The Pulpit Commentary — Galatians — Section 199

curse; he became the receptacle of the curse of the Law. And in his great fondness for 8cripture exhibited in the whole of this paragraph, the apostle points out that this was in accordance with words found in Deut. xxi. 23, "Cursed is every one that bangetb on a tree." The words did not refer to crucifixion, which was not a Jewish mode of putting to death; but referred to the hauging of the body of a criminal on a tree after death as a public spectacle. The words were applicable to Christ, because he was made a public spectacle, not only in hanging on a tree but in being nailed to a tree. The infamy which Christ was subjected to from :Oen was a "t'ery subordinate element in bis death. There was especially the wrath which he endured from God, the biding of the Father's face from him as the Representative of sinners. This was the curse (all curses in one) by bearing which he became Redeemer. Twofoul aim of redempt-ion. Extension of the blessing to the Gentiles. "That upon the Gentiles might come the blessing of Abraham in Christ Jesus." The effect of the endurance of the curse was the opening of the blessing to the Gentiles. The Law, in its precepts and curse, no longer presented an obstacle. The whole mean- ing of the Law was realized; the whole curse of the Law was exhausted. So complete was the satisfaction rendered, that there could be no supplementing it by works of the Law. All that was needed was faith to receive the satisfaction presented in Christ, and not in the Law, for justification. Thus did the blessing attain its world-wide character, announced to Abraham. Gentiles had simply to believe, like Abraham, in order to be blessed in and with Abraham. Reception of the Spirit. " That we ruight receive the promise of the Spirit through faith." Not only was there the extension of the blessing enjoyed among the Jews, which was eminently justification (as appears from the whole strain of this paragraph); but this extension was signalized by the sending of a richer blessing. This was the realization of the promise of the Spirit. In this the Jews were sharers. All alike were recipients of the Spirit, simply through faith. And thus the apostle, after a remarkable chain of arguments, comes back to the point from which he started.-R. F. Vers. 15-22.-Promise and Law. From this point the apostle has a softened tone toward the Galatians. He deals with them now more in the way of instruction and counsel than of correction and rebuke. L THE PROMISE wAS NOT INVALIDA TED BY THE LAw. 1. Human anal,ogy. "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." \iVhen the apostle professes to speak after the manner of men, he is not thinking of himself as having to come down from the spiritual standpoint, but of God as greater than man, and of his having to use a certain freedom in ar~uing as he does from a man's covenant to God's covenant. We are not to understand "covenant" in the sense of" testament." It is an engagement under which one comes to another with or without engagement on the part of that other. To be thoroughly valid a covenant must be confirmed. Testimony roust be given that an engagement has been really and fully entered into. The signing of a le!ral document is a common mode of confirmation. We read frequently in old times or° confirmation by oath. When a covenant has been confirmed, no one maketh it void or addeth thereto. Meyer says, "no third party;" but the language is applicable even to the person who comes under engagement. He is not free to set his engagement aside or to modify it by additions. It is different from the case of a testator while he is still living. In signing a will he has come under no engagement to any one, and is free to ::ancel it or to add a codicil. But when an engagement has been entered into it can neither be set a.side nor modified by additions, but stands to be carried out to the letter. 2. Two points to be taken into account in applying the analogy. (1) The covenant with .Abraham, was of the nature of a promise. "Now to Abraham were the promises spoken." This brings down the general idea. of covenant to a special kind. Promise is not a contracting for benefit and with conditions. In its purest form, 1\8 employed by the apostle, it is an engagement to bestow blessing, without conditions attached. It is here used in the plural number, not because distinct blessings were promised, but -because the same blessing was repeatedly promised, with variety of form and circum- stance. (2) The covenant of promise was made, not only with .Abraham, but included Christ. " And to his l!e@d. He saith not, And to seeds, as of many : but as of- one, OB. W, 1-29,] THE EPIS'l'LE 'l'O 'l'HE GALA'fIANB. 165