Brief Exposition of Galatians and Ephesians, Exposition 1 · Chapter 3 · Verse and explication 11
Vers. 15. Brethren, I speak after the manner of men: though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto. 16. Now to Abraham and his seed were the Promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17. And this I say, that the Covenant that was confirmed before of God in Christ, the Law which was four hundred and thirty years after, cannot disanul, that it should make the Promise of none effect. 18. For if the inheritance be of the Law, it is no more of Promise: but God gave it to Abraham by Promise.
THe Apostle, having confirmed the truth of his Doctrine by several Arguments, doth in the second part of the Chapter, answer some Objections, and joyntly herewith refuteth the other Error, maintained by his adversaries, about the necessity of observing the Ceremonial Law; shewing, that however the Law, or the legal way of dispensing the Covenant of Grace prescribed unto Moses upon mount Sinai, was for good use, so long as by God's appointment it was to stand in force; yet, Christ being now come in the flesh, the date, prefixed for its continuance, was now expired, and so the Christian Church of Jews and Gentiles wholly freed from the observation of it.
The first Objection, as may be gathered by his Answer, was to this purpose, That granting what the Apostle had said concerning Justification by Faith in the Promise, and not by Works, did hold true, before the Law was given by Moses; yet afterwards that way of Justification seemeth to have been altered, and Justification by Works established according to the tenour of the Law given by God on mount Sinai, seing that latter Acts and constitutions do not only stand in force, but also abrogate the former, in so far, at least, as they are inconsistent with the latter.
The Apostle answereth by a comparison, which he sheweth is taken from humane affairs; and, first, setteth down the similitude to this purpose, That a Covenant or Paction made among men for preserving mutual peace and friendship, being once confirmed by Oath, and other usual solemnities, cannot without imputation of levity or injustice be disannulled and quite broken, neither can any condition destructive to the former, be added to it, ver. 15. And, secondly, That he may apply this similitude with greater evidence and force, he first sheweth, the nature of that Covenant, made by God with Abraham, did consist in Promises, wherein the blessing promised is given freely, and not for the merit and worth of our obedience and works (as the word rendred Promise doth signifie) and next he sheweth, that all Abraham's seed, not only those who lived before the giving of the Law, but those also who lived after; and not only the Jews, but also the Gentiles were comprehended in the Covenant, and to partake of the promised Blessing, according to the tenour of it; which he proveth from the formal words of the Covenant-tender, which express all those who were to partake of the covenanted Blessing, by the name of Abraham and of his Seed, in the singular number, to shew, that it is under one and the same consideration, that they all are his seed, and do partake of his promised Blessing; otherwise, if it had been Gods purpose to convey the heavenly Inheritance unto some upon their Faith in the Promise, and unto others for the merit of their Works, Then the Promise should have been made unto his Seeds in the plural number, as pointing at the different grounds of this their spiritual relation unto Abraham, and not unto his Seed in the singular; which seed of Abraham, is here called Christ, to wit, Christ mystical, which comprehendeth Christ the Head, and all Believers, whether before the Law or after, whether Jew or Gentile, as the Members of that Body whereof Christ is the Head: all of which are designed by the name of Christ, as 1 Cor. 12. -12. Col. 1. 24. and so here, to shew, that not Moses, not the Law, not Works, but Christ, the Promise, and faith in Christ, and the Promise is the bond and ty of this Union pleaded-for in Abrahams seed, ver. 16. Thirdly, He applyeth the similitude taken from the unchangeablnesse of humane Covenants, and inferreth, that much lesse can that Covenant which was made with Abraham and his seed be abrogated, or any condition destructive be added to it by the Law, which was given four hundred and thirty years after: which consequence, is inforced by four Considerations, 1. It was a Covenant made with Abraham, not by a man like himself, but by God. 2. It was not only made, but long before ratified and confirmed, both by the Oath of God, Heb. 6. 14. and other more than ordinary solemnities, Gen. 15. 9, 10, &c. And, 3. a Covenant, not only made and confirmed, but a Covenant confirmed in Christ, or, (as the Original will bear) looking toward Christ, as Him alone, upon whom the fulfilling of that Covenant did depend, Gen. 22. 18. So that if this Covenant had been abrogated, whether by the Law or any other thing, there had been no necessity of sending Christ. And, 4. because this Covenant, upon Gods part was a free absolute Promise, the performance whereof did not depend upon the works of the other party, and so their unworthinesse could be no pretence for the abrogation of it: this inference from the comparison, is ver, 17. And, fourthly, Because some, in following forth the present Objection, might have urged, that though the giving of the Law did not fully abrogate the way of Justification by Faith in the Promise; Yet this much behoved to be granted, that the Law and Works were to be conjoyned, at least, with the Promise and Faith in the point of Justification; Therefore the Apostle answereth, ver. 18. that even this much cannot be granted; and that because Works and Faith, Law and Promise are inconsistent as to the point of conveying a right to the covenanted Inheritance, so that if the works of the Law have any influence upon our Justification, and right to Heaven, the free-gifted Promise made of God to Abraham, and Faith in that Promise can have none, and thus the confirmed Covenant should yet be abrogated; the absurdity whereof he hath already shewen, to wit, ver. 17.
From Vers. 15. Learn, 1. Though the Servants of Jesus Christ will be necessitated sometimes to use some more than ordinary sharpness of speech in their reproofs toward the People of God committed to their charge; yet they are carefully to guard, lest their affections be imbittered against them, and would alwayes keep love and affection toward them; yea, and testifie their love to them, even when they do most sharply reprove them: for, the Apostle, though he upbraided these Galatians with folly, ver. 1. Yet here he testifieth, that neverthelesse he loved them, while he calleth them Brethren; Brethren, I speak after the manner of men. 2. It is not only lawful, but also exceedingly conducing for the edification of hearers, that Ministers make use of similitudes and examples, taken from things natural, (1 Cor. 15. 38, &c.) artificial (Iam. 3. 7.) or from common custom among men, for clearing or confirming of spiritual Truths to the understanding, and for inforcing the practice of some spiritual duty upon the will and affections, 1 Cor. 9. 24. for, similitudes from things earthly, as being more notour unto us, do conduce much, not only to illustrate things spiritual, but also to bring them frequently to our remembrance afterwards, especially, when those earthly things, from which the similitude is taken, do occur in our daily imployments: Hence the Apostle professeth he would speak after the manner of men, that is, he would make use of a similitude taken from the custom of men in their civil affairs for clearing of the Truth in hand. 3. As it is lawfull for men, whether particular persons or Nations, to enter a Covenant or paction for keeping of mutual peace and friendship, and to confirm their Covenant so made by subscription, oath (1 Sam. 20. 16, 17.) and other lawfull and accustomed olemnities, (Gen. 31. 51, &c.) that hereby it may be the more esteemed-of as sacred and inviolable: So it is a mark of extream inconstancy, and carryeth with it the guilt of high perfidie for those who have once entred such a Covenant, to disanul, alter, or adde to it at their pleasure, or to stand to it no longer than it maketh for their own advantage: for, saith he, Though it be but a mans Covenant, yet if it be confirmed, no man disanulleth, or addeth thereto: No man, to wit, even the men themselves who made the Paction; else the similitude would not quadrate to the Truth, for illustration whereof it is made use of, to wit, that even God Himself that made the Covenant with Abraham and his seed, could have no such purpose in giving the Law, as to alter and abrogate that Covenant, as is clear from ver. 17.
From Vers. 16. Learn, 1. The Covenant of Grace made with Abraham and his spiritual seed, is a Covenant of promise, wherein the thing promised is freely bestowed, and not from the merit or worth of our obedience and works; and herein the promises of this Covenant do differ from the promises of the Law or Covenant of Works: for, by the Promises, which signifie a free promise, is meaned the Covenant of Grace; to Abraham and his seed were the Promises made: the word signifieth a free promise. 2. This Covenant of Grace is also a Covenant of Promises, as containing many Promises; for, although it sometime have the name of a promise, in the singular number, as ver.—17. from that comprehensive and chief Promise, I will be a God unto thee, and to thy seed after thee, Gen. 17. -7. yet it containeth a numerous number of other promises, which are as so many rivulets and streams, flowing from that fountain-promise presently mentioned, even the Promises of the life that now is, and of that which is to come, 1 Tim. 4. 8. for, saith he To Abraham and his seed were the Promises made. 3. This Covenant of Grace, or Promise, was entred by God with Abraham, as accepting the tender of it, not only for himself, but for his seed, whereby all his natural issue, excepting those only who were expresly excepted by God (to wit, all the posterity of Ishmael and Esau, who continued and waxed worse in the apostasie of their forefathers from Abrahams God, Rom. 9. 7, 13.) were comprehended within the Covenant, by vertue whereof, though none did attain Salvation, but those only who did come up to the conditions of the Covenant, whereupon Salvation was tendred, to wit, Faith (Habak. 2. 4.) and Repentance (Isa. 55. 7.) yet all of them did enjoy the priviledge of Ordinances (Gen. 17. 10.) and had Salvation offered unto them, (Joh. 4. 22.) not absolutely, but upon Gods terms revealed in His Word, to wit, if only they would believe and repent: hence, saith the Apostle, To Abraham and his seed were the Promises made. 4. As the Christian Church of the Gentiles is Abraham's spiritual seed, as well as the Church of the Jews, and was looked upon as his seed in that Covenant-promise made to Abraham and his seed, Gen. 17. -5. compared with Rom 4. 16, 17-. So it is under one and the same consideration that both Jew and Gentile, and all who reckon spiritual kindred to Abraham are his seed, to wit, as they follow the steps of his Faith, and at least do professe that Doctrine of free Justification by Faith, wherein Abraham walked, Rom. 4. 12, (See the distinction of the seeds, or children, ver. 7. doct. 8.) for, seing the Promises, spoken of in the Text, were made to his seed, it seemeth they cannot be that Promise, which aimed principally at Christ, In thy seed shall all Nations be blessed, Gen. 22. 18. but the Promises made to his seed, the Church, and chiefly that Promise, I will be a God unto thee, and to thy seed, Gen. 17. -7. besides the mentioning of seed in the singular number, were not an argument of any weight, to prove that Christ personall was only meaned in the Promise, seing seed is a word collective, and may comprehend a number under it, even in the singular number, as the words Flock, Army, and such like; so it seemeth most probable, that by the seed here is meaned Christ mystical, or Christ with His Body the Church, made up both of Jew and Gentile, who reckon spiritual kindred unto Abraham, upon one and the same account; and therefore are designed in the Promise by seed, and not seeds; He saith not, And to seeds, as of m…ny; but as of one, and to thy seed. 5. So strict and near is that union which is betwixt Christ and the Church, that not only is He the Churches Head (Eph. 1. 22.) but also as the Church is His Body and fulnesse, Eph. 1. 23. So Christ is mystically and virtually the fulnesse of the Church, in so far as it is He dwelling and working in them by the efficacy of His Spirit, who separateth them from the world, maketh them one mystical Body among themselves, and one with Himself, and worketh all their works in them, even those which belong to Him, not only as the Head, but, which also belong to them, as Members of the Body, 1 Cor. 12. 11, 12. for, hence is it, that the whole believing seed of Abraham, is here called Christ, He being the bond of their union, Joh. 17. 21. the fountain of their life and motion, Joh. 4. 14. and the active immediate principle from which all their spiritual actions do flow, Joh. 15. 5. And to thy seed, which is Christ, saith he.
From Vers. 17. Learn, 1. That though God might have dealt with man by way of soveraignity, as an absolute Monarch, enjoyning to man his duty, without giving him any ground to hope for a reward of his service; yet He hath been graciously pleased to wave such right, and to deal with him by way of covenant, or paction and agreement, upon just and equal terms, prescribed by God Himself, in which God promiseth true happinesse to man, and man engageth himself by promise for performance of what God requireth: for, as these are the terms in general upon which God did ever enter any Covenant with man; so the Apostle supposeth, that Gods dealing with man is by way of a Covenant, while he saith, And this I say, that the Covenant that was confirmed before of God. 2. So merciful is God, that after the Covenant of Works, made with man before the fall, was broken by Adam (Gen. 3. 6.) and made uselesse unto all his posterity, as to the obtaining of Heaven and happinesse by it, ver. 10. he was graciously pleased to enter a Covenant of Grace with fallen man, to deliver him from the estate of sin and misery, and to bring him into an estate of salvation by a Redeemer, Rom. 3. 21, 22. This is that Covenant here spoken of; The Covenant that was before confirmed of God in Christ. 3. Though the Covenant, or Paction, entred by God with the Church, before Christ came in the flesh, did differ in the way of administration, and in some considerable circumstances, from that Covenant which God hath entered with His people in the dayes of the Gospel, upon which account they are distinguished by the names of Old and New, (Heb. 8. 13.) First and Second Covenant, Heb. 8. 7. yet both these Covenants are one and the same in substance, and do fully agree in all the essential parts: for, the Apostle's intent, is, to prove, that we are justified under the New Testament, by that Covenant, which was confirmed before of God in Christ unto Abraham, four hundred and thirty years before the Law. 4. So prone is fallen man to misbelieve the truth and reality of Gods offer in the Covenant of Grace, Joh. 4. 48. and especially to question the making out of that offer to himself in particular, Psa. 88. 4, 5, &c. and so willing is God to have all doubts of that kind fully satisfied, Heb. 6. 17-. that though His gracious word of promise be of it self worthy of all acceptation and trust, 1 Tim. 1. 15. yet He hath been graciously pleased to adde all those confirmations unto His Covenant-grant, which are used among men, who being most suspected would most gladly be trusted. He hath committed it to writing, Joh. 20. 31. confirmed it by witnesses, (Heb. 2. 3.) with miracles (Heb. 2. 4.) by oath (Heb. 6. 13, 17.) and by seals, Mat. 26. 28. & 28. 19. compared with Rom. 4. 11. for, saith he, The Covenant that was before confirmed of God. 5. The Covenant of Grace had a special relation to Jesus Christ, as well under the Old Administration as under the New; He being that Seed of the Woman, who was to bruise the head of the Serpent, (Gen. 3. -15.) and in whom all the Nations of the earth were to be blessed, (Gen. 22. 18.) and the substance of all those ceremonial shadows, (the practice whereof was then enjoyned) Col. 2. 17. and being the thing signified in all their Sacraments, 1 Cor. 5. 7. 1 Cor. 10. 4. and God's design in giving the Law, being to drive men to Christ for righteousnesse, Rom. 10. 4. for, saith he, The Covenant was confirmed before of God in Christ, or, tending towards Christ, as the Original will bear. 6. The knowledge of Scripture-chronologie, whereby we know not only those things which are mentioned in Scripture-story, but also the time when every thing did fall out, so far as may be gathered by the Scripture it self chiefly, is necessary and profitable for the better understanding of God's mind in diverse parts of His Word: for here, the Apostle observeth the time when the Law was given, and layeth the great stresse of his argument upon it, whereby he proveth, that the Law could not disanul the Covenant of free-grace, made with Abraham, even because the Law was four hundred and thirty years after the Covenant was confirmed of God in Christ: The beginning of which space of years, is to be reckoned from the first solemn sanction and confirmation of the Covenant by God to Abraham, Gen. 15. 8, &c and the close of it was at the giving of the Law upon mount Sinai, which was the first year of Israels coming out of Egypt, Exod. 19. 1. Doct. 7. God's intent in giving the Law, and urging exact obedience to it under hazard of the curse, neither was, nor is, that hereby people should be taken-off from seeking righteousnesse and life eternal only by faith in the Promise, or, that they should set about the practice of duties commanded by the Law, as that which was to make them righteous before God: the Law was given for other ends, as the Apostle doth after declare; but not for this: for, he sheweth here, that Gods design in giving the Law, could not disanul the Covenant made with Abraham, or, make the Promise of none effect.
From Vers. 18. Learn, 1. So subtil is the spirit of Error, that it will seem to cede somewhat to Truth, as hereby intending to prejudge the Truth more than if it had ceded nothing: for, the oppugners of Justification by Faith, did sometimes give Faith some place in Justification, and pleaded only for a joynt influence of Works and Faith, of the Law and the Promise: which conceit of theirs, the Apostle doth here refute; For, if the Inheritance be of the Law, it is no more of Promise. 2. The state of Grace and Favour with God here, and of Glory hereafter, is the inheritance, portion and heirship of the Lord's People; there being no temporal worldly inheritance which can sufficiently furnish the heart with satisfaction, Psal. 4. 6, 7. of which spiritual and heavenly Inheritance, the Land of Canaan was a type: for, the Apostle speaking of Justification, and all the spiritual blessings which flow from it, calleth them the Inheritance, by way of excellency; If the Inheritance be of the Law. 3. There are only two wayes of attaining a right to this Inheritance; one, by the Law, or by Works done in obedience to the Law, chap. 2. 16-. which was the tenour of the Covenant of Works; the other, is by the Promise, or, by Faith in Jesus Christ offered in the Promise, chap. 2. -16-. according to the tenour of the Covenant of Grace. The Apostle speaketh of these two wayes here, If the Inheritance be of the Law, it is no more of Promise. 4. There can be no mixture of these two, so that a right to Heaven should be obtained, partly by the merit of Works, and partly by Faith in the promise; the one of those removeth the other: for, saith he, If the Inheritance be of the Law, it is no more of Promise. 5. The only way of attaining right to this Inheritance now since the fall, is, by God's Free-gift, without the merit of Works: for, God did give it to Abraham, the father of all▪ justified persons: the word signifieth, He gave it freely, without respect had to Abraham's works. 6. The tender and offer of this gracious gift, is made in the promises of the Gospel; which, being laid hold upon by Faith, do entitle the Believer to the tendered Inheritance, 1 Joh. 5. 10, 11, 12. for, saith he, God gave i… by Promise.