Scofield Reference Notes 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?
This only would I learn of you, Received ye the Spirit by the works of the law, or by the hearing of faith?
Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh? Margin perfect
See Scofield Note: "Mt 5:48". Have ye suffered so many things in vain? if it be yet in vain.
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?
Even as Abraham believed God, and it was accounted to him for righteousness. Margin God
Jehovah. Gen 15:6. Know ye therefore that they which are of faith, the same are the children of Abraham.
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.
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: for 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.
But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith.
And the law is not of faith: but, The man that doeth them shall live in them.
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:
That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we might receive the promise of the Spirit through faith.
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.
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.
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.
For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
Wherefore then serveth the law? 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. [1] Wherefore then
The answer is sixfold: (1) The law was added because of transgressions, i.e. to give to sin the character of transgression. (a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account. Rom 5:13. The law gave to sin the character of "transgression," i.e. of personal guilt. (b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law that forbade it Rom 7:8, the law conclusively proved the inveterate sinfulness of man's nature Rom 7:11-13. (2) The law, therefore, "concluded all under sin" Rom 3:19,20,23. (3) The law was an ad interim dealing, "till the seed should come". Gal 3:19. (4) The law shut sinful man up to faith as the only avenue of escape. Gal 3:23. (5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" i.e. until Christ Gal 3:24. (6) Christ having come, the believer is no longer under the pedagogue. Gal 3:25 Margin because of for the sake, i.e. in order that sin might be made manifest as transgression. See, Rom 4:15 5:20 7:7,13. Now a mediator is not a mediator of one, but God is one.
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. Margin righteousness
See Scofield Note: "Rom 10:10". But the scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.
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 to bring us unto Christ, that we might be justified by faith. [2] law
I. The law of Moses, Summary: (1) The Mosaic Covenant was given to Israel in three parts: the commandments, expressing the righteous will of God Ex 20:1-26, the "judgments," governing the social life of Israel Ex 21:1-24:11, and the "ordinances," governing the religious life of Israel Ex 24:12 31:18. (2) The commandments and ordinances were one complete and inseparable whole. When an Israelite sinned, he was held "blameless" if he brought the required offering Lk 1:6 Phil 3:6. (3) Law, as a method of the divine dealing with man, characterized the dispensation extending from the giving of the law to the death of Jesus Christ Gal 3:13,14,23,24. (4) The attempt of legalistic teachers (e.g.) Acts 15:1-31 Gal 2:1-5, to mingle law with grace as the divine method for this present dispensation of grace, brought out the true relation of the law to the Christian, viz. II. The Christian doctrine of the law: (1) Law is in contrast with grace. Under the latter God bestows the righteousness which, under law, He demanded Ex 19:5 Jn 1:17. See Scofield Note: "Rom 3:21". Rom 10:3-10 1Cor 1:30. (2) The law is, in itself, holy, just, good, and spiritual Rom 7:12-14. (3) Before the law the whole world is guilty, and the law is therefore of necessity a ministry of condemnation, death, and the divine curse Rom 3:19 2Cor 3:7-9 Gal 3:10. (4) Christ bore the curse of the law, and redeemed the believer both from the curse and from the dominion of the law Gal 3:13 4:5-7. (5) Law neither justifies a sinner nor sanctifies a believer Gal 2:16 3:2,3,11,12. (6) The believer is both dead to the law and redeemed from it, Song that he is "not under the law, but under grace" Rom 6:14 7:4 Gal 2:19 4:4-7 1Tim 1:8,9. (7) Under the new covenant of grace the principle of obedience to the divine will is inwrought Heb 10:6. Song far is the life of the believer from the anarchy of self-will that he is "inlawed to Christ" 1Cor 9:21 and the new "law of Christ" Gal 6:2 2Jn 1:5 is his delight; while, through the indwelling Spirit, the righteousness of the law is fulfilled in him Rom 8:2-4 Gal 5:16-18. The commandments are used in the distinctively Christian Scriptures as an instruction in righteousness 2Tim 3:16 Rom 13:8-10 Eph 6:1-3 1Cor 9:8,9. Margin to bring us Omit "to bring us." Margin unto up to, or until. But after that faith is come, we are no longer under a schoolmaster. [1] schoolmaster
Gr. paidagogos, "child-conductor." "among the Greeks and Romans, persons, for the most part slaves, who had it in charge to educate and give constant attendance upon boys till they came of age."--H.A.W. Meyer. The argument does not turn upon the extent or nature of the pedagogue's authority, but upon the fact that it wholly ceased when the "child" Gal 4:1 became a Song 1:1 Gal 4:1-6 when the minor became an adult. The adult "son" does voluntarily that which formerly he did in fear of the pedagogue. But even if he does not, it is no longer a question between the son and the pedagogue (the law), but between the son and his Father--God. (Cf) Heb 12:5-10 1Jn 2:1,2. For ye are all the children of God by faith in Christ Jesus. Margin the children
Gr. huioi = sons. See Scofield Note: "Eph 1:5". For as many of you as have been baptized into Christ have put on Christ.
There is neither Jew nor Greek, there is neither bond nor free, there is neither male 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. Scofield Reference Notes by Cyrus Ingerson Scofield [1917] Bible Hub |
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