sinners

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring
Samuel Philips—The Christian Home

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs.
J. W. McGarvey—The Four-Fold Gospel

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that
St. Augustine—On the Profit of Believing.

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is
Thomas Watson—The Ten Commandments

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect.
John Newton—Messiah Vol. 2

The Impotence of the Law.
HEBREWS vii. 19.--"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God." It is the aim of the Epistle to the Hebrews, to teach the insufficiency of the Jewish Dispensation to save the human race from the wrath of God and the power of sin, and the all-sufficiency of the Gospel Dispensation to do this. Hence, the writer of this Epistle endeavors with special effort to make the Hebrews feel the weakness of their old and much esteemed religion,
William G.T. Shedd—Sermons to the Natural Man

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

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