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St. Paul commences his explanation of the use of the law of Moses, by saying that "it was added because of transgressions." It was added, therefore was not, so to speak, included in the original purpose of God — because of transgressions, not that the law made transgression, but that it was a test whereby transgression might be —

1. Manifested and exposed;

2. Avoided and corrected.Thus we find the use of the law to have consisted in being a witness to God between the patriarchal and the Christian dispensations. It was meant to be a standard of God's righteousness, and thus a means of convincing man of his own unrighteousness. It would appear, then, that the one great object the apostle had in view in this Epistle to the Galatians was to shew the temporary character of the law, and that it only filled a sphere of subordinate usefulness in the economy of the Divine government; and so, by lowering their ideas of its dignity, to exalt their impressions of the higher dignity of evangelical truth, and of the greater necessity of faith in the evangelical promises. And this object we find wrought out in the text, wherein he shows its fleeting character in the assertion that it was only added "until the seed should come." The word "angels" is capable of two interpretations.

1. The word translated "angels," and from which our English word angel is derived, in its simple sense means "messengers." It does not mean necessarily that spiritual and (to us) invisible messenger which we call an angel, but may mean any one entrusted with the performance of another's will, or the execution of a commission. Thus we may take the law in its fullest sense, comprehending the moral as well as the ritual observances enjoined by God, and revealed by Him at various times through patriarchs, lawgivers, prophets, and ready scribes (like Ezra); and suppose these to have been the "messengers" by whom it was "ordained;" or (more literally) "set in order," until the time of the Mediator arrived, when all the ordinances alike of ceremonial and moral law were realized in Him, even Jesus Christ, who fulfilled all righteousness.

2. But I confess that this interpretation, however satisfactory it may appear in itself as explanatory of the meaning of the apostle's words, does not appear to me to elucidate the sense of the apostle upon the point in question. I prefer, therefore, to abide by the second interpretation, which, while it narrows its signification, applies more closely and explains more satisfactorily its meaning. St. Paul, you will bear in mind, was still dwelling on the temporary character of the law. This was the key-note of the whole chant in praise of the superiority of faith. He appears, therefore, in this expression to make a distinct allusion to the giving of the law to Moses, the mediator between God and His people Israel after the patriarchal times had ceased. I conceive hence that the law alluded to in the text was the ceremonial law ordained, or set in order by angelic ministers and conveyed to Moses in the Mount, when for forty days he was permitted to commune with Jehovah, and entrusted to his hands as the mediator appointed by God to convey His will to His chosen people Israel. Now, if, as I believe, this be a correct explanation of the meaning of the apostle, we shall find, on carrying out the idea contained therein, that it has a very important connection with the following portion of the text, "Now a mediator is not a mediator of one, but God is one." This connection may not at first appear so clear as I hope to make it; but, if I understand the apostle's argument, his meaning was to this effect: "I have shown you the real use of the law, have explained that it was not God's original covenant, but was only intended to fill up a gap, as it were, between the declaration and the fulfilment of the antecedent promise; that during that gap or interval, it was useful in convincing of sin, and thus leading to a necessity of faith, but had in itself no justifying power like the faith already illustrated in Abraham when he believed God and it was imputed to him for righteousness. Now, I have a still farther object in view: I wish to prove its inferiority, both in the mode of its revelation and in the person of its mediator." He wished, I say, to prove the inferiority of the ritual law. First: in the mode of its revelation. The law was ordained by angels in the hand of a mediator. How far superior then must have been that promise which came direct from God Himself. The law was calculated to depress the thoughts to earth by its carnal rites and burthensome observances. How far superior, then, must have been that promise which elevated the thoughts, hopes, affections at once to the throne and mercy seat of God. The law was intended only to have a typical efficacy by shadowing forth good things yet to come. How far superior then in their fulfilment must have been those abiding realities, those spiritual substances which were thus foreshadowed. Second: In the person of its Mediator. The mediator of the covenant of the law was Moses, the servant of God, but the Mediator of the covenant of promise was Jesus the Son of God, and that we may duly appreciate the special, the specific superiority, in this character of the latter over the former, let us consider what was the office of, and what was the necessary qualification for a mediator. A mediator is one who seeks to reconcile differences between conflicting persons. In order to do this successfully between man and man, he must be utterly unbiassed by the prejudices of either, while he must feel a sympathy with the affections of both. In the arrangement of human differences we know by experience that if a person attempts to mediate between two, while all his sympathies are enlisted on the side of one, his office is sure to fail, even if his mediation be not rejected. Therefore, when the apostle says, "A mediator is not a mediator of one," he at once shows the inefficiency of Moses for his office; because, being only man, he could not mediate on the side of Deity. He could convey God's commands to His people. He could even act out God's will in his own person. But not being a partaker of the Divine nature, he could not mediate as a Divine participator in the covenant. But contrast this with the Mediator of the covenant of promise, and regard His immeasurable superiority. Behold the development of the mystery contained in the concluding words of the text, "But God is one!" But while thus congratulating ourselves upon an undeserved, and I trust richly appreciated mercy, it is necessary heedfully to avoid one dangerous error — viz., not to degrade our faith into a mere result of external evidences. The mind and intellect being convinced will not always influence the conduct, will certainly fail to change the heart, and cannot of itself sanctify the will. Holy Scripture tells us that it is "with the heart man believeth unto righteousness."

(Bishop Suffragan of Nottingham.)

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KJV: Wherefore then serveth the law? It was added because of transgressions, till the seed should come to whom the promise was made; and it was ordained by angels in the hand of a mediator.

WEB: What then is the law? It was added because of transgressions, until the seed should come to whom the promise has been made. It was ordained through angels by the hand of a mediator.