Galatians 3:21 - Exposition

Is the Law then against the promises of God? ( ὁ οὖν νόμος κατὰ τῶν ἐπαγγελιῶν τοῦ θεοῦ ;). "Against" ( κατά ), as Galatians 5:23 ; Romans 8:31 ; Matthew 12:30 . Since the apostle has already ( Matthew 12:15-18 ) disposed of the notion that the Law may have superseded or essentially qualified the promise, this word "against" can hardly intend adverse action of that kind, but rather imports simply contrariety of spirit or purpose. This objection the apostle meets by stating that the spirit and purpose of the Law were not contrary to the promises, inasmuch as the Law did not offer to interfere with the work which the promises were to do, but was designed, to be auxiliary to their function by preparing the way for its discharge. God forbid ( μὴ γένοιτο ). The tone of abhorrence with which the apostle negatives the inference (see note on Galatians 2:17 ) is due, not so much to its mere unreasonableness, as to the almost blasphemous character which he feels to attach to the notion. To think that one unquestionable revelation of the faithful, unchangeable God can be contrary in spirit or purpose to another equally unquestionable revelation of his! For if there had been a Law given which could have given life ( εἰ γὰρ ἐδόθη νόμος ὁ δυνάμενος ζωοποιῆσαι ,); for if a Law had been given such as could make alive. The construction of the article in the phrase, νόμος ὁ δυνάμενος , is similar to that in ἔθνη τὰ μὴ ἔχοντα ( Romans 2:14 ); μάρτυσι τοῖς προκεχειροτονημένοις ( Acts 10:41 ). The noun is first put undetermined, a narrowing determination with the article being then added: "If [in the Law of Moses] had been given a Law such as," etc. By fastening attention upon the Law as unable "to make alive," the apostle marks its character as contrasted with the new covenant, the characteristic function of which is that of imparting a life-giving Spirit. The Law made men feel their sin, their spiritual incapacitation, "the body of death" which enthralled them ( Romans 7:1-25 .); but the grace which should instil into their souls the life of love which they lacked, it had not to bestow. So far only reaches the unfavourable estimate of the Law's function given here: it was not "able to make alive." Verily righteousness should have been by the Law ( ὄντως ἂν ἐκ νόμου ἦν ἡ δικαιοσύνη ); in very deed then from the Law would have accrued righteousness. "In very deed then." But as the case now stands, it is a delusion to think it can, as the unbelieving Jews do, and as some of you seem minded to do. ὄντως , as Luke 23:1-56 . 47; 1 Corinthians 14:25 . If the Law could have quickened men with spiritual life it would have brought them justification. This is what the apostle here affirms. But why so? That in the economy of grace there is no justification without spiritual quickening, nor spiritual life without justification, we are clearly apprised by many passages of St. Paul's own writings, notably by Romans 8:1-10 . The explanation, however, is probably this: in the apostle's view, the gift of the indwelling Spirit, to sanctify us and enable us for living a spiritual life, is conditioned by a state of acceptableness with God; until we have been brought into a state of grace, we are not qualified to receive this the supreme proof of Divine love. It is "because we are sons that God sends the Spirit of his Son into our hearts, crying, Abba, Father" ( Galatians 4:6 ). If, then, the Law can be supposed capable of imparting the Spirit of life, it must be supposed capable of antecedently imparting righteousness. The "inheritance" of Abraham's seed includes both, both accruing to them from faith. So far was the Law from having these gifts to bestrew, that on the one hand, Moses' ministering of the Law to the people was a ministration of condemnation ( 2 Corinthians 3:6-9 ), and on the other, it brought quickening, indeed, but not to the sinner's spirit, but to his sin ( Romans 7:9 ). intensifying its malignity and working death (ibid., Romans 8:10-13 ). These views, so explicitly expressed by the apostle in the two nearly contemporaneous Epistles just cited, reveal to us what was in his mind when writing, the words before us, and may be properly adduced to explain them.