加拉太书 3:21

Chinese Union (Simplified)

这 样 ， 律 法 是 与 神 的 应 许 反 对 麽 ？ 断 乎 不 是 ！ 若 曾 传 一 个 能 叫 人 得 生 的 律 法 ， 义 就 诚 然 本 乎 律 法 了 。

Parallel Translations

Chinese NCV (Simplified)
律法的功用這樣，律法和　神的應許是對立的嗎？絕對不是。如果所賜下的律法能使人得生命，義就真的是出於律法了。

Bible Verse Review
  from Treasury of Scripure Knowledge

the law: Matthew 5:17-20, Romans 3:31, Romans 7:7-13

God forbid: Galatians 2:17, Romans 3:4, Romans 3:6

for: Galatians 2:19, Galatians 2:21, Romans 3:20

righteousness: Romans 3:21, Romans 3:22, Romans 9:31, Romans 10:3-6, Philippians 3:6-9, Hebrews 11:7

Reciprocal: Deuteronomy 5:25 - this great Psalms 19:8 - enlightening Isaiah 42:21 - he will Luke 10:26 - General Acts 13:39 - from which Romans 7:13 - then Romans 8:3 - For what 1 Corinthians 6:15 - God 2 Corinthians 3:6 - for Galatians 3:17 - that it Galatians 3:19 - It was added Galatians 5:17 - and these Philippians 3:9 - which is of the 1 Timothy 1:8 - the law Hebrews 8:7 - had Hebrews 9:9 - that could Hebrews 12:14 - no man

Gill's Notes on the Bible

Is the law then against the promises of God?.... If the law was added because of transgressions, and curses for them, and if the inheritance is not of it, but by promise, were it, it would not be by promise, then, says an objector, it is against the promises: these are contrary to one another, and God, in giving the one and the other, must contradict himself: to which it is replied,

God forbid; a way of speaking the apostle uses, when he would express his abhorrence and detestation of anything, as here; for though the law and promises are distinct things, and have their separate uses, yet they are not contradictory to each other; the law has its use, and so have the promises; the promises do not set aside the law as useless on all accounts, nor does the law disannul the promises, but is subservient to them:

for if there had been a law which could have given life, verily righteousness should have been by the law; but the law cannot give life, spiritual life to a dead sinner; God only can do this, Father, Son, and Spirit; so far is the law from giving it efficiently, that it is not so much as the means of it; it is not made use of this way; God makes use of the law to kill, but not to make alive; he makes use of the law to strike dead all a man's hopes of happiness, by the deeds of it; but it is the Gospel he uses to quicken and comfort; that is the Spirit that giveth life. The law requires as much of a dead sinner, as it did of Adam in innocence, but gives him no life, activity, and strength to perform; could it quicken him, and enable him to do all its demands perfectly, then there would be righteousness, and so justification by it, as by the promise; whence it appears that there is no contrariety in the law to the promises: the reason why there is no righteousness is, because it cannot give life, spiritual life and strength; and if so, then not eternal life; which is the free gift of God, and not the merit of men's works: this is directly contrary to a notion of the Jews, who cry up the law as a life giving law; say they n,

"great is the law, שהיא נותנת חיים לעושיה, "for it giveth life to them that do it", in this world, and in the world to come:''

and elsewhere o,

"the law is a tree of life to all that study in it,

למיהב לון חיי, "to give unto them life" in this world, and "to give unto them life" in the world to come.''

n Pirke Abot, c. 6. sect. 6. o Zohar in Gen. fol. 70. 3. & in Num. fol. 62. 1.

Barnes' Notes on the Bible

Is the law then against the promises of God? - Is the Law of Moses to be regarded as opposed to the promises made to Abraham? Does this follow from any view which can be taken of the subject? The object of the apostle in asking this question is, evidently, to take an opportunity to deny in the most positive manner that there can be any such clashing or contradiction. He shows, therefore, what was the design of the Law, and declares that the object was to further the plan contemplated in the promise made to Abraham. It was an auxiliary to that. It was as good as a law could be; and it was designed to prepare the way for the fulfillment of the promise made to Abraham.

God forbid - It cannot be. It is impossible. I do not hold such an opinion. Such a sentiment by no means follows from what has been advanced; compare the note at Romans 3:4.

For if there had been a law given which could have given life - The Law of Moses is as good as a law can be. It is pure, and truly, and good. It is not the design to insinuate anything against the Law in itself, or to say that as a law it is defective. But law could not give life. It is not its nature; and man cannot be justified by obedience to it. No man has ever yielded perfect compliance with it and no man, therefore, can be justified by it, compare the notes at Galatians 2:16; Galatians 3:10, note.

Verily righteousness should have been by the law - Or justification would have been secured by the Law. The Law of Moses was as well adapted to this as a law could be. No better law could have been originated for this purpose, and if people were to attempt to justify themselves before God by their own works, the Law of Moses would be as favorable for such an undertaking as any law which could be revealed. It is as reasonable, and equal, and pure. Its demands are as just, and its terms as favorable as could be any of the terms of mere law. And such a law has been given in part in order to show that justification by the Law is out of the question. If people could not be justified by a law so pure, and equal, and just; so reasonable in all its requirements and so perfect, how could they expect to be justified by conformity to any inferior or less perfect rule of life? The fact, therefore, that no one can be justified by the pure law revealed on Mount Sinai, forever settles the question about the possibility of being justified by law.

Clarke's Notes on the Bible

Verse 21. Is the law then against the promises of God? — Is it possible that the intervention of the law, in reference to one part of the Abrahamic seed, should annul the promise made to the other? It is impossible.

For if there had been a law, &c.] If any law or rule of life could have been found out that would have given life-saved sinners from death, and made them truly happy, then righteousness- justification, should have been by that law.