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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 3:6–18. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle having reproved the Galatians for not obeying the truth, and endeavoured to impress them with a sense of their folly herein, in these verses he largely proves the doctrine which he had reproved them for rejecting, namely, that of justification by faith without the works of the law. This he does several ways.
I.From the example of Abraham's justification.
This argument the apostle uses, Rom. 4. Abraham believed God, and that was accounted to him for righteousness (Gal 3:6); that is, his faith fastened upon the word and promise of God, and upon his believing he was owned and accepted of God as a righteous man: as on this account he is represented as the father of the faithful, so the apostle would have us to know that those who are of faith are the children of Abraham (Gal 3:7), not according to the flesh, but according to the promise; and, consequently, that they are justified in the same way that he was. Abraham was justified by faith, and so are they. To confirm this, the apostle acquaints us that the promise made to Abraham (Gen 12:3), In thee shall all nations be blessed, had a reference hereunto, Gal 3:8. The scripture is said to foresee, because he that indited the scripture did foresee, that God would justify the heathen world in the way of faith; and therefore in Abraham, that is, in the seed of Abraham, which is Christ, not the Jews only, but the Gentiles also, should be blessed; not only blessed in the seed of Abraham, but blessed as Abraham was, being justified as he was. This the apostle calls preaching the gospel to Abraham; and thence infers (Gal 3:9) that those who are of faith, that is, true believers, of what nation soever they are, are blessed with faithful Abraham. They are blessed with Abraham the father of the faithful, by the promise made to him, and therefore by faith as he was. It was through faith in the promise of God that he was blessed, and it is only in the same way that others obtain this privilege.
II.He shows that we cannot be justified but by faith fastening on the gospel, because the law condemns us.
If we put ourselves upon trial in that court, and stand to the sentence of it, we are certainly cast, and lost, and undone; for as many as are of the works of the law are under the curse, as many as depend upon the merit of their own works as their righteousness, as plead not guilty, and insist upon their own justification, the cause will certainly go against them; for it is written, Cursed is every one that continueth not in all things which are written in the book of the law, to do them, Gal 3:10, and Deu 27:26. The condition of life, by the law, is perfect, personal, and perpetual, obedience; the language of it is, Do this and live; or, as Gal 3:12, The man that doeth them shall live in them: and for every failure herein the law denounces a curse. Unless our obedience be universal, continuing in all things that are written in the book of the law, and unless it be perpetual too (if in any instance at any time we fail and come short), we fall under the curse of the law. The curse is wrath revealed, and ruin threatened: it is a separation unto all evil, and this is in full force, power, and virtue, against all sinners, and therefore against all men; for all have sinned and become guilty before God: and if, as transgressors of the law, we are under the curse of it, it must be a vain thing to look for justification by it. But, though this is not to be expected from the law, yet the apostle afterwards acquaints us that there is a way open to our escaping this curse, and regaining the favour of God, namely, through faith in Christ, who (as he says, Gal 3:13) hath redeemed us from the curse of the law, etc. A strange method it was which Christ took to redeem us from the curse of the law; it was by his being himself made a curse for us. Being made sin for us, he was made a curse for us; not separated from God, but laid for the present under that infamous token of the divine displeasure upon which the law of Moses had put a particular brand, Deu 21:23. The design of this was that the blessing of Abraham might come on the Gentiles through Jesus Christ - that all who believed on Christ, whether Jews or Gentiles, might become heirs of Abraham's blessing, and particularly of that great promise of the Spirit, which was peculiarly reserved for the times of the gospel. Hence it appeared that it was not by putting themselves under the law, but by faith in Christ, that they become the people of God and heirs of the promise. Here note,
1.The misery which as sinners we are sunk into - we are under the curse and condemnation of the law.
2.The love and grace of our Lord Jesus Christ towards us - he has submitted to be made a curse for us, that he might redeem us from the curse of the law.
3.The happy prospect which we now have through him, not only of escaping the curse, but of inheriting the blessing. And,
4.That it is only through faith in him that we can hope to obtain this favour.
III.To prove that justification is by faith, and not by the works of the law, the apostle alleges the express testimony of the Old Testament, Gal 3:11. The place referred to is Hab 2:4, where it is said, The just shall live by faith; it is again quoted, Rom 1:17, and Heb 10:38. The design of it is to show that those only are just or righteous who do truly live, who are freed from death and wrath, and restored into a state of life in the favour of God; and that it is only through faith that persons become righteous, and as such obtain this life and happiness - that they are accepted of God, and enabled to live to him now, and are entitled to an eternal life in the enjoyment of him hereafter. Hence the apostle says, It is evident that no man is justified by the law in the sight of God. Whatever he may be in the account of others, yet he is not so in the sight of God; for the law is not of faith - that says nothing concerning faith in the business of justification, nor does it give life to those who believe; but the language of it is, The man that doeth them shall live in them, as Lev 18:5. It requires perfect obedience as the condition of life, and therefore now can by no means be the rule of our justification. This argument of the apostle's may give us occasion to remark that justification by faith is no new doctrine, but what was established and taught in the church of God long before the times of the gospel. Yea, it is the only way wherein any sinners ever were, or can be, justified.
IV.To this purpose the apostle urges the stability of the covenant which God made with Abraham, which was not vacated nor disannulled by the giving of the law to Moses, Gal 3:15, etc. Faith had the precedence of the law, for Abraham was justified by faith. It was a promise that he built upon, and promises are the proper objects of faith. God entered into covenant with Abraham (Gal 3:8), and this covenant was firm and steady; even men's covenants are so, and therefore much more his. When a deed is executed, or articles of agreement are sealed, both parties are bound, and it is too late then to settle things otherwise; and therefore it is not to be supposed that by the subsequent law the covenant of God should be vacated. The original word diathēkē signifies both a covenant and a testament. Now the promise made to Abraham was rather a testament than a covenant. When a testament has become of force by the death of the testator, it is not capable of being altered; and therefore, the promise that was given to Abraham being of the nature of a testament, it remains firm and unalterable. But, if it should be said that a grant or testament may be defeated for want of persons to claim the benefit of it (Gal 3:16), he shows that there is no danger of that in this case. Abraham is dead, and the prophets are dead, but the covenant is made with Abraham and his seed. And he gives us a very surprising exposition of this. We should have thought it had been meant only of the people of the Jews. "Nay," says the apostle, "it is in the singular number, and points at a single person - that seed is Christ," So that the covenant is still in force; for Christ abideth for ever in his person, and in his spiritual seed, who are his by faith. And if it be objected that the law which was given by Moses did disannul this covenant, because that insisted so much upon works, and there was so little in it of faith or of the promised Messiah, he answers that the subsequent law could not disannul the previous covenant or promise (Gal 3:18): If the inheritance be of the law, it is no more of promise; but, says he, God gave it to Abraham by promise, and therefore it would be inconsistent with his holiness, wisdom, and faithfulness, by any subsequent act to set aside the promise, and so alter the way of justification which he had thus established. If the inheritance was given to Abraham by promise, and thereby entailed upon his spiritual seed, we may be sure that God would not retract that promise; for he is not a man that he should repent.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
The Jews maintain two opposing tenets. For in no way and by no argument can they be persuaded that the promise to Abraham was rendered void by the law, and they are right. But in their short-sighted vanity they maintain another contrary principle, thinking that justification could not come without the practice of the law. They know that Abraham, who is the type [of justification], was justified through faith alone, without the practice of the law.… The heirs to the promise of Abraham are therefore those who are his successors in the adoption of the faith by which Abraham was blessed and justified. The testimony of the promise to Abraham is therefore called a covenant [to signify] that after his death there would be heirs in the promise, made sons of Abraham through faith.
Thus God made a covenant with Abraham, promising that in his seed the blessing should come upon the heathen; and this blessing the Law cannot turn aside. As this example was not in all respects appropriate to the matter in hand, he introduces it thus, "I speak after the manner of men," that nothing might be deduced from it derogatory to the majesty of God. But let us go to the bottom of this illustration. It was promised Abraham that by his seed the heathen should be blessed; and his seed according to the flesh is Christ; four hundred and thirty years after came the Law; now, if the Law bestows the blessings even life and righteousness, that promise is annulled. And so while no one annuls a man's covenant, the covenant of God after four hundred and thirty years is annulled; for if not that covenant but another instead of it bestows what is promised, then is it set aside, which is most unreasonable.
(V. 15 seqq.) Brothers, I speak in human terms: yet no one rejects or adds to a man's covenant, which has been confirmed. The promises were made to Abraham and to his seed. It does not say, 'and to seeds,' referring to many, but referring to one, 'and to your seed,' who is Christ. Now I say this: the covenant, which was confirmed by God, the law, which came four hundred and thirty years later, does not invalidate the promise, so as to abolish it. For if the inheritance is based on the law, it is no longer based on a promise. But God gave to Abraham a promise. The Apostle, who became all things to all people in order to gain everyone, is a debtor to Greeks and Barbarians, to the wise and the foolish, even to the Galatians whom he had just called foolish. For he did not use the same arguments with them as he did with the Romans, but simpler ones; things that even fools could understand and almost from the street corner. And so that it would not seem that he did it out of ignorance and not skill, he appeases the wise reader beforehand, and he tempers what he is going to say with a preface: Brothers, I speak as a human being. For what I am about to say, I do not speak according to God: I do not speak according to hidden wisdom, and those who can eat solid food, but according to those who are nourished by the tender milk of the stomach, and are unable to bear great things. (1 Corinthians 5). Therefore, to the Corinthians, among whom fornication was heard, and such fornication that even among the Gentiles, he says: I speak, and not the Lord. (1 Corinthians 7:12). And to the same in the second [letter]: What I am saying, I do not speak according to the Lord, but as if in foolishness (II Cor. XI, 17). Some think that when he is about to discuss examples from the testament of a man and the death of the testator and other things of human similarity, he said: Brothers, I say according to man: although it seems to me, and for this reason indeed that they think, but especially because of what follows being stated (or promised), namely: He does not say 'and to seeds' as if in many, but as if in one, and to your seed, which is Christ. While traversing all the scriptures in meaning and memory, I have never found the seed of writing in the plural number, but whether in a positive or negative sense, it is always in the singular number. Furthermore, the following is inferred: But I say that this testament is confirmed by God, if anyone diligently compares the Hebrew volumes and other editions with the translation of the Septuagint interpreters, they will find where the testament is written, not to sound like testament, but a covenant, which is called 'Berith' in the Hebrew language. Therefore, it is clear that the Apostle did what he promised, and he did not use hidden meanings to the Galatians, but rather everyday and lowly things that could displease the prudent (I speak in human terms unless I add this). To calculate the years from the time when the Lord spoke to Abraham, saying, 'And in your seed all the nations of the earth shall be blessed' (Genesis 22:18), until the lawgiver Moses: whether they are four hundred and thirty, or how the Lord promises to Abraham in Genesis that his descendants shall come out of the land of bondage after four hundred years. For it is not a small matter, and sought after by many, I do not know if it was invented by someone else. Also, that which is read in the same book about Thamar and her two little ones (Genesis 38), that is, that the first one called Zara extended his hand, and the midwife tied a scarlet thread on it, and then, as he pulled his hand back inside, the hand of the one named Phares was extended in its place. It is fitting that this demonstrates how Israel, in the work of the Law, extended his hand and contracted it, polluted by the blood of the prophets and of the Savior himself. But afterwards, the people of the Gentiles burst forth, because of whom it is often said to have been destroyed, and the middle wall that had been between the Jews and the Gentiles was broken down, so that there would be one flock and one shepherd, and there would be glory, and honor, and peace to everyone who does good, to the Jew first and also to the Greek. However, the simple meaning that is hidden in this passage has this force, that the Apostle teaches that the promises that were made to Abraham cannot be destroyed by the Law, which was given afterwards, and that the later things cannot take priority over the earlier ones, since the promises were given to Abraham four hundred and thirty years before, so that all nations would be blessed in him. But the observation is, that whoever had done it, would live in it, after four hundred and thirty years Moses gave it on Mount Sinai. On the contrary, this could be said: Why then was it necessary to give the Law after so much time of promise, when even with the Law given, the suspicion of a broken promise could arise, and the Law given would not be profitable while the promise remained? The Apostle, foreseeing this question, poses and explains it to himself in the following, saying:
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Summary
Galatians 3:18 powerfully articulates the fundamental incompatibility between two distinct pathways to divine inheritance: one based on human adherence to the Law, and the other on God's sovereign, unconditional promise. Paul asserts that if the inheritance were contingent upon legal performance, it would nullify the very nature of God's original, gracious covenant with Abraham, which was freely given by promise. This verse serves as a critical theological linchpin, reinforcing the truth that salvation and all its accompanying blessings are received by grace through faith, not by works of the Law.
Context
Literary Context
This verse is a crucial logical step within Paul's broader argument in Galatians 3. Following his rhetorical questions in Galatians 3:1-5, which challenge the Galatians' shift towards legalism, Paul introduces Abraham as the prime example of righteousness by faith in Galatians 3:6. He then elaborates on the Abrahamic covenant, emphasizing its priority and unchangeable nature compared to the Mosaic Law, which came 430 years later (Galatians 3:17). Galatians 3:18 acts as a conclusive statement, drawing a sharp distinction between the Law and the Promise as mutually exclusive means of obtaining the inheritance, thereby setting the stage for his explanation of the Law's true purpose in the subsequent verses (Galatians 3:19-25).
Historical & Cultural Context
The Galatian churches, composed of both Jewish and Gentile converts, were being influenced by "Judaizers" – Jewish Christians who insisted that Gentile believers must be circumcised and observe the Mosaic Law to be true followers of Christ. This teaching directly contradicted Paul's gospel of justification by faith alone. The Law, particularly circumcision, was a deeply ingrained symbol of Jewish identity and covenant membership, making the Judaizers' arguments culturally potent. Paul's letter directly addresses this theological crisis, asserting that adherence to the Law as a means of salvation undermines the very foundation of God's grace and the Abrahamic covenant, which predated and transcended the Mosaic Law. The concept of "inheritance" would have resonated with both Jewish understanding of the promised land and Gentile concepts of receiving an enduring legacy.
Key Themes
Galatians 3 is saturated with several critical theological themes that Galatians 3:18 powerfully reinforces. The primary theme is the incompatibility of Law and Promise as pathways to salvation and inheritance. Paul argues that these two principles operate on fundamentally different logics: one is based on human performance and obligation, the other on divine grace and unconditional gift. This leads to the theme of justification by faith, a central tenet of Paul's theology, exemplified by Abraham's righteousness being credited through faith (Galatians 3:6). The verse also highlights the primacy and immutability of the Abrahamic Covenant, emphasizing that God's promise to Abraham was unconditional and could not be annulled or superseded by the later Mosaic Law (Galatians 3:17). Finally, the concept of inheritance itself is a key theme, referring not just to physical land but to the full spiritual blessings of salvation, adoption as sons, and eternal life, which are received as a gift through Christ, the true "seed" of Abraham (Galatians 3:29).
Exposition and Analysis
Key Word Analysis
This term refers to a possession received as a legacy or by right, often implying a patrimony. In this context, it signifies the spiritual blessings and covenantal benefits promised by God, including salvation, righteousness, and eternal life, which believers receive not through their own merit but as a divine gift. It underscores the idea of a familial right, emphasizing adoption into God's family.
This word denotes a rule, regulation, or principle, specifically referring to the Mosaic Law given at Sinai. Paul uses it to represent a system of works-based righteousness, where human obedience to a set of commands is seen as the means to gain favor with God. The contrast here is between a system of human obligation and a system of divine grace.
This term signifies an announcement, information, or pledge, particularly a divine assurance of good. It highlights God's initiative, faithfulness, and unconditional commitment to bestow blessings. In Galatians, it refers specifically to the covenant God made with Abraham, which was based entirely on God's gracious word, not on Abraham's performance.
Verse Breakdown
"For if the inheritance be of the law,"
Paul begins with a logical premise, using "if" (G1487, ei) to set up a hypothetical condition. The "inheritance" (G2817, klēronomía) refers to the spiritual blessings and covenantal benefits that believers receive from God. The phrase "of the law" (G1537, ek G3551, nómos) signifies that the inheritance originates from or is dependent upon adherence to the Mosaic Law. This clause posits a scenario where human works and legal obedience are the basis for receiving God's blessings.
"it is no more of promise:"
This is the direct logical consequence of the first clause. The phrase "no more" (G3765, oukéti) emphasizes an absolute incompatibility. If the inheritance were earned by law, it could not simultaneously be a gift based on "promise" (G1860, epangelía). The nature of a promise is that it is freely given and received by faith, without conditions of performance. To introduce legal requirements would fundamentally alter and nullify the gracious character of the promise.
"but God gave it to Abraham by promise."
This final clause provides the decisive counter-argument and the theological truth. The conjunction "but" (G1161, dé) introduces a strong contrast. Paul asserts that "God" (G2316, theós) Himself "gave" (G5483, charízomai, meaning to grant as a favor, gratuitously) the inheritance to "Abraham" (G11, Abraám). The crucial phrase "by promise" (G1223, diá G1860, epangelía) explicitly states the channel or means by which the inheritance was bestowed: solely through God's unconditional, gracious word. This affirms the divine initiative and the unmerited nature of the blessing.
Literary Devices
Paul employs a powerful antithesis in Galatians 3:18, sharply contrasting "law" and "promise" as mutually exclusive principles for receiving the divine inheritance. This is a classic example of dichotomy, where two concepts are presented as entirely separate and opposing, highlighting that one negates the other. The verse also functions as a logical argument (specifically, a reductio ad absurdum or a form of a fortiori reasoning), demonstrating that if the premise of law-based inheritance were true, it would lead to the absurd conclusion that God's earlier, unconditional promise to Abraham is rendered void. This rhetorical strategy aims to convince the Galatians of the inherent flaw in the Judaizers' theology by showing its destructive implications for God's character and faithfulness.
Theological and Thematic Connections
Galatians 3:18 is a cornerstone of Pauline theology, asserting the fundamental distinction between covenant by works and covenant by grace. It underscores that God's relationship with humanity, particularly concerning salvation and spiritual blessings, is established through His unmerited favor, not through human effort or adherence to a legal code. The "inheritance" here encompasses all the blessings of salvation, including righteousness, adoption, and eternal life, which are freely given by God. This truth liberates believers from the burden of striving to earn what can only be received as a gift, redirecting their faith entirely to God's faithfulness and the finished work of Christ. It highlights the unchanging nature of God's original promise, which predates and therefore cannot be nullified by the Law.
Reflection and Application
Galatians 3:18 offers profound liberation and assurance for believers today. It unequivocally declares that our standing with God, our access to His blessings, and our eternal hope are not contingent upon our performance, our adherence to rules, or our religious achievements. Instead, they rest entirely on God's faithful, unconditional promise, freely given and received by faith. This truth guards us against the insidious trap of legalism, which subtly shifts our focus from Christ's finished work to our own flawed efforts. It calls us to live in the freedom of grace, trusting in God's unshakeable word and responding to His love with grateful obedience, rather than striving to earn what has already been graciously bestowed. Our identity as heirs is secured by His promise, not by our merit, fostering a deep sense of peace and security in our relationship with Him.
Questions for Reflection
FAQ
What does "inheritance" mean in this context, and how is it received?
In Galatians 3:18, "inheritance" (Greek, klēronomía) refers to the full scope of spiritual blessings and covenantal benefits that God bestows upon His people. This includes not just the land promised to Abraham, but more broadly, righteousness, adoption as sons and daughters of God, the gift of the Holy Spirit, and eternal life. It is received not through human effort or adherence to the Mosaic Law, but solely "by promise" – meaning it is a free, unmerited gift from God, received through faith, just as Abraham's righteousness was credited to him through faith (Genesis 15:6). Paul's argument throughout Galatians 3 is that if it were based on law, it would no longer be a promise, thus nullifying God's original, unconditional covenant.
Why is it so critical that the inheritance is "no more of promise" if it is "of the law"?
Paul's statement highlights a fundamental theological incompatibility. The nature of a "promise" (Greek, epangelía) is that it is an unconditional, gracious declaration from God, freely given and requiring only faith for reception. The nature of "law" (Greek, nómos), when presented as a means of obtaining salvation or inheritance, is that it requires perfect human performance and obedience to earn a reward. These two principles are mutually exclusive. If the inheritance is earned by fulfilling legal requirements, it ceases to be a free gift based on God's grace and faithfulness; it becomes a wage. This would undermine the very character of God's covenant with Abraham, which was established by promise, not by works (Galatians 3:17). Therefore, to mix law and promise as means of obtaining the inheritance is to nullify the promise entirely.
Christ-Centered Fulfillment
Galatians 3:18 finds its ultimate Christ-centered fulfillment in the person and work of Jesus Christ, who is the promised "seed" of Abraham through whom all nations are blessed (Galatians 3:16). The inheritance, which God gave to Abraham by promise, is fully realized and secured in Christ. He is the one who perfectly fulfilled the Law, not to establish a new legalistic path, but to redeem those who were under the Law's curse (Galatians 3:13). Because Christ perfectly obeyed and then offered Himself as the ultimate sacrifice, the promises made to Abraham, which were always about God's unmerited favor, are now accessible to all who believe in Him. Through faith in Christ, we become "heirs according to the promise" (Galatians 3:29), receiving the Spirit and all the blessings of salvation not by our works, but by God's gracious gift in His Son. Christ is the guarantor of the promise, the one in whom all God's promises are "Yes" and "Amen" (2 Corinthians 1:20), making the inheritance a secure reality for all who are united with Him by faith.