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by faith. Now therefore why tempt ye God, to put a yoke upon the neck (a "yoke of
bondage" indeed, Gal. 5: 1) of the disciples, which neither our fathers nor we were able
to bear? But we believe that through the grace of the Lord Jesus Christ we shall be
saved, even as they" (Acts 15: 7-11).
In addition to the opening reference to the "Spirit" (Gal. 3: 3), the apostle adds "and
worketh miracles among you". Now it is the testimony of Scripture that "John (the
Baptist) did no miracle", the signs and wonders, that accomplished the preaching of the
gospel both during the Lord's earthly ministry and that of the apostles at Pentecost and
after, were definitely a confirmation of this last revelation of Divine grace (Heb. 2: 1-4;
I Cor. 1: 5, 6; Rom. 15: 19; II Cor. 12: 12), but are never associated in the N.T. record
with the law of Moses, its works and its ceremonial. One of the most formidable
obstacles to the full reception of the gospel of the grace of God, was the age-long
tradition that made Moses and the law he gave, eternal. The Jews who were guilty of
breaking the commandment every day, were nevertheless opposing the gospel by
enthroning the very law that condemned them.
Paul now moves to his great argument, the age-lasting nature of the promises made to
Abraham, as over against the limited character of the covenant of works. The promises
are "by faith" and therefore sure, the Old Covenant rested on "works" and was rendered
"weak because of the flesh" (Rom. 8: 3). Together with this contrast between Abraham
and Moses, the apostle introduces another feature. Abraham's "seed" is not limited to
physical descent, it includes those who walk by faith. To enforce this new line of
argument the apostle appeals to the Scriptural record of the justifying of Abraham, shows
the impossibility of attaining righteousness by works of the law, turns to the Galatian law
that governed the making of a will and the appointing of the heir to enforce the claims of
the promise made to Abraham, and concludes with the glorious doctrine of "adoption".
This left them no longer "servants" but "sons" and consequent "heirs" of God through
Christ with complete exemption from law, its "tutors and governors".