Liberated from the tutelage of Law through faith and on account of his union with Christ, the Christian is exalted into the condition of a free son of God and enjoys the large privileges of sonship.

I. THE CONDITION OF SONSHIP. God is the Father of all mankind, and all human creatures, even the most ignorant, the most degraded, and the most vicious are naturally God's children. The prodigal son is still a son and can think of "my father." Nevertheless, it is clear that St. Paul often speaks of a sonship that does not belong to all men - a sonship which is the Christian's peculiar condition and is not even shared. by the Jew, a sonship which is not enjoyed by natural birth, but must be received by adoption, i.e. by a special act of Divine grace. What does this mean?

1. Near relationship with God. The son is most closely related to his father. But the disobedient child who forsakes his home is practically dead, for him practically the old relation is severed. It needs to be restored if he is to enjoy it again. The son, too, with St. Paul is not the young child in the nursery, but the older child admitted into the society of his father. The Jew was kept in the nursery separated from God by a "mediator" (ver. 19) and a "tutor" (ver. 24). The Christian is admitted into close fellowship with God.

2. Liberty. This is an idea always associated with St. Paul's description of sonship. The son is no longer the child "under guardians and stewards," who "differeth nothing from a bond-servant." He is a free man enjoying the confidence of his father. Such are Christians; to them the mind and will of God are revealed; they are free from restraints of formal Law; they are put in positions of trust.

II. THE ORIGIN OF SONSHIP.

1. Through rattle. This is an important point in the apostle's argument. So long as we have not faith we remain in tutelage and at a distance from God. Faith breaks the yoke and brings us into the presence of God. Faith teaches us to realize that God is our Father and to trust him fearlessly, and so to take the position of sons.

2. By union with Christ. Christ is the Son of God. Yet he is not desirous of keeping his privileges to himself. On the contrary, he laboured and suffered that his people might share them. The baptized, that is to say, all of the Galatian people who accepted Christianity as a religion, had happily gone further and really entered into the spirit of it. They had since backslidden, but they were no hypocrites. Living Christianity is "putting on Christ," being clothed with the spirit of Christ. They who do this through faith in Christ become one with him, and, as his brethren, become sons of his Father.

III. THE CONSEQUENCES OF SONSHIP.

1. Universal brotherhood. We are all one "in Christ Jesus." Here is the secret. The fraternity that sprang from the mere enthusiasm of philosophic philanthropy led to the guillotine. It is only union in Christ that secures true lasting union among men. As all colours melt into one common brilliancy under the rays of a very strong light, all distinctions vanish when Christ's presence is deeply felt.

(1) National distinctions vanish. The old antagonism of Jew and Gentile disappears. Christianity now tends to blend nations.

(2) Social distinctions vanish. Slaves are free in Christ. Free men are servants to Christ. The gospel is the enemy of all caste-feeling.

(3) Even distinctions of sex count for nothing. This meant much in ancient times, when cruel injustice was done to women. Women are under eternal obligations to the gospel, which has freed them from an unworthy bondage and given them their true place in the world.

2. The inheritance of ancient promises. The son of a king is an heir. What shall be the inheritance of a Son of God? To him it is said, "All things are yours." The Jew cherished the promises as a hope. The Christian enjoys the fulfilment of the promises. As yet the fulfilment is but partial, though enough to be an earnest of better things to come for those sons of God who are being made "meet for the inheritance of the saints in light." - W.F.A.

"Liberty, equality, and fraternity," is the three-fold watchword of the masses in modern society. These words are written up in large characters on public buildings, and even on some of the churches, in France; and the ideas represented by them are held and aimed after by vast numbers in nearly every European country. What is meant by them?(a) By "Liberty" is meant perfect freedom for the people to govern themselves, This is attainable, and, so far as political government is concerned, it has been attained by France, Great Britain, and other countries.(b) By "Equality" is meant the abolition o! rank and title, whether hereditary or otherwise; to many it means socialism or communism — the abolition of personal property — the State becoming the sole proprietor and apportioner of the means of subsistence.(c) By "Fraternity" is meant the realization of the feeling of true brotherhood as between man and man. Such are the ideas represented by the "liberty, equality, and fraternity" sought after by the world — a mixture of truth and error. True "liberty, equality, and fraternity" are only to be attained through the gospel being accepted and acted on throughout the world. This alone will stop the seethings of dissatisfaction, the upheavals of discontent, and the outbreaks of revolutionary passion.

I. TRUE LIBERTY IS THAT WHICH IS ENJOYED BY THE CHILDREN OF GOD.

1. Freedom from the condemnation of the law.

2. Freedom from the power of evil.

II. EQUALITY IN JESUS CHRIST. Not an equality subverting natural relations; these remain, but with a new spirit of light and love, constituting essential equality under circumstantial inequalities, so far as these are not inlaid in the very constitution of man as a social being.

1. In Christ there is no national inequality.

2. In Christ there is complete equality between master and servant.

3. Equality as between man and woman.

III. TRUE FRATERNITY. This is unattainable by political methods. It never yet has been, and never will be, reached by these means. Neither ancient nor modern republics have been able to secure true brotherhood among the members of the State, e.g., Athenian democracy, French and American Republics. Only the gospel of Jesus Christ can make us true brothers, as descended from the same parent, heirs of the same inheritance, and hence possessed of a spirit of true fraternal affection towards each other. Not necessarily do Christians always agree in their opinion on indifferent points; nor do they see fundamental questions always from the same standpoint — one seeing the matter according to his own God-given mental peculiarities, another according to his, and so on; but, amid all differences of opinion, they are one in true brotherly affection, sympathy, and aim. This is the real tendency and intention and aim of Christianity, however far we may at present fall short of it. What we can now see only "in part," will one day be perfected, for "our citizenship, our commonwealth, is in heaven."

(W. Spensley.)

I. CONSIDER THE SONSHIP OF BELIEVERS UNDER THE GOSPEL.

1. In common with the other intelligent creatures of God (Acts 17:29).

2. By external profession (Hosea 11:1; Matthew 2:15).

3. Their sonship consists chiefly in their regeneration and adoption.

4. This sonship is not a mere title or mark of distinction, but has privileges the most excellent annexed to it. There is no condemnation to them. They are His temples. Led by His spirit. Abiding in their Father's house, heart, love. They have a title to incorruption and immortality (Romans 8:23). They are born to a great inheritance (Romans 8:17; Psalm 16:5).

5. This sonship is equally the privilege of every believer in Christ. They may be distinguished from each other, as to external circumstances in life, spiritual gifts and graces, etc., but their filial relation is the same.

6. It is a privilege of which they are conscious, and hence they enjoy the comfort of it (Galatians 4:6).

II. HOW IT IS THAT THEY ATTAIN TO THIS PRIVILEGE AND DIGNITY. The text says, by faith in Christ Jesus. To illustrate this, it may be proper to recollect —

1. That in the state of primitive innocence, Adam was truly the son of God: he resembled God (Genesis 1:27). This resemblance was effaced by sin; his former relation of sonship to God then ceased, and he was turned out of God's family and garden as a rebel, while he and his numerous progeny became children of disobedience and wrath.

2. It is by faith, or a supernatural revelation only, that we are informed how this high prerogative may be regained. This surpasses the capacity of the wisest philosopher, and even of angels. It is brought to light by the gospel (Galatians 4:4, 5).

3. We become the children of God, when we cordially believe in Christ: we are thereby brought into union with Christ and into a relation of sonship with the Father (John 1:12). Concluding exhortation:

1. Be astonished, ye heavenly principalities and powers, to see such base-born slaves and rebellious creatures taken into the family of God. Unmeasurable love! Infinite honour!

2. Forget not the love, duty, submission, and service, resulting from this relation.

3. How insipid, alas I are such themes as this to the generality even of gospel hearers. Show them how to acquire a fortune, etc., and they will be all attention; but publish the riches of God's gracious adoption, they relish it not. Blinded sinner, what a fatal choice! Naught can avail thee in the long run, but this. Claim thy adoption, and live as a child of God.

(Theological Sketch Book.)

I. A WONDERFUL AND AN INEXPLICABLE PRIVILEGE. What an honour (Proverbs 17:6)! What an advantage (Romans 8:17)! In this name we have —

1. A spiritual right to all the creatures of God (1 Corinthians 3:21-23).

2. An interest in God Himself (Isaiah 49:15, 16; 1 John 4:16).

3. The service and guardianship of angels (Psalm 91:11; Matthew 18:10; Hebrews 1:14).

4. A certain and infallible claim to eternal glory (Colossians 1:12; Matthew 25:34).

II. THE MEANS OF THE ENJOYMENT OF THIS PRIVILEGE.

1. This privilege is not natural to man. By nature we are

(1)children of this world (Luke 16:8); or worse,

(2)a seed of falsehood (Isaiah 57:4); or yet worse,

(3)children of unrighteousness and darkness (1 Thessalonians 5:5); or yet worse,

(4)sons of wilful disobedience (Ephesians 2:3); or worst of all,

(5)children of wrath (Ephesians 2:2).

2. This enjoyment may be obtained by

(1)Adoption (Ephesians 1:5);

(2)Regeneration; not of water only, so we are all sacramentally regenerated; but of the Holy Ghost (1 John 1:12, 13; John 3:5).

3. Union with Christ (2 Corinthians 5:17; 1 Corinthians 4:15; James 1:18).

4. By means of faith as saith the text.

III. HOW SHALL WE KNOW THAT WE ENJOY THIS PRIVILEGE. Every child of God is —

1. Like his Father (1 Peter 1:15, 16);

(1)He is merciful; are we cruel?

(2)He is righteous; are we unjust?

(3)He is slow to anger; are we furious?

(4)He is abhorrent of evil; do we take pleasure in wickedness?

2. Bears a filial answering to a paternal love.

3. Reverences his Father (Malachi 1:6).

4. Is obedient to his Father.

5. But beyond this there is the witness and guidance of the Holy Spirit of our Father.

(Bishop Hall.)

A man has faith in God as the Creator of the universe, as the Father of man, as the moral Ruler of the world; but that is not what is meant by the faith that admits into the saved family. A man may assure himself that he has scientific ground for his faith in theism, but that is a long way from the faith that saves the soul. To put faith in manhood, or kinghood, or pope, or progress, or church, or creed, as the object of faith is simply to divert the mind from that which saves. Faith in the beautiful, the good, the nobler aspects of the race, in the poetry and yearnings of the higher humanitarianism, are interesting things to talk about; but to put them forth as the dark passages through which men are to find their way into the family, is to shut the door of hope in the face of the great sinning, sorrowing, race. Not without meaning is Fichte's despair of raising men into the blessed life since they are so far beneath the reach of his philosophy. But Paul here opens the door of hope, and shows how any man may become a new child of God.

(Mitchell.)

No man ever wrought to make the world better that was not my brother. No man ever laboured to exemplify the coming manhood, that was not kindred to me. Whatever nation he belonged to he belonged to my nation. Whatever language he spoke, he spoke my language. Whatever sphere he wrought in was my sphere. Whether he was crowned or uncrowned, he was of my lineage. I own him; and if he is saved he owns me. And all over the world, there are no spirits bearing and enduring with fortitude and cheerfulness in obscurity that are not my unknown relations. My Father has an enormous family, for my Father is God. My eldest brother is named Jesus Christ, and the relationships which spring out of this Fatherhood and this Brotherhood — how many they are! Wherever men are denying themselves for rectitude, and enduring for that which is just and true, and living courageously for the right, and exemplifying purity and sweetness, and diffusing happiness-these are the children of God by faith in Christ Jesus, and our brethren.

(H. W. Beecher.)

A man was fleeing from some men who desired to rob and kill him. He came to a wide gulf, over which there was only a slender plank for a bridge. It looked too weak to bear him, so that there seemed only a choice of the kind of death open to him. What was he to do? Death behind! Death. in front by a fearful fall! While his mind was wavering as to his right course, he saw a strong, heavy man on the opposite side, who shouted. 'Come over, man! I crossed the plank safely; I am heavier than you are. When it has borne me it will bear you': Similarly, Christ is our plank of safety across the gulf of damnation. He has borne my sins, therefore He can and will bear yours.

A person asked me the other day whether I had seen a book entitled, "Sixteen Saviours." I answered, "No, I have not, and I do not want to know of sixteen saviours, I am satisfied with one. If all who dwell in heaven and earth could be made into saviours, and the whole were put together, you might blow them away as a child blows away thistle-down, but there is this one Saviour, the Son of Man, and yet the mighty God, and He cannot be moved. Joy then, my brethren, and rejoice in your blessed Lord.

(C. H. Spurgeon.)

Galatians, PaulGalatiaChrist, Faith, God's, Sons1. He asks what moved them to leave the faith, and hold onto the law.
6. Those who believe are justified,
9. and blessed with Abraham.
10. And this he shows by many reasons.
15. The purpose of the Law
26. You are sons of God

Galatians 3:26

     1040   God, fatherhood
     2424   gospel, promises
     5734   relationships
     6610   adoption, descriptions
     6717   reconciliation, world to God
     7024   church, nature of
     7115   children of God
     7142   people of God, NT
     8022   faith, basis of salvation

Galatians 3:22-26

     8020   faith

Galatians 3:24-26

     6609   adoption

Galatians 3:26-4:7

     5504   rights
     7120   Christians

Galatians 3:26-27

     7028   church, life of

Galatians 3:26-28

     5005   human race, and redemption
     5110   Paul, teaching of
     5707   male and female
     5937   rivalry
     7032   unity, God's people
     7448   slavery, in NT

Galatians 3:26-29

     5424   nationalism
     5745   women
     6627   conversion, nature of
     6710   privileges
     7505   Jews, the
     7535   Greeks

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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