The address of Paul to Peter, as I suppose, was closed at the last verse of Galatians 2. The apostle in this chapter, in a direct address to the Galatians, pursues the argument on the subject of justification by faith. In the previous chapters he had shown them fully that he had received his views of the gospel directly from the Lord Jesus, and that he had the concurrence of the most eminent among the apostles themselves. He proceeds to state more fully what his views were; to confirm them by the authority of the Old Testament; and to show the necessary effect of an observance of the laws of Moses on the great doctrine of justification by faith. This subject is pursued through this chapter and the following. This chapter comprises the following subjects:
(1) A severe reproof of the Galatians for having been so easily seduced by the arts of cunning men from the simplicity of the gospel, Galatians 3:1. He says that Christ had been plainly set forth crucified among them, and it was strange that they had so soon been led astray from the glorious doctrine of salvation by faith.
(2) He appeals to them to show that the great benefits which they had received had not been in consequence of the observance of the Mosaic rites, but had come solely by the hearing of the gospel. Galatians 3:2-5. Particularly, the Holy Spirit, with all his miraculous and converting and sanctifying influences, had been imparted only in connection with the gospel. This was the most rich and most valuable endowment which they had ever received; and this was solely by the preaching of Christ and him crucified.
(3) In illustration of the doctrine of justification by faith, and in proof of the truth of it, he refers to the case of Abraham, and shows that he was justified in this manner, and that the Scripture had promised that others would be justified in the same way, Galatians 3:6-9.
(4) He shows that the Law pronounced a curse upon all those who were under it, and that, consequently, it was impossible to be justified by it. But Christ had redeemed us from that curse, having taken the curse on himself, so that now we might be justified in the sight of God. In this way, says he, the blessing of Abraham might come on the Gentiles, and they all might be saved in the same manner that he was, Galatians 3:10-14.
(5) This view he confirms by showing that the promise made to Abraham was made before the giving of the Law. It was a mode of justification in existence before the Law of Moses was given. It was of the nature of a solemn compact or covenant on the part of God. It referred particularly to the Messiah, and to the mode of justification in him. And, since it was of the nature of a covenant, it was impossible that the Law given many years after could disannul it or render it void, Galatians 3:15-18.
(6) It might then be asked, what was the use of the Law? Why was it given? It was added, Paul says, on account of transgressions, and was designed to restrain people from sin, and to show them their guilt. It was, further, not superior to the promise of a Mediator, or to the Mediator, for it was appointed by the instrumentality of angels, and it was in the hand of the Mediator himself, under him, and subject to him. It could not therefore be superior to him, and to the plan of justification through him, Galatians 3:19-20.
(7) Yet Paul answers an important objection here, and a very obvious and material inquiry. It is, whether he means to teach that the Law of God is contradictory to his promises? Whether the Law and the gospel are rival systems? Whether it is necessary, in order to hold to the excellency of the one to hold that the other is contradictory, evil, and worthless? To all this he answers; and says, by no means. He says the fault was not in the Law. The view which he had taken, and which was revealed in the Bible, arose from the nature of the case. The Law was as good a law as could be made, and it answered all the purposes of law. It was so excellent, that, if it had been possible that people could be justified by law at all, that was the Law by which it would have been done. But it was not possible. The effect of the Law, therefore, was to show that all people were sinners, and to shut them up to the plan of justification by the work of a Redeemer. It was appointed, therefore, not to justify people, but to lead them to the Saviour, Galatians 3:21-24.
(8) The effect of the plan of justification by faith in the Lord Jesus was to make the mind free. It was no longer under a schoolmaster. They who are justified in this way become the children of God. They all become one in the Redeemer. There is neither Jew nor Greek, but they constitute one great family, and are the children of Abraham, and heirs according to the promise, Galatians 3:25-29.