His meaning is as follows; If we had our hope of life in the Law, and our salvation depended on it, the objection might be valid. But if it save you, by means of Faith, though it brings you under the curse, you suffer nothing from it, gain no harm, in that Faith comes and sets all right. Had the promise been by the Law, you had reasonably feared lest, separating from the Law, you should separate from righteousness, but if it was given in order to shut up all, that is, to convince all and expose their individual sins, far from excluding you from the promises, it now aids you in obtaining them. This is shown by the words,
Ver. 22. “Howbeit the scripture has shut up all things under sin, that the promise by faith in Jesus Christ might be given to them that believe.”
As the Jews were not even conscious of their own sins, and in consequence did not even desire remission; the Law was given to probe their wounds, that they might long for a physician. And the word “shut up” means “convinced” and conviction held them in fear. You see then it is not only not against, but was given for the promises. Had it arrogated to itself the work and the authority, the objection would stand; but if its drift is something else, and it acted for that, how is it against the promises of God? Had the Law not been given, all would have been wrecked upon wickedness, and there would have been no Jews to listen to Christ; but now being given, it has effected two things; it has schooled its followers in a certain degree of virtue, and has pressed on them the knowledge of their own sins. And this especially made them more zealous to seek the Son, for those who disbelieved, disbelieved from having no sense of their own sins, as Paul shows; “For being ignorant of God's righteousness, and seeking to establish their own righteousness, they did not subject themselves to the righteousness of God.”
Ver. 23. “But before faith came, we were kept inward under the Law, shut up unto the faith which should afterwards be revealed.”
Here he clearly puts forward what I have stated: for the expressions “we were kept” and “shut up,” signify nothing else than the security given by the commandments of the Law; which like a fortress fenced them round with fear and a life conformable to itself, and so preserved them unto Faith.
Ver. 24. “So that the Law has been our tutor to bring us unto Christ, that we might be justified by faith.”
Now the Tutor is not opposed to the Preceptor, but cooperates with him, ridding the youth from all vice, and having all leisure to fit him for receiving instructions from his Preceptor. But when the youth's habits are formed, then the Tutor leaves him, as Paul says.
<!--<span class="stiki"></span>-->Ver. 25, 26. “But now that faith has come which leads to perfect manhood we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus.”
The Law then, as it was our tutor, and we were kept shut up under it, is not the adversary but the fellow-worker of grace; but if when grace has come, it continues to hold us down, it becomes an adversary; for if it confines those who ought to go forward to grace, then it is the destruction of our salvation. If a candle which gave light by night, kept us, when it became day, from the sun, it would not only not benefit, it would injure us; and so does the Law, if it stands between us and greater benefits. Those then are the greatest traducers of the Law, who still keep it, just as the tutor makes a youth ridiculous, by retaining him with himself, when time calls for his departure. Hence Paul says, “But after faith has come, we are no longer under a tutor.” We are then no longer under a tutor, “for you are all sons of God.” Wonderful! see how mighty is the power of Faith, and how he unfolds as he proceeds! Before, he showed that it made them sons of the Patriarch, “Know therefore,” says he, “that they which be of faith, the same are sons of Abraham;” now he proves that they are sons of God also, “For you are all,” says he, “sons of God through faith, which is in Christ Jesus;” by Faith, not by the Law. Then, when he has said this great and wonderful thing, he names also the mode of their adoption,
Ver. 27. “For as many of you as were baptized into Christ, did put on Christ.”
Why does he not say, “For as many of you as have been baptized into Christ, have been born of God?” for this was what directly went to prove that they were sons—because he states it in a much more awful point of view; If Christ be the Son of God, and you have put on Him, thou who hast the Son within you, and art fashioned after His pattern, hast been brought into one kindred and nature with Him.
Ver. 28. “There can be neither Jew nor Greek, there can be neither bond nor free, there can be no male and female: for you all are one in Christ Jesus.”
See what an insatiable soul! For having said, “We are all made children of God through Faith,” he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, “you have put on Christ,” even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: “You are all One in Christ Jesus,” that is, you have all one form and one mould, even Christ's. What can be more awful than these words! He that was a Greek, or Jew, or bond-man yesterday, carries about with him the form, not of an Angel or Archangel, but of the Lord of all, yea displays in his own person the Christ.
Ver. 29. “And if you are Christ's, then are you Abraham's seed, heirs according to promise.”
Here, you observe, he proves what he had before stated concerning the seed of Abraham—that to him and to his seed the promises were given.
Source: Commentary on Galatians (New Advent)