Gal. 3:12. But the law is not of faith; rather, he who fulfills it shall live by it.
Having shown that the law subjects one to a curse, while faith imparts blessing, he now says that faith alone justifies, not the law, and he cites the words of Habakkuk: "The righteous shall live by faith" (Hab. 2:4), and not by the law. For the law requires not only faith, but also works. He also well said "before God," because among men those who adhere to the law may appear righteous, such as the Pharisees, who present themselves as righteous before men. Since the law, by reason of its impossibility of fulfillment, did not justify but subjected to a curse, grace appeared, showing an easy path — faith, through which, being justified, we receive blessing. Thus it has been proven that faith imparted blessing and justification not only before the law, but even more so after it.
Gal. 3:13. Christ redeemed us from the curse of the law, having become a curse for us (for it is written: "Cursed is everyone who hangs on a tree"),
Lest someone object, saying: it is true that he who does not fulfill the law is cursed and that faith justifies, but how do we know that that curse has been destroyed? For we fear that, having once fallen under the yoke of the law, we ourselves might remain under the curse; therefore Paul shows that the curse has been destroyed by Christ. For, having paid a ransom for us by Himself becoming a curse, He redeemed us from the curse of the law, to which He Himself was not subject, as one who had fulfilled the law, but to which we were liable, we who were unable to fulfill it, just as if someone were condemned to death, and another person, an innocent one, underwent death, having resolved to die in his place. Thus, He took upon Himself the curse through hanging on the tree and destroyed the curse that lay upon us for not fulfilling the law, although He Himself was not subject to it, because He both fulfilled the law and committed no sin.
Gal. 3:14. That the blessing of Abraham might come upon the Gentiles through Christ Jesus,
For this reason, he says, He became a curse, so that "the blessing of Abraham might extend to the Gentiles," that is, to those who did not have the benefit of the law, "the blessing of Abraham," that is, the blessing which comes from faith, "through Christ Jesus," that is, concerning the seed of Abraham, as it is also written: "in your seed shall they be blessed," that is, in Christ, Who descended from you according to the flesh, shall they be blessed—namely, those who believe in Him.
Gal. 3:14. that we might receive the promised Spirit through faith.
For this reason, he says, the Gentiles were deemed worthy of the blessing, so that they might receive the Spirit through faith. Since it was impossible for those still under the curse to receive the Spirit, they obtain the blessing after Christ's destruction of the curse and, having then been justified by faith, they receive the promise of the Spirit. For what God promised to Abraham, in Paul's understanding, are the spiritual gifts, which have evidently now been given to us, such as the blessing and the rest.
Gal. 3:15. Brethren! I speak after the manner of men:
He called them foolish above, but now he calls them brothers—there restraining, and here consoling. I am going to present you, he says, a human example.
Gal. 3:15. Even a covenant confirmed by a man, no one annuls or adds to it.
Gal. 3:16. Now to Abraham were the promises made, and to his seed. He does not say, "and to seeds," as of many, but as of one, "and to your seed," which is Christ.
Gal. 3:17. What I am saying is that the covenant concerning Christ, previously confirmed by God, the law, which came four hundred and thirty years later, does not annul, so as to make the promise of no effect.
Paul wants to show that faith is a covenant more ancient than the law, and that it would be unjust to prefer the law over it. He brought an example to illustrate this. If, he says, a man made a testament, would anyone, coming afterward, dare to pervert it or alter it, that is, add anything to it? All the more must this be understood in relation to God. And God gave a testament to Abraham, that in his seed the nations would be blessed. And his seed is Christ, because it did not say "seeds," lest you think of the Jews and Ishmaelites descended from him, but simply "in seed," which, as stated, is Christ. In what way, then, can the law annul this covenant, agreement, and promise, so that the nations would receive blessing not in Christ but through the commandments of the law? For this would be nothing other than the overthrow of the promise, which is absurd.
Gal. 3:18. For if the inheritance is by the law, then it is no longer by promise; but God granted it to Abraham by promise.
If the law, he says, grants blessing and makes heirs of life and righteousness, then the promise given to Abraham is consequently abolished and destroyed. But this would make no sense: the law appeared later, so how can it annul a covenant that existed before it? But do not hasten to press this entire example too strictly. For this reason he also said: "I speak in human terms," that is, I am giving a human example. Therefore it is not surprising if it cannot be fully applied to the divine.
Gal. 3:19. What then is the purpose of the law? It was added afterwards because of transgressions,
Since he had exalted faith and pointed out that it is more ancient than the law, an objection arose: why then was the law given, if faith was more ancient and itself conferred the blessing? Not in vain, he says, was the law given, but for the sake of transgressions, to serve as a bridle for the Jews, preventing the violation of if not all, then at least some of the commandments. It is also beautifully said: "it was added afterwards," to show that the law was not given as a primary institution, like the promises, but was given, as it were, as a supplement, on account of the many transgressions, so as to prevent at least a few.
Gal. 3:19. until the time of the coming of the Seed, to whom the promise was made,
However, the law was not given forever, but until the time of the coming of Christ, to Whom the promise pertained, that through Him the nations would be blessed. But if the law was given until the appearing of Christ, why then do you extend its significance further?
Gal. 3:19. and was delivered through Angels, by the hand of a mediator.
The Law, he says, was given through the mediation of Angels – either priests, or actual Angels, because indeed Angels produced those trumpet sounds, thunders, and signs. "By the hand of a mediator," that is, Christ. He shows that Christ also gave the Law, and therefore He is free to abolish it as well.
Gal. 3:20. Now a mediator is not a mediator of one, but God is one.
So also Christ serves as a mediator between two parties, namely, between God and men. For He reconciled both, giving peace and destroying the enmity that men had with God. Since He united human nature with Himself, He gave peace, wondrously uniting with the Divine nature the flesh that was hostile to it on account of sin. Therefore, if He is the mediator and reconciler, then it is clear that He saves, and not the law.
Gal. 3:21. Is the law then against the promises of God? Certainly not!