Galatians 3:19
Verse
Context
The Purpose of the Law
18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.20A mediator is unnecessary, however, for only one party; but God is one.
Sermons
Warren Wiersbe
J. Vernon McGee
Don McClure
Chip Brogden
Michael Flowers
Ken Baird
James SmithSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wherefore then serveth the law? - If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle's reasoning. It was added because of transgressions - It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on Rom 4:15 (note); and especially on Rom 5:20 (note), where this subject is largely discussed, and the figure explained. Till the seed should come - The law was to be in force till the advent of the Messiah. After that it was to cease. It was ordained by angels - The ministry of angels was certainly used in giving the law; see Psa 68:17; Act 7:53; and Heb 2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deu 5:5.
Jamieson-Fausset-Brown Bible Commentary
"Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added--to the original covenant of promise. This is not inconsistent with Gal 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (Rom 7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Gal 3:23-24; Rom 4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (Rom 5:20; Rom 7:13). till the seed--during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Rom 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ. come--(Compare "faith came," Gal 3:23). the promise-- (Rom 4:21). ordained--Greek, "constituted" or "disposed." by angels--as the instrumental enactors of the law [ALFORD] God delegated the law to angels as something rather alien to Him and severe (Act 7:53; Heb 2:2-3; compare Deu 33:2, "He came with ten thousands of saints," that is, angels, Psa 68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness. in the hand of a mediator--namely, Moses. Deu 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.
John Gill Bible Commentary
Wherefore why then serveth the law?.... If this be the case, might an objector say, why was the law given? what ends and purposes are to be served by it? of what use can it be? there had as good been no law at all, if the inheritance is not of it, and there is no justification by it. To which it is answered, it was added because of transgressions; four hundred and thirty years after the covenant made with Abraham; it did not succeed it, nor take the place of it, and so make it null and void; but was over and above added unto it, for the sake of restraining transgressions; which had there been no law, men would not have been accountable for them; and they would have gone into them without fear, and with impunity; but the law was given, to lay a restraint on men, by forbidding such and such things, on pain of death; and also for the detecting, discovering, and making known transgressions, what they are, their nature and consequences; these the law charges men with, sets them before them, in their true light and proper colours; and convicts them of them, stops their mouths, and pronounces them guilty before God: moreover, this law entered in, over and above any other revelation God was pleased to make, "that the offence might abound", Rom 5:20 either that particular offence, the sin of Adam, the apostle is there speaking of; the heinous nature of which, its aggravated circumstances, and the justness of its imputation to his posterity, were more clearly discerned by this law; and so the Syriac version here renders it in the singular number, , "because of transgression"; or all other offences and transgressions, which are increased through the multiplicity of precepts, and attended with more aggravating circumstances, than if no law was given, and more eagerly pursued after, through the prohibition of them; such being the corrupt nature of man, that the more anything is forbidden, the more desirous it is of it: add to all this, that the law was given for the punishing of transgressions, for which it curses, and threatens with death, and inflicts it on Christless sinners: hence it is clear there can be no justification by it, and yet it is not useless and insignificant: till the seed should come, to whom the promise was made; either Christ the seed of the woman, and of Abraham, who was to come in the flesh, and is come; and to whom the grand promise of life, and all the promises of the covenant were made; not for himself, but for those he represented, and in whom they are all secure: until whose coming to finish transgression, and bring in everlasting righteousness, the law was to continue in the form in which, and the use for which it was added, and then to cease as the ministration of Moses; for through the coming of Christ it received its full accomplishment, and came to an end; the ceremonial law was utterly abolished, and the moral law ceased to be a covenant of works, though it continues a rule of walk and conversation; and the whole Mosaic economy was no more: or else the seed here intends the spiritual seed of Abraham; particularly among the Gentiles, to whom the promise of blessedness, of justification, and eternal life was made; and the sense be, that till such time that a generation of faithful men, of believers in Christ, should arise among the Gentiles, the law was to continue with the Jews; but when they should spring up, the middle wall of partition should be broken down, and Abraham's spiritual seed among Jews and Gentiles make up one body, one people, and be fellow heirs and partakers of the promise of God in Christ, through the Gospel: and it was ordained by angels; not Moses and Aaron, and Joshua, as some say; for though Moses was concerned in the giving of the law, yet not Aaron nor Joshua, nor are any of them ever called angels; but the holy elect angels are here meant, the ten thousands of saints, or holy ones, God came to Mount Sinai with, and the Lord was among, in the holy place; see Deu 33:2 and so the Jews say (l) that the Lord appeared on Mount Sinai gloriously, , "with companies", or "troops of angels", to give the law to his people: and this may be said to be "ordained" by them, inasmuch as it might be written and spoken by them, as the instruments and ministers God made use of; for though the tables are said to be the work of God, and the writing the writing of God, and to be written with the finger of God, and he is said to speak all the words of it, yet this hinders not, but that all this might be done by the means of angels; who might be employed in disposing and fitting the stones in the form they were, and in writing the law upon them; hence it is said to be given by the disposition of angels, Act 7:53 and certain it is, that it was spoken by them, Heb 2:2 they forming in the air those articulate and audible sounds, when the law was delivered; who were also concerned in the thunderings and lightnings, and in the blowing of the trumpet, that waxed louder and louder at that time: in the hand of a mediator; not Christ, as many interpreters, ancient and modern, have thought; for though he was present at the giving of the law, as appears from Act 7:38 and is the Mediator between God and man, and had the law in his hand, out of which it went forth as the lawgiver; and as the surety of his people has fulfilled it, and by so doing put an end to it, and delivered them from the curse and condemnation of it; yet he is the Mediator of the new and better covenant, not the ministration of death, but of life; and so Moses and Christ, the law and Gospel, the old and the new covenant, are continually opposed to each other; besides, the mediator here seems to be represented as inferior to the angels, and as receiving the law into his hands from them, by whom it was ordained; which to conceive of Christ, is very much to the demeaning and lessening of him. Moses is the mediator here meant, who stood between God and the people of Israel; not to make peace between them, but to show the word of God from him to them, and this at their own request; see Deu 5:5, and in his hand the tables of the law were, when he came down from the mount, and was a typical mediator of Christ. So the Jews say of him, that "he was "a mediator" between them and God (m).'' (l) Targum in 1 Chron. xxix. 11. (m) Tzeror Hammor, fol. 136. 1, 2.
Matthew Henry Bible Commentary
The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?" To this he answers, I. The law was added because of transgressions, Gal 3:19. It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine displeasure on the account of it; for by the law is the knowledge of sin (Rom 3:20), and the law entered that sin might abound, Rom 5:20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot to which they were naturally inclined; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given. The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb 8:7, Heb 8:8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified. As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (Gal 3:20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it. II. The law was given to convince men of the necessity of a Saviour. The apostle asks (Gal 3:21), as what some might be willing to object, "Is the law then against the promises of God? Do they really clash and interfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men's transgressions, and to show them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (Gal 3:22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifications, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. III. The law was designed for a schoolmaster, to bring men to Christ, Gal 3:24. In the foregoing verse, the apostle acquaints us with the state of the Jews under the Mosaic economy, that before faith came, or before Christ appeared and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this was that hereby they might be disposed more readily to embrace the faith which should afterwards be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with that better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the law was their schoolmaster, to bring them to Christ, that they might be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for every failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, etc., which, though they could not of themselves take away sin, were typical of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more dark and obscure manner) to him as their only relief and refuge. And thus it was their schoolmaster, to instruct and govern them in their state of minority, or, as the word paidagōgos most properly signifies, their servant, to lead and conduct them to Christ (as children were wont to be led to school by those servants who had the care of them); that they might be more fully instructed by him as their schoolmaster, in the true way of justification and salvation, which is only by faith in him, and of which he was appointed to give the fullest and clearest discoveries. But lest it should be said, If the law was of this use and service under the Jewish, why may it not continue to be so under the Christian state too, the apostle adds (Gal 3:25) that after faith has come, and the gospel dispensation has taken place, under which Christ, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaster - we have no such need of the law to direct us to him as there was then. Thus the apostle acquaints us for what uses and purposes the law served; and, from what he says concerning this matter, we may observe, 1. The goodness of God to his people of old, in giving the law to them; for though, in comparison of the gospel state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to God and to encourage their hopes in him. 2. The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which God intended in the giving of it; for they expected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom 9:31, Rom 9:32; Rom 10:3, Rom 10:4. 3. The great advantage of the gospel state above the legal, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses. For, having shown for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ, where he particularly declares, (1.) That we are the children of God by faith in Christ Jesus, Gal 3:26. And here we may observe, [1.] The great and excellent privilege which real Christians enjoy under the gospel: They are the children of God; they are no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yea, they are admitted into the number, and have a right to all the privileges, of his children. [2.] How they come to obtain this privilege, and that is by faith in Christ Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into this happy relation to God, and are entitled to the privileges of it; for (Joh 1:12) as many as received him, to them gave he power to become the sons of God, even to those that believe on his name. And this faith in Christ, whereby they became the children of God, he reminds us (Gal 3:27), was what they professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ. Having in baptism professed their faith in him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and having thus become the members of Christ, they were through him owned and accounted as the children of God. Here note, First, Baptism is now the solemn rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles (Mat 28:19), and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses?" But this difficulty is sufficiently removed when the apostle says, Those who are baptized into Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phi 3:3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life (Rom 6:3, Rom 6:4); it would be of great advantage to us did we oftener remember this. (2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the pre-eminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus; as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him. (3.) That, being Christ's, we are Abraham's seed, and heirs according to the promise. Their judaizing teachers would have them believe that they must be circumcised and keep the law of Moses, or they could not be saved: "No," says the apostle, "there is no need of that; for if you be Christ's, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faithful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it." And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs follow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.
Tyndale Open Study Notes
3:19-22 Paul’s argument so far might lead his readers to believe that the law had no purpose. Here, however, Paul emphasizes the law’s proper role in order to correct false teaching about the law. 3:19 If people do not receive God’s inheritance through the law, why, then, was the law given? It was to show people their sins and make it clear that sinful actions are offenses against God. People cannot rely on their own goodness to save them, but must turn to God in faith (see Rom 3:19-20; 4:15; 5:20; 7:7-13). • until the coming of the child who was promised: See Gal 3:16. While the promise is permanent, the law was temporary. With Christ’s coming, the law was fulfilled (see Matt 5:17-20; cp. Matt 3:13-15; John 19:30) and God’s acceptance is based entirely on faith in Christ. • through angels: Deuteronomy 33:2 in the Greek version describes the Lord’s coming from Sinai “with myriads of holy ones, angels with him at his right hand.” See also Ps 68:17; Acts 7:38, 53; Heb 2:2. • Moses, who was the mediator: See Exod 20:19; Deut 5:24-27.
Galatians 3:19
The Purpose of the Law
18For if the inheritance depends on the law, then it no longer depends on a promise; but God freely granted it to Abraham through a promise.19Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator.20A mediator is unnecessary, however, for only one party; but God is one.
- Scripture
- Sermons
- Commentary
The Logic of Law
By Warren Wiersbe3.5K38:57Law Of GodMAT 5:21MAT 5:27MAT 5:33GAL 3:19GAL 3:28In this sermon, the preacher emphasizes that as believers in Jesus Christ, we are all united through the Holy Spirit. He highlights the difference between living by threats and living by promises, explaining that while children understand punishment and reward, as we grow older, we can reason and make promises. The preacher also discusses the limitations of the law, stating that while it can reveal our sins and confine us, it cannot remove or change us. He emphasizes the importance of understanding the role of the law in convicting us of sin and leading us to the Savior, and criticizes a superficial form of evangelism that neglects the preaching of God's law and holiness.
(Exodus) Exodus 19:5-6
By J. Vernon McGee3.5K05:14ExpositionalEXO 19:6MAT 5:17ROM 3:19ROM 7:7ROM 10:4GAL 3:19EPH 2:8In this sermon, the preacher discusses the purpose of the law in relation to the people of Israel. He emphasizes that the law was given to reveal their sinfulness and to lead them to the need for a savior. The preacher contrasts the law with grace, highlighting the difference between the demands of the law and the gift of salvation through faith. He also mentions God's original intention for Israel to be a kingdom of priests, but due to their failures, only one tribe was chosen. However, in the future, during the millennium, the entire nation of Israel will fulfill this purpose.
Hebrews 1:4-14
By Don McClure1.2K47:40ACT 7:53GAL 3:19HEB 1:10HEB 1:14REV 19:15In this sermon, the speaker emphasizes the fulfillment of God's plan through Jesus Christ. He compares the fulfillment to someone going on a journey and finally appearing in person, making the previous descriptions and pictures unnecessary. The speaker also highlights the role of angels as servants to the heirs of salvation, emphasizing that they are not to be worshipped but rather seen as ambassadors carrying out God's authority and power. The main focus of the sermon is to establish that Jesus Christ is superior to all beings, including angels, and that the writer of Hebrews aims to show this superiority throughout the book.
Galatians Chapter 3 (Part 2)
By Chip Brogden1.1K31:17ExpositionalEXO 35:4EXO 35:7PSA 118:24MAT 6:33GAL 3:19In this webcast, Chip Brogdon continues his series of messages in the book of Galatians. He begins by addressing the question of the purpose of the law in light of salvation through faith in Christ. He explains that the law was added because of transgressions until the promised seed, Jesus, came. The law was appointed through angels and a mediator. Chip emphasizes that as Christians, we are not under the law but under grace, and Jesus is building his church with believers who are living stones. The webcast concludes with a reminder to continue studying and meditating on these teachings.
Abba, Father - the Spirit of Adoption
By Michael Flowers48625:15AdoptionGEN 15:6PSA 127:3ISA 61:1JHN 3:16ROM 7:7GAL 3:19EPH 6:12In this sermon, the speaker discusses the concept of being an heir and the role of the law as a temporary custodian for the nation of Israel. He explains that while an heir is underage, they are no different from a slave, even though they own the entire estate. The speaker then introduces the idea of the elementary spiritual forces of the world, which refers to the fallen creation and the period when Israel was under the law. He emphasizes that the law was a temporary measure until the time set by God, when He sent His Son to redeem those under the law and bring them into adoption as sons and daughters.
Studies in Hebrews - Part 3
By Ken Baird44853:56GEN 19:17MAT 6:33LUK 1:20ACT 7:51GAL 3:19HEB 2:1In this sermon, the preacher focuses on the superiority of Jesus Christ over the angels. He highlights four areas in which Jesus surpasses the angels: name, ministry, word, and dominion. The preacher emphasizes that Jesus has a more excellent name, ministry, and word than the angels. He also mentions that Jesus has a more excellent dominion, although it is not yet fully realized. The sermon encourages listeners to pay close attention to the words of Jesus and not neglect the salvation that he offers.
The One Mediator!
By James Smith0JHN 14:6ROM 5:1GAL 3:19EPH 2:18COL 1:191TI 2:5HEB 9:15HEB 12:241JN 2:1James Smith preaches on the essential role of Jesus Christ as the one and only Mediator between God and humanity. Sin has separated God and man, and only through a Mediator can reconciliation and unity be achieved. Jesus, being both God and man, is the perfect Mediator who can approach God on behalf of humanity and reconcile them through His obedience, death, gospel, and Holy Spirit.
The Angels
By Lewis Sperry Chafer0GEN 16:1JOB 38:7PSA 8:5MAT 4:11MAT 25:31MAT 25:41MAT 28:2MRK 5:9LUK 2:13LUK 7:24LUK 8:30LUK 22:43ACT 1:101CO 6:3GAL 3:191TI 4:11TI 5:21HEB 1:14HEB 2:7JAS 2:252PE 2:4JUD 1:6REV 1:20REV 5:11REV 20:10Lewis Sperry Chafer delves into the intricate details of angels as depicted in the Scriptures, emphasizing their distinct order of creation, heavenly position above man, and the various classes of angelic beings, including the unfallen angels and the fallen angels. The sermon explores the nature, ministry, and significance of angels in pivotal events such as creation, the giving of the law, the birth and resurrection of Christ, and their future role in the second coming of Christ.
Added, Not Mixed
By Theodore Epp0Justification By FaithGrace vs. LawJHN 1:17ROM 3:28ROM 5:20ROM 6:14ROM 7:62CO 3:6GAL 2:16GAL 3:19EPH 2:8HEB 10:1Theodore Epp emphasizes that the Law was 'added' to the existing grace brought by Jesus Christ, highlighting that the Law, which began with Moses, was never intended to replace grace but to coexist alongside it. He explains that while the Law reveals sin and condemnation, it ultimately leads individuals to seek the grace of God for salvation. Epp clarifies that the Law was not good news, but rather a necessary precursor that pointed to the necessity of grace, allowing humanity to find justification through faith alone.
The Teachings of the Law
By Lewis Sperry Chafer0DEU 4:8JHN 18:31ROM 2:14ROM 5:12GAL 3:19GAL 3:22Lewis Sperry Chafer delves into the teachings of grace and the law, emphasizing the opposition between the two principles according to the Scriptures. The sermon explores the threefold consideration of the law: its meaning in the Bible, its relation to time, and its application. It highlights how the law, as a covenant of works, was given to Israel, its temporary nature until the coming of Christ, and its termination with the death of Christ, offering a contrast between the covenant of works and the covenant of grace through faith in Jesus Christ.
More on God's Promises and God's Law
By Bob Hoekstra0LEV 19:2ROM 3:19ROM 7:7GAL 3:19Bob Hoekstra delves into the purpose of God's law, emphasizing that it was added because of transgressions to make people aware of their sinfulness and accountability before God. The law does not replace God's promises but serves to reveal His holiness and the standard of holy living He desires for His people. While the law convicts of sin, the promises of God offer forgiveness and righteousness through faith in Jesus Christ, highlighting the need for reliance on God's grace for salvation.
The Law Done Away
By Lewis Sperry Chafer0ROM 4:13ROM 6:14GAL 3:19GAL 3:22EPH 2:15Lewis Sperry Chafer preaches about the fundamental differences between the reign of law and the reign of grace, emphasizing that they are opposed to each other and cannot coexist. He explains that the Scriptures of the New Testament clearly teach that the law, in all its forms, is done away with in the present age under the economy of grace. Chafer delves into the threefold larger conception of the law, including the teachings of Moses, the law covenant of works, and the principle of dependence on the flesh, all of which are now set aside in the era of grace. He highlights the importance of understanding that the law has ceased, even in its widest meaning, and that believers are now under the reign of grace, not the law.
An Epistle to Such as Observe the Seventh Day for a Sabbath
By Isaac Penington0MAT 5:17ROM 9:4ROM 10:6GAL 3:19HEB 7:19HEB 10:9Isaac Penington preaches about the fulfillment of the law through Christ, emphasizing that the old covenant of Moses was a shadow pointing to the new covenant in the Spirit brought by Jesus. He explains that the law of commandments written in stone was a figure of the new law written in the heart by God's Spirit, making it easier to fulfill. Penington urges believers to keep the true Sabbath in the Spirit, entering into God's rest through faith and worship in truth, as opposed to the shadows of the past.
Not Law but Promise Galatians 3
By John Nelson Darby0Grace and RighteousnessLaw vs. PromiseGEN 12:1GEN 22:16JHN 1:17ROM 3:20ROM 7:6GAL 3:10GAL 3:19GAL 3:26EPH 2:8HEB 11:8John Nelson Darby emphasizes the stark contrast between the law and the promise in Galatians 3, illustrating that the law brings a curse while the promise offers grace and blessing. He explains that the law, which demands human obedience, cannot provide righteousness or life, whereas the promise, given to Abraham and fulfilled in Christ, is based on faith and God's grace. Darby argues that the coexistence of law and promise is impossible, as they represent two distinct systems of God's dealing with humanity. He highlights that righteousness comes through faith in Christ, who bore the curse of the law, allowing believers to receive the blessings of the promise. Ultimately, Darby calls for a clear understanding of our relationship with God, which is rooted in grace rather than obligation to the law.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Wherefore then serveth the law? - If the law does not annul the Abrahamic covenant, and cannot confer salvation on its votaries, why did God give it? This was a very natural objection, and must arise in the mind of any Jew who had paid attention to the apostle's reasoning. It was added because of transgressions - It was given that we might know our sinfulness, and the need we stood in of the mercy of God. The law is the right line, the straight edge, that determines the obliquity of our conduct. See the notes on Rom 4:15 (note); and especially on Rom 5:20 (note), where this subject is largely discussed, and the figure explained. Till the seed should come - The law was to be in force till the advent of the Messiah. After that it was to cease. It was ordained by angels - The ministry of angels was certainly used in giving the law; see Psa 68:17; Act 7:53; and Heb 2:2; but they were only instruments for transmitting; Moses was the mediator between God and the people, Deu 5:5.
Jamieson-Fausset-Brown Bible Commentary
"Wherefore then serveth the law?" as it is of no avail for justification, is it either useless, or contrary to the covenant of God? [CALVIN]. added--to the original covenant of promise. This is not inconsistent with Gal 3:15, "No man addeth thereto"; for there the kind of addition meant, and therefore denied, is one that would add new conditions, inconsistent with the grace of the covenant of promise. The law, though misunderstood by the Judaizers as doing so, was really added for a different purpose, namely, "because of (or as the Greek, 'for the sake of') the transgressions," that is, to bring out into clearer view the transgressions of it (Rom 7:7-9); to make men more fully conscious of their "sins," by being perceived as transgressions of the law, and so to make them long for the promised Saviour. This accords with Gal 3:23-24; Rom 4:15. The meaning can hardly be "to check transgressions," for the law rather stimulates the corrupt heart to disobey it (Rom 5:20; Rom 7:13). till the seed--during the period up to the time when the seed came. The law was a preparatory dispensation for the Jewish nation (Rom 5:20; Greek, "the law came in additionally and incidentally"), intervening between the promise and its fulfilment in Christ. come--(Compare "faith came," Gal 3:23). the promise-- (Rom 4:21). ordained--Greek, "constituted" or "disposed." by angels--as the instrumental enactors of the law [ALFORD] God delegated the law to angels as something rather alien to Him and severe (Act 7:53; Heb 2:2-3; compare Deu 33:2, "He came with ten thousands of saints," that is, angels, Psa 68:17). He reserved "the promise" to Himself and dispensed it according to His own goodness. in the hand of a mediator--namely, Moses. Deu 5:5, "I stood between the Lord and you": the very definition of a mediator. Hence the phrase often recurs, "By the hand of Moses." In the giving of the law, the "angels" were representatives of God; Moses, as mediator, represented the people.
John Gill Bible Commentary
Wherefore why then serveth the law?.... If this be the case, might an objector say, why was the law given? what ends and purposes are to be served by it? of what use can it be? there had as good been no law at all, if the inheritance is not of it, and there is no justification by it. To which it is answered, it was added because of transgressions; four hundred and thirty years after the covenant made with Abraham; it did not succeed it, nor take the place of it, and so make it null and void; but was over and above added unto it, for the sake of restraining transgressions; which had there been no law, men would not have been accountable for them; and they would have gone into them without fear, and with impunity; but the law was given, to lay a restraint on men, by forbidding such and such things, on pain of death; and also for the detecting, discovering, and making known transgressions, what they are, their nature and consequences; these the law charges men with, sets them before them, in their true light and proper colours; and convicts them of them, stops their mouths, and pronounces them guilty before God: moreover, this law entered in, over and above any other revelation God was pleased to make, "that the offence might abound", Rom 5:20 either that particular offence, the sin of Adam, the apostle is there speaking of; the heinous nature of which, its aggravated circumstances, and the justness of its imputation to his posterity, were more clearly discerned by this law; and so the Syriac version here renders it in the singular number, , "because of transgression"; or all other offences and transgressions, which are increased through the multiplicity of precepts, and attended with more aggravating circumstances, than if no law was given, and more eagerly pursued after, through the prohibition of them; such being the corrupt nature of man, that the more anything is forbidden, the more desirous it is of it: add to all this, that the law was given for the punishing of transgressions, for which it curses, and threatens with death, and inflicts it on Christless sinners: hence it is clear there can be no justification by it, and yet it is not useless and insignificant: till the seed should come, to whom the promise was made; either Christ the seed of the woman, and of Abraham, who was to come in the flesh, and is come; and to whom the grand promise of life, and all the promises of the covenant were made; not for himself, but for those he represented, and in whom they are all secure: until whose coming to finish transgression, and bring in everlasting righteousness, the law was to continue in the form in which, and the use for which it was added, and then to cease as the ministration of Moses; for through the coming of Christ it received its full accomplishment, and came to an end; the ceremonial law was utterly abolished, and the moral law ceased to be a covenant of works, though it continues a rule of walk and conversation; and the whole Mosaic economy was no more: or else the seed here intends the spiritual seed of Abraham; particularly among the Gentiles, to whom the promise of blessedness, of justification, and eternal life was made; and the sense be, that till such time that a generation of faithful men, of believers in Christ, should arise among the Gentiles, the law was to continue with the Jews; but when they should spring up, the middle wall of partition should be broken down, and Abraham's spiritual seed among Jews and Gentiles make up one body, one people, and be fellow heirs and partakers of the promise of God in Christ, through the Gospel: and it was ordained by angels; not Moses and Aaron, and Joshua, as some say; for though Moses was concerned in the giving of the law, yet not Aaron nor Joshua, nor are any of them ever called angels; but the holy elect angels are here meant, the ten thousands of saints, or holy ones, God came to Mount Sinai with, and the Lord was among, in the holy place; see Deu 33:2 and so the Jews say (l) that the Lord appeared on Mount Sinai gloriously, , "with companies", or "troops of angels", to give the law to his people: and this may be said to be "ordained" by them, inasmuch as it might be written and spoken by them, as the instruments and ministers God made use of; for though the tables are said to be the work of God, and the writing the writing of God, and to be written with the finger of God, and he is said to speak all the words of it, yet this hinders not, but that all this might be done by the means of angels; who might be employed in disposing and fitting the stones in the form they were, and in writing the law upon them; hence it is said to be given by the disposition of angels, Act 7:53 and certain it is, that it was spoken by them, Heb 2:2 they forming in the air those articulate and audible sounds, when the law was delivered; who were also concerned in the thunderings and lightnings, and in the blowing of the trumpet, that waxed louder and louder at that time: in the hand of a mediator; not Christ, as many interpreters, ancient and modern, have thought; for though he was present at the giving of the law, as appears from Act 7:38 and is the Mediator between God and man, and had the law in his hand, out of which it went forth as the lawgiver; and as the surety of his people has fulfilled it, and by so doing put an end to it, and delivered them from the curse and condemnation of it; yet he is the Mediator of the new and better covenant, not the ministration of death, but of life; and so Moses and Christ, the law and Gospel, the old and the new covenant, are continually opposed to each other; besides, the mediator here seems to be represented as inferior to the angels, and as receiving the law into his hands from them, by whom it was ordained; which to conceive of Christ, is very much to the demeaning and lessening of him. Moses is the mediator here meant, who stood between God and the people of Israel; not to make peace between them, but to show the word of God from him to them, and this at their own request; see Deu 5:5, and in his hand the tables of the law were, when he came down from the mount, and was a typical mediator of Christ. So the Jews say of him, that "he was "a mediator" between them and God (m).'' (l) Targum in 1 Chron. xxix. 11. (m) Tzeror Hammor, fol. 136. 1, 2.
Matthew Henry Bible Commentary
The apostle having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he did too much derogate from the law, and render it altogether useless, he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. It might be asked, "If that promise be sufficient for salvation, wherefore then serveth the law? Or, Why did God give the law by Moses?" To this he answers, I. The law was added because of transgressions, Gal 3:19. It was not designed to disannul the promise, and to establish a different way of justification from that which was settled by the promise; but it was added to it, annexed on purpose to be subservient to it, and it was so because of transgressions. The Israelites, though they were chosen to be God's peculiar people, were sinners as well as others, and therefore the law was given to convince them of their sin, and of their obnoxiousness to the divine displeasure on the account of it; for by the law is the knowledge of sin (Rom 3:20), and the law entered that sin might abound, Rom 5:20. And it was also intended to restrain them from the commission of sin, to put an awe upon their minds, and be a curb upon their lusts, that they should not run into that excess of riot to which they were naturally inclined; and yet at the same time it was designed to direct them to the true and only way whereby sin was to be expiated, and wherein they might obtain the pardon of it; namely, through the death and sacrifice of Christ, which was the special use for which the law of sacrifices and purifications was given. The apostle adds that the law was given for this purpose till the seed should come to whom the promise was made; that is, either till Christ should come (the principle seed referred to in the promise, as he had before shown), or till the gospel dispensation should take place, when Jews and Gentiles, without distinction, should, upon believing, become the seed of Abraham. The law was added because of transgressions, till this fulness of time, or this complete dispensation, should come. But when the seed came, and a fuller discovery of divine grace in the promise was made, then the law, as given by Moses, was to cease; that covenant, being found faulty, was to give place to another, and a better, Heb 8:7, Heb 8:8. And though the law, considered as the law of nature, is always in force, and still continues to be of use to convince men of sin and to restrain them from it, yet we are now no longer under the bondage and terror of that legal covenant. The law then was not intended to discover another way of justification, different from that revealed by the promise, but only to lead men to see their need of the promise, by showing them the sinfulness of sin, and to point them to Christ, through whom alone they could be pardoned and justified. As a further proof that the law was not designed to vacate the promise, the apostle adds, It was ordained by angels in the hand of a mediator. It was given to different persons, and in a different manner from the promise, and therefore for different purposes. The promise was made to Abraham, and all his spiritual seed, including believers of all nations, even of the Gentiles as well as the Jews; but the law was given to the Israelites as a peculiar people, and separated from the rest of the world. And, whereas the promise was given immediately by God himself, the law was given by the ministry of angels, and the hand of a mediator. Hence it appeared that the law could not be designed to set aside the promise; for (Gal 3:20), A mediator is not a mediator of one, of one party only; but God is one, but one party in the promise or covenant made with Abraham: and therefore it is not to be supposed that by a transaction which passed only between him and the nation of the Jews he should make void a promise which he had long before made to Abraham and all his spiritual seed, whether Jews or Gentiles. This would not have been consistent with his wisdom, nor with his truth and faithfulness. Moses was only a mediator between God and the spiritual seed of Abraham; and therefore the law that was given by him could not affect the promise made to them, much less be subversive of it. II. The law was given to convince men of the necessity of a Saviour. The apostle asks (Gal 3:21), as what some might be willing to object, "Is the law then against the promises of God? Do they really clash and interfere with each other? Or do you not set the covenant with Abraham, and the law of Moses, at variance with one another?" To this he answers, God forbid; he was far from entertaining such a thought, nor could it be inferred from what he had said. The law is by no means inconsistent with the promise, but subservient to it, as the design of it is to discover men's transgressions, and to show them the need they have of a better righteousness than that of the law. That consequence would much rather follow from their doctrine than from his; for, if there had been a law given that could have given life, verily righteousness would have been by the law, and in that case the promise would have been superseded and rendered useless. But that in our present state could not be, for the scripture hath concluded all under sin (Gal 3:22), or declared that all, both Jew and Gentile, are in a state of guilt, and therefore unable to attain to righteousness and justification by the works of the law. The law discovered their wounds, but could not afford them a remedy: it showed that they were guilty, because it appointed sacrifices and purifications, which were manifestly insufficient to take away sin: and therefore the great design of it was that the promise by faith of Jesus Christ might be given to those that believe, that being convinced of their guilt, and the insufficiency of the law to effect a righteousness for them, they might be persuaded to believe on Christ, and so obtain the benefit of the promise. III. The law was designed for a schoolmaster, to bring men to Christ, Gal 3:24. In the foregoing verse, the apostle acquaints us with the state of the Jews under the Mosaic economy, that before faith came, or before Christ appeared and the doctrine of justification by faith in him was more fully discovered, they were kept under the law, obliged, under severe penalties, to a strict observance of the various precepts of it; and at that time they were shut up, held under the terror and discipline of it, as prisoners in a state of confinement: the design of this was that hereby they might be disposed more readily to embrace the faith which should afterwards be revealed, or be persuaded to accept Christ when he came into the world, and to fall in with that better dispensation he was to introduce, whereby they were to be freed from bondage and servitude, and brought into a state of greater light and liberty. Now, in that state, he tells them, the law was their schoolmaster, to bring them to Christ, that they might be justified by faith. As it declared the mind and will of God concerning them, and at the same time denounced a curse against them for every failure in their duty, so it was proper to convince them of their lost and undone condition in themselves, and to let them see the weakness and insufficiency of their own righteousness to recommend them to God. And as it obliged them to a variety of sacrifices, etc., which, though they could not of themselves take away sin, were typical of Christ, and of the great sacrifice which he was to offer up for the expiation of it, so it directed them (though in a more dark and obscure manner) to him as their only relief and refuge. And thus it was their schoolmaster, to instruct and govern them in their state of minority, or, as the word paidagōgos most properly signifies, their servant, to lead and conduct them to Christ (as children were wont to be led to school by those servants who had the care of them); that they might be more fully instructed by him as their schoolmaster, in the true way of justification and salvation, which is only by faith in him, and of which he was appointed to give the fullest and clearest discoveries. But lest it should be said, If the law was of this use and service under the Jewish, why may it not continue to be so under the Christian state too, the apostle adds (Gal 3:25) that after faith has come, and the gospel dispensation has taken place, under which Christ, and the way of pardon and life through faith in him, are set in the clearest light, we are no longer under a schoolmaster - we have no such need of the law to direct us to him as there was then. Thus the apostle acquaints us for what uses and purposes the law served; and, from what he says concerning this matter, we may observe, 1. The goodness of God to his people of old, in giving the law to them; for though, in comparison of the gospel state, it was a dispensation of darkness and terror, yet it furnished them with sufficient means and helps both to direct them in their duty to God and to encourage their hopes in him. 2. The great fault and folly of the Jews, in mistaking the design of the law, and abusing it to a very different purpose from that which God intended in the giving of it; for they expected to be justified by the works of it, whereas it was never designed to be the rule of their justification, but only a means of convincing them of their guilt and of their need of a Saviour, and of directing them to Christ, and faith in him, as the only way of obtaining this privilege. See Rom 9:31, Rom 9:32; Rom 10:3, Rom 10:4. 3. The great advantage of the gospel state above the legal, under which we not only enjoy a clearer discovery of divine grace and mercy than was afforded to the Jews of old, but are also freed from the state of bondage and terror under which they were held. We are not now treated as children in a state of minority, but as sons grown up to a full age, who are admitted to greater freedoms, and instated in larger privileges, than they were. This the apostle enlarges upon in the following verses. For, having shown for what intent the law was given, in the close of the chapter he acquaints us with our privilege by Christ, where he particularly declares, (1.) That we are the children of God by faith in Christ Jesus, Gal 3:26. And here we may observe, [1.] The great and excellent privilege which real Christians enjoy under the gospel: They are the children of God; they are no longer accounted servants, but sons; they are not now kept at such a distance, and under such restraints, as the Jews were, but are allowed a nearer and freer access to God than was granted to them; yea, they are admitted into the number, and have a right to all the privileges, of his children. [2.] How they come to obtain this privilege, and that is by faith in Christ Jesus. Having accepted him as their Lord and Saviour, and relying on him alone for justification and salvation, they are hereupon admitted into this happy relation to God, and are entitled to the privileges of it; for (Joh 1:12) as many as received him, to them gave he power to become the sons of God, even to those that believe on his name. And this faith in Christ, whereby they became the children of God, he reminds us (Gal 3:27), was what they professed in baptism; for he adds, As many of you as have been baptized into Christ have put on Christ. Having in baptism professed their faith in him, they were thereby devoted to him, and had, as it were, put on his livery, and declared themselves to be his servants and disciples; and having thus become the members of Christ, they were through him owned and accounted as the children of God. Here note, First, Baptism is now the solemn rite of our admission into the Christian church, as circumcision was into that of the Jews. Our Lord Jesus appointed it to be so, in the commission he gave to his apostles (Mat 28:19), and accordingly it was their practice to baptize those whom they had discipled to the Christian faith; and perhaps the apostle might take notice of their baptism here, and of their becoming the children of God through faith in Christ, professed therein, to obviate a further objection, which the false teachers might be apt to urge in favour of circumcision. They might be ready to say, "Though it should be allowed that the law, as given at mount Sinai, was abrogated by the coming of Christ the promised seed, yet why should circumcision be set aside too, when that was given to Abraham together with the promise, and long before the giving of the law by Moses?" But this difficulty is sufficiently removed when the apostle says, Those who are baptized into Christ have put on Christ; for thence it appears that under the gospel baptism comes in the room of circumcision, and that those who by baptism are devoted to Christ, and do sincerely believe in him, are to all intents and purposes as much admitted into the privileges of the Christian state as the Jews were by circumcision into those of the legal (Phi 3:3), and therefore there was no reason why the use of that should still be continued. Note, Secondly, In our baptism we put on Christ; therein we profess our discipleship to him, and are obliged to behave ourselves as his faithful servants. Being baptized into Christ, we are baptized into his death, that as he died and rose again, so, in conformity thereunto, we should die unto sin, and walk in newness of life (Rom 6:3, Rom 6:4); it would be of great advantage to us did we oftener remember this. (2.) That this privilege of being the children of God, and of being by baptism devoted to Christ, is now enjoyed in common by all real Christians. The law indeed made a difference between Jew and Greek, giving the Jews on many accounts the pre-eminence: that also made a difference between bond and free, master and servant, and between male and female, the males being circumcised. But it is not so now; they all stand on the same level, and are all one in Christ Jesus; as the one is not accepted on the account of any national or personal advantages he may enjoy above the other, so neither is the other rejected for the want of them; but all who sincerely believe on Christ, of what nation, or sex, or condition, soever they be, are accepted of him, and become the children of God through faith in him. (3.) That, being Christ's, we are Abraham's seed, and heirs according to the promise. Their judaizing teachers would have them believe that they must be circumcised and keep the law of Moses, or they could not be saved: "No," says the apostle, "there is no need of that; for if you be Christ's, if you sincerely believe on him, who is the promised seed, in whom all the nations of the earth were to be blessed, you therefore become the true seed of Abraham, the father of the faithful, and as such are heirs according to the promise, and consequently are entitled to the great blessings and privileges of it." And therefore upon the whole, since it appeared that justification was not to be attained by the works of the law, but only by faith in Christ, and that the law of Moses was a temporary institution and was given for such purposes as were only subservient to and not subversive of the promise, and that now, under the gospel, Christians enjoy much greater and better privileges than the Jews did under that dispensation, it must needs follow that they were very unreasonable and unwise, in hearkening to those who at once endeavoured to deprive them of the truth and liberty of the gospel.
Tyndale Open Study Notes
3:19-22 Paul’s argument so far might lead his readers to believe that the law had no purpose. Here, however, Paul emphasizes the law’s proper role in order to correct false teaching about the law. 3:19 If people do not receive God’s inheritance through the law, why, then, was the law given? It was to show people their sins and make it clear that sinful actions are offenses against God. People cannot rely on their own goodness to save them, but must turn to God in faith (see Rom 3:19-20; 4:15; 5:20; 7:7-13). • until the coming of the child who was promised: See Gal 3:16. While the promise is permanent, the law was temporary. With Christ’s coming, the law was fulfilled (see Matt 5:17-20; cp. Matt 3:13-15; John 19:30) and God’s acceptance is based entirely on faith in Christ. • through angels: Deuteronomy 33:2 in the Greek version describes the Lord’s coming from Sinai “with myriads of holy ones, angels with him at his right hand.” See also Ps 68:17; Acts 7:38, 53; Heb 2:2. • Moses, who was the mediator: See Exod 20:19; Deut 5:24-27.