Jamieson, Fausset & Brown

Have you suffered so much for nothing, if it really was for nothing?

“Or, shall ye, by falling from grace, lose the reward promised for all your sufferings, so that they shall be "in vain" (Ga 4:11; 2Jo 8)? yet--rather, "If it be really (or 'indeed') in vain" [ELLICOTT].”

Does God lavish His Spirit on you and work miracles among you because you practice the law, or because you hear and believe?

“Php 2:13; at your conversion and since [ALFORD]. doeth he it by the works of the law--that is, as a consequence resulting from (so the Greek) the works of the law (compare Ga 3:2).”

The Scripture foresaw that God would justify the Gentiles by faith, and foretold the gospel to Abraham: “All nations will be blessed through you.”

“God justifieth the Jews, too, "by faith, not by works." But he specifies the Gentiles in particular here, as it was their case that was in question, the Galatians being Gentiles. preached before the gospel--"announced beforehand the Gospel."”

All who rely on works of the law are under a curse. For it is written: “Cursed is everyone who does not continue to do everything written in the Book…

“They who depend on the works of the law cannot share the blessing, for they are under the curse "written," De 27:26, Septuagint. PERFECT obedience is required by the words, "in all things." CONTINUAL obedience by the word, "continueth."”

Christ redeemed us from the curse of the law by becoming a curse for us. For it is written: “Cursed is everyone who is hung on a tree.”

“Not merely accursed (in the concrete), but a curse in the abstract, bearing the universal curse of the whole human race. So 2Co 5:21, "Sin for us," not sinful, but bearing the whole sin of our race, regarded as one vast aggregate of sin.”

Brothers, let me put this in human terms. Even a human covenant, once it is ratified, cannot be canceled or amended.

“Much less would the righteous God do so. The law is here, by personification, regarded as a second person, distinct from, and subsequent to, the promise of God. The promise is everlasting, and more peculiarly belongs to God.”

The promises were spoken to Abraham and to his seed. The Scripture does not say, “and to seeds,” meaning many, but “and to your seed,” meaning One, who is Christ.

“This verse is parenthetical. The covenant of promise was not "spoken" (so Greek for "made") to Abraham alone, but "to Abraham and his seed"; to the latter especially; and this means Christ (and that which is inseparable from Him, the literal Israel, and the spiritual…”

What I mean is this: The law that came 430 years later does not revoke the covenant previously established by God, so as to nullify the promise.

“Here Jacob received the promise of the blessing, for which God had called Abraham out of Ur, repeated for the last time, on the last night of his sojourn in the land of promise. cannot--Greek, "doth not disannul." make . . .”

Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred.

“"Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added--to the original covenant of promise.”

A mediator is unnecessary, however, for only one party; but God is one.

“The conclusion understood is, Therefore a mediator cannot appertain to God; and consequently, the law, with its inseparable appendage of a mediator, cannot be the normal way of dealing of God, the one, and unchangeable God, who dealt with Abraham by direct promise, as a…”

Is the law, then, opposed to the promises of God? Certainly not! For if a law had been given that could impart life, then righteousness would certainly have come from…

“"Is the law (which involves a mediator) against the promises of God (which are without a mediator, and rest on God alone and immediately)? God forbid."”

But the Scripture pronounces all things confined by sin, so that by faith in Jesus Christ the promise might be given to those who believe.

“But--as the law cannot give life or righteousness [ALFORD]. Or the "But" means, So far is righteousness from being of the law, that the knowledge of sin is rather what comes of the law [BENGEL].”

So the law became our guardian to lead us to Christ, that we might be justified by faith.

“Meanwhile the law, by outwardly checking the sinful propensity which was constantly giving fresh proof of its refractoriness--as thus the consciousness of the power of the sinful principle became more vivid, and hence the sense of need both of forgiveness of sin and freedom from…”

Now that faith has come, we are no longer under a guardian.

“"But now that faith is come," &c. Moses the lawgiver cannot bring us into the heavenly Canaan though he can bring us to the border of it.”

What I am saying is that as long as the heir is a child, he is no different from a slave, although he is the owner of everything.

“It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child--Greek, "one under age." differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means).”

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

“The smallpox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honor of God's law to permit evil long before He revealed the full remedy. Compare "the set time" (Ps 102:13). was come--Greek, "came."”

to redeem those under the law, that we might receive our adoption as sons.

“To--Greek, "That He might redeem." them . . . under the law--primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption (Ga 3:13).”

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

“Abba, Father--The Hebrew says, "Abba" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so ('Nai,' Greek) Amen (Hebrew)," both meaning the same (Re 1:7).”

So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.

“Thus the redeemed are heirs THROUGH the Triune GOD, not through the law, nor through fleshly descent [WINDISCHMANN in ALFORD]; (Ga 3:18 confirms this). heir--confirming Ga 3:29; compare Ro 8:17.”

But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles?

“"How is it that ye turn back again?" weak--powerless to justify: in contrast to the justifying power of faith (Ga 3:24; compare Heb 7:18). beggarly--contrasted with the riches of the inheritance of believers in Christ (Eph 1:18).”

You are observing special days and months and seasons and years!

“To regard the observance of certain days as in itself meritorious as a work, is alien to the free spirit of Christianity.”

I fear for you, that my efforts for you may have been in vain.

“lest--Greek, "lest haply." My fear is not for my own sake, but for yours.”

I beg you, brothers, become like me, for I became like you. You have done me no wrong.

“On the other hand, the Galatian Gentiles, by adopting legal ordinances, showed that they regarded them as needful for salvation. This Paul combats.”

And although my illness was a trial to you, you did not despise or reject me.

“An angel is free from the flesh, infirmity, and temptation. as Christ--being Christ's representative (Mt 10:40). Christ is Lord of angels.”

What then has become of your blessing? For I can testify that, if it were possible, you would have torn out your eyes and given them to me.

“Where, &c.--Of what value was your congratulation (so the Greek for "blessedness" expresses) of yourselves, on account of your having among you me, the messenger of the Gospel, considering how entirely you have veered about since?”