Not only, says the apostle, did you begin the Christian life in faith, but even Abraham, whom the Jews reverence as their great exemplar, and whose heir they profess to be, even he was justified by faith; and therefore they who enjoy his blessing are the possessors of the same faith.

I. ABRAHAM WAS A MAN OF FAITH. He knew nothing of the Levitical Law. He walked by faith. His faith was not assent to a creed. Nor was it an intelligent conviction of any "plan of salvation" obtained by means of a miraculous foresight of the atonement to be accomplished many centuries later in the sacrifice of Christ. It was a grand, simple trust in God. It was shown in his forsaking the idols of his forefathers and worshipping the one spiritual God, in his leaving his home and going he knew not whither in obedience to a Divine voice, in his willingness to sacrifice his son, in his hope of a future inheritance. Such a faith is personal reliance, leading to active obedience and encouraged by confident anticipation. Abraham's faith is the model faith for us. For us faith is to rely upon Christ, to be loyal to Christ, to hope in Christ, and also to accept the fuller revelations of truth which Christ opens up to us as Abraham accepted the Divine voices vouchsafed to him. For the contents of faith will vary according to our light, The spirit of it, however, must be always the same.

II. ABRAHAM'S FAITH WAS RECKONED TO HIM FOR RIGHTEOUSNESS. The special point in Abraham's character was not his holiness, but his faith. God's favour flowed to him through this channel. It was the way through which he, though imperfect and sinful, as are all the sons of Adam, was called to the privileged place of a righteous man. This is recorded of him in the sacred history (Genesis 15:6), and therefore should be admitted by all Jews. So much for St. Paul's special argument. For us the important lesson is that, if so famous a saint, living even under the older religion, was accepted through faith, how much more apparent is it that faith is necessary for us! The reasons for relying on faith are

(1) historical - faith justified Abraham, therefore it will justify us;

(2) theological - faith brings us into living fellowship with God, and so opens our hearts to receive the forgiveness that puts us in the position of righteous men; and

(3) moral - faith is the security for the future growth of righteousness, with the first effort of faith the first seed-grace of righteousness is sown.

III. PARTICIPATION IN ABRAHAM'S FAITH IS THE CONDITION OF PARTICIPATION IN ABRAHAM'S BLESSING. Jews claimed the blessing by birthright. Jewish Christians offered it to the Gentiles on condition of their becoming as Jews. Both were wrong. Abraham received his blessing through his faith. It was necessarily conditioned by faith. Only men of faith could have it. Therefore Jews who lost faith lost the blessing. But all men of faith are spiritual sons of Abraham. Therefore all nations are blessed in Abraham just in proportion as they have a similar faith. Indeed, the finest legacy left by the patriarch was his faith. Canaan came and went. Spiritual blessings such as faith includes are eternal. - W.F.A.

I. Faith as a POSSESSOR — "of faith."

1. Men are hardly believers in the fullest sense until they have been mastered and subjugated by their faith.

2. History, secular and sacred, is full of examples of men who have not only had faith, but have belonged to faith.The true believer —

1. Acts on faith's impulse;

2. Follows faith's guidance as a good servant

(1)unquestionably;

(2)fully;

(3)cheerfully.

II. Faith as a POSSESSION — "Faithful."

1. There is a partial faith

(1)of the intellect;

(2)of the affections;

(3)of the will;

(4)of the life.Of these one may act without the other. We may believe in Christ

(1)historically;

(2)doctrinally;

(3)emotionally;

(4)ethically.

2. There is a fulness of faith which embraces all.

III. Faith as A BOND OF UNION, "Blessed with Abraham."

1. This bond unites all classes, Jew and Gentile.

2. Unites all ages.

3. Unites all classes and ages in a common blessedness.

I recollect the lesson which I learned from my Sunday school class, Though yet a youth, I was teaching the gospel to boys, and I said, "He that believeth and is baptized shall be saved." One of them asked somewhat earnestly, "Teacher, are you saved?" I answered, "I hope so." As if he had been sent to push the matter home to me the boy replied, "Teacher, don't you know?" and further inquired, "Teacher, have you believed?" I said, "Yes." "Have you been baptized?" I said "Yes." Well, then, he argued, "You're saved." I was happy to answer, "Yes, I am," but I had hardly dared to say that before.

(C. H. Spurgeon.)

I. Observe, then, in the first place — ABRAHAM IS DECLARED TO BE FAITHFUL AND BLESSED. Truly he may well be called faithful Abraham; for though there are some evident marks of want of faith in Abraham, yet this is saying no more of him than of any one of God's people. In those the most excellent — standing forth the most prominently in God's Word — it is remarkable, that in the very point in which the Holy Ghost made them peculiarly excellent — gave a peculiar beauty in their character — you will find in that very point are they distinguished, in some few stages of their journey, for that which is the direct opposite; and if that teaches us no more than this, than Abraham was not saved for his faith's sake — that Job was not saved for his patience" sake — that David was not saved for his courage' sake — it leads us to this, to say that by grace they were saved, and not by anything wrought in them or done by them. When we look at the character of this eminent servant of God, truly he was distinguished for this most excellent gift — the faith of God's elect. But observe: the passage also asserts that faithful Abraham was "blessed," Faithful Abraham had temporal blessings. That's one proof, among many, why I cannot think that Abraham's covenant is the same with our gospel covenant. There was the act of circumcision that entitled him to a blessing; and there was the promised land — the temporal good. Surely this does not savour of the unearthly gospel. The gospel covenant gives no promise of any temporal blessing, except, indeed, in this way"Seek first the kingdom of God and His righteousness, and all these shall be added unto you." All these things shall be thrown in. Ye shall find riches in your poverty, and health in your sickness. Ye shall find that God, who worketh by contraries, shall give you real good even out of evil. But His covenant gives no assurance of earthly blessings, though the covenant of Abraham did; and that's one reason, among ten thousand, why I never could consider it the same with the gospel covenant. But besides this, Abraham was especially blessed in spiritual things. He inherited the promise — the great promise. He inherited the promise of Isaac, and saw through him the Messiah that was to be cut off, but not for Himself.

II. But now observe, secondly, that "THEY WHICH BE OF FAITH ARE BLESSED WITH HIM." When it is said that "they which be of faith," we are not to understand that they have the same measure of faith as Abraham. My dear friends, we are oftentimes accused of laying too great stress on faith. I never heard a believer think we laid too much stress upon faith. I hear of those who talk of faith as a blind man talks of colours, unable to describe or truly to understand that of which he speaks. I have heard. them saying we lay too much stress upon faith; but the Apostle Paul wrote two whole Epistles especially on this subject; and you will find, throughout the whole of the Romans, and throughout the whole of the Galatians, how great and how continued a stress he lays on this most important point; and how is that? He knew well this grand subject of faith sinks everything else. As faith is strong, so every thing is strong. When our views of faith rise, so our views of God rise; and when such is the case, obedience to the law of God flows as a stream, pervades the heart, and worketh by love — subjecteth the will, and leadeth a man upwards to his salvation. All the blessings are received by faith. They are as much received by faith as I receive the bread I eat. That bread becomes mine as I eat it, it becomes mine by appropriation, as it were — it becomes my own, to nutrify and sustain me; and so, by faith, Christ becomes the support of my spiritual frame. I now come to that part of the subject which opens a great and glorious prospect: "they are blessed." They who have Christ are blessed; they inherit the promise — the great promise — Christ — Jehovah — Jesus the Saviour. They have Him in the glory of His person, the perfection of His work, and all the fulness of His grace. Oh I what a blessing has that man who has Christ for his portion. Does any one doubt it? They are blessed because they are hastening to that world where they shall be superlatively blessed.

(J. H. Evans.)

Let us consider:

I. THE CHARACTER OF HIS FAITH. Few things are more talked about, and less understood, than this subject of faith. St. James teaches us in his second chapter and twenty-sixth verse, that there are two distinct kinds of faith — that, as the body without the spirit is dead, so faith without works is dead also. There are those who possess what we may call a living faith amongst the heathen — a faith which indeed does not come down from the living Spirit — but it inspires the soul of the Hindoo mother when she is constrained to cast her own child beneath the wheels of the ponderous machine which carries the god called Juggernaut. Is it not so, also, where the Jew really trusts on his god — who, however, is not the God of Abraham, of Isaac, and of Jacob, but one of his own creation? Is it not equally so with the Mahommedan, who will imbrue his hands in the blood of those who deny that Mahomet was God's prophet? Is it not so with those Roman Catholics who believe the Virgin Mary to be more tender and compassionate than Christ, who came into the world and suffered death to save us? They exercise a living faith, but its object is such as to render it nevertheless short of salvation. You will observe that the right object of faith is as essential as the living principle of faith. Here then is the one true and only object by which faith is made instrumental in saving the soul. I need not say that faith itself never saves a man — it is the object of that faith. Faith is the instrument — it is not the life which is brought into the soul, but it merely opens the soul to receive that life — it leads the thirsty soul to the waters of life, where it may be refreshed. Still, it may be asked, how can this be true as regards the Old Testament Saints? The text teaches us to take Abraham as a type of the whole of the Old Testament Saints, and that Abraham did believe in Jesus Christ; for you will find in verse 16 — "Now to Abraham and his seed were the promises made. He saith not, 'and to seeds,' as of many; but, as of one, 'and to thy seed' — which is Christ." He did believe. As you read in the first lesson of this evening's service, you will remember that Abraham said unto his son — "My son, God will provide himself a Lamb for a burnt-offering." Now this Lamb was no other than the Lord Jesus Christ, of whom it is said — "He was the Lamb which was slain from the foundation of the world." He was regarded by all the Old Testament Saints as a Lamb slain for them. They looked forward to the sacrifice which was to be made, as we look back to it now it has been made. The promise made to Abraham is noticed in Galatians 3:8. Now this does away with the notion that any faith in the abstract can possibly save. I know that there is a common notion amongst men in these latitudinarian days, by which they affirm and endeavour to maintain that it matters little what a man's faith is, provided it be sincere. Now you will observe from this that it does matter altogether what his faith is; for it may be sincerely placed on a wrong object. We come, therefore, to the inevitable conclusion, that unless the object of your faith be one with the object of Abraham's faith — i.e., the Lord Jesus Christ, His blessing cannot be yours.

II. THE INFLUENCE OF HIS FAITH. They that be of faith are blessed with faithful Abraham by righteousness imputed to their souls. Another point is, that through faith Abraham walked with God. St. James tells us that Abraham was a friend of God. What an exalted honour and privilege is this. Can there be any term more endearing to the believing soul than to be called the friend of God? And yet Jesus says to His people, "Ye are my friends"! Now, dear friends, those who be of faith are blessed with faithful Abraham. They have the same blessing, and they, too, are the friends of God. How do they prove they are His friends? They follow the voice of the Lord Jesus Christ, who says, "My sheep hear My voice, and they follow Me." Through faith Abraham was supported in all his trials, and protected in all his dangers; and was there ever a friend of God left in an un-befriended state by God? No! Genesis 15:1 — "Fear not, I am thy shield, and thy exceeding great reward." He is a shield to ward off and protect. But not only was Abraham blessed: he was made a blessing to others. He was made a blessing to all the families of the earth by being the father of the seed to whom the promises were made. He was also a blessing by his bright example of faith and holiness, and all who follow his example shall receive his blessing. He was made a blessing to others; and, dear friends, all who are "of faith" are "blessed with faithful Abraham" by being made a blessing to others. Suffer me, then, to ask you, brethren, whether you this night have the mark of the blessing of Abraham? Because, if you have not this mark, you have not his faith, and consequently are not blessed with him. There is, one thought more before we leave the subject, Abraham through faith realized the Lord as his portion. You will find in Genesis 15:1: "I am thy shield and exceeding great reward." Dear friends, what a depth there is here! "I am thy exceeding great reward!" This is what we are all seeking for — a recompense for our labours, toils, and anxieties. But here — "All them that be of faith are blessed with faithful Abraham" — they have the Lord as their "exceeding great reward." He is their portion, their everlasting inheritance — He is their all in all in this world! But here is a blessing which reaches not only to the end of time, but to all eternity.

(G. A. Rogers, M. A.)

I. Full — of comfort and refreshment for guilty man — of promise for the world.

II. Flowing — first enjoyed by Abraham — it flows on through time.

III. Expansive — it reaches to all nations.

IV. Free — for every one that believeth.

V. Inexhaustible — for its source is Christ.

(J. Lyth.)

Galatians, PaulGalatiaAlong, Believer, Believing, Blessed, Blessing, Faith, Faithful, Full, Nations, Possess, Principle1. He asks what moved them to leave the faith, and hold onto the law.
6. Those who believe are justified,
9. and blessed with Abraham.
10. And this he shows by many reasons.
15. The purpose of the Law
26. You are sons of God

Galatians 3:9

     5874   happiness
     8253   faithfulness, examples

Galatians 3:2-9

     6678   justification, Christ's work
     8020   faith

Galatians 3:2-14

     5110   Paul, teaching of

Galatians 3:6-9

     1348   covenant, with Abraham
     6674   imputation
     8157   righteousness, as faith

Galatians 3:6-14

     7512   Gentiles, in NT

Galatians 3:8-9

     6214   participation, in Christ
     7511   Gentiles, in OT

Galatians 3:8-10

     6723   redemption, NT

July 8. "Having Begun in the Spirit, are Ye Now Made Perfect by the Flesh" (Gal. Iii. 3).
"Having begun in the Spirit, are ye now made perfect by the flesh" (Gal. iii. 3). Grace literally means that which we do not have to earn. It has two great senses always; it comes for nothing and it comes when we are helpless; it doesn't merely help the man that helps himself--that is not the Gospel; the Gospel is that God helps the man who can't help himself. And then there is another thing; God helps the man to help himself, for everything the man does comes from God. Grace is given to the man …
Rev. A. B. Simpson—Days of Heaven Upon Earth

Thirteenth Sunday after Trinity God's Testament and Promise in Christ.
Text: Galatians 3, 15-22. 15 Brethren, I speak after the manner of men: Though it be but a man's covenant, yet when it hath been confirmed, no one maketh it void, or addeth thereto. 16 Now to Abraham were the promises spoken, and to his seed. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. 17 Now this I say: A covenant confirmed beforehand by God, the law, which came four hundred and thirty years after, doth not disannul, so as to make the promise of none …
Martin Luther—Epistle Sermons, Vol. III

The Universal Prison
'But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe.'--GAL. iii. 22. The Apostle uses here a striking and solemn figure, which is much veiled for the English reader by the ambiguity attaching to the word 'concluded.' It literally means 'shut up,' and is to be taken in its literal sense of confining, and not in its secondary sense of inferring. So, then, we are to conceive of a vast prison-house in which mankind is confined. …
Alexander Maclaren—Expositions of Holy Scripture

Lessons of Experience
'Have ye suffered so many things in vain?'--GAL. iii 4. Preached on the last Sunday of the year. This vehement question is usually taken to be a reminder to the fickle Galatians that their Christian faith had brought upon them much suffering from the hands of their unbelieving brethren, and to imply an exhortation to faithfulness to the Gospel lest they should stultify their past brave endurance. Yielding to the Judaising teachers, and thereby escaping the 'offence of the Cross,' they would make …
Alexander Maclaren—Expositions of Holy Scripture

The Uses of the Law
Yet, pardon me my friends, if I just observe that this is a very natural question, too. If you read the doctrine of the apostle Paul you find him declaring that the law condemns all mankind. Now, just let us for one single moment take a bird's eye view of the works of the law in this world. Lo, I see, the law given upon Mount Sinai. The very hill doth quake with fear. Lightnings and thunders are the attendants of those dreadful syllables which make the hearts of Israel to melt Sinai seemeth altogether …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 3: 1857

A Call to the Unconverted
But my hearer, I am solemnly convinced that a large proportion of this assembly dare not say so; and thou to-night (for I am speaking personally to thee), remember that thou art one of those who dare not say this, for thou art a stranger to the grace of God. Thou durst not lie before God, and thine own conscience, therefore thou dost honestly say, "I know I was never regenerated; I am now what I always was, and that is the most I can say." Now, with you I have to deal, and I charge you by him who …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Work of the Holy Spirit
This evening, however, I shall run away from my text somewhat. Having just in a few words endeavored to explain the meaning of the whole sentence, I intend only this evening to dwell upon the doctrine which incidentally the apostle teaches us. He teaches us that we begin in the Spirit--"Having begun in the Spirit" I have already illustrated the whole text sufficiently for our understanding if God the Holy Spirit shall enlighten us; and I shall now, I say, confine myself to the thought that Christians …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 4: 1858

The Curse Removed
"Christ hath redeemed us from the curse of the law, being made a curse for us; for it is written, Cursed is every one that hangeth on a tree."--Galatians 3:13 THE law of God is a divine law, holy, heavenly, perfect. Those who find fault with the law, or in the least degree depreciate it, do not understand its design, and have no right idea of the law itself. Paul says, "the law is holy, but I am carnal; sold under sin." In all we ever say concerning justification by faith, we never intend to lower …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 57: 1911

Ephesians ii. 8
For by Grace, are you saved, through Faith; and that not of your selves: it is the Gift of God. I Now come to the Second part of that Design, which I have, for some Time, had in View; viz. to examine particularly the principal of those false Pretences, and mistaken Notions, concerning the Terms of our Acceptance with God, by which Men support themselves in their Continuance in their beloved Vices; and endeavour to elude the Force, and arm themselves against the Power, of those plain Texts of Scripture, …
Benjamin Hoadly—Several Discourses Concerning the Terms of Acceptance with God

The Critical Reconstruction of the History of the Apostolic Age.
"Die Botschaft hör' ich wohl, allein mir fehlt der Glaube." (Goethe.) Never before in the history of the church has the origin of Christianity, with its original documents, been so thoroughly examined from standpoints entirely opposite as in the present generation. It has engaged the time and energy of many of the ablest scholars and critics. Such is the importance and the power of that little book which "contains the wisdom of the whole world," that it demands ever new investigation and sets …
Philip Schaff—History of the Christian Church, Volume I

Light for them that Sit in Darkness;
OR, A DISCOURSE OF JESUS CHRIST: AND THAT HE UNDERTOOK TO ACCOMPLISH BY HIMSELF THE ETERNAL REDEMPTION OF SINNERS: ALSO, HOW THE LORD JESUS ADDRESSED HIMSELF TO THIS WORK; WITH UNDENIABLE DEMONSTRATIONS THAT HE PERFORMED THE SAME. OBJECTIONS TO THE CONTRARY ANSWERED. 'Christ hath redeemed us from the curse of the law, being made a curse for us.'--Galatians 3:13. by John Bunyan--1674 ADVERTISEMENT BY THE EDITOR. This solemn and searching treatise was first published in 1674, a copy of which is in …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Case of Conscience Resolved
WHETHER, WHERE A CHURCH OF CHRIST IS SITUATE, IT IS THE DUTY OF THE WOMEN OF THAT CONGREGATION, ORDINARILY, AND BY APPOINTMENT, TO SEPARATE THEMSELVES FROM THEIR BRETHREN, AND SO TO ASSEMBLE TOGETHER, TO PERFORM SOME PARTS OF DIVINE WORSHIP, AS PRAYER, ETC., WITHOUT THEIR MEN? AND THE ARGUMENTS MADE USE OF FOR THAT PRACTICE, EXAMINED. BY JOHN BUNYAN. EDITOR'S ADVERTISEMENT. This exceedingly rare tract was first published in 1683, and was not reprinted, either separately, or in any edition of Bunyan's …
John Bunyan—The Works of John Bunyan Volumes 1-3

The Substance of Some Discourse had Between the Clerk of the Peace and Myself; when He came to Admonish Me, According to the Tenor of that Law, by which I was in Prison.
When I had lain in prison other twelve weeks, and now not knowing what they intended to do with me, upon the third of April 1661, comes Mr Cobb unto me (as he told me), being sent by the justices to admonish me; and demand of me submittance to the church of England, etc. The extent of our discourse was as followeth. Cobb. When he was come into the house he sent for me out of my chamber; who, when I was come unto him, he said, Neighbour Bunyan, how do you do? Bun. I thank you, Sir, said I, very …
John Bunyan—Grace Abounding to the Chief of Sinners

The Promises of the Christian Home.
"The promise is unto you, and to your children." ACTS II., 39. "Parent who plantedst in the joy of love, Yet hast not gather'd fruit,--save rankling thorns, Or Sodom's bitter apples,--hast thou read Heaven's promise to the seeker? Thou may'st bring Those o'er whose cradle thou didst watch with pride, And lay them at thy Savior's feet, for lo! His shadow falling on the wayward soul, May give it holy health. And when thou kneel'st Low at the pavement of sweet Mercy's gate, Beseeching for thine erring …
Samuel Philips—The Christian Home

Retiring Before the Sanhedrin's Decree.
(Jerusalem and Ephraim in Judæa.) ^D John XI. 47-54. ^d 47 The chief priests therefore and the Pharisees gathered a council [called a meeting of the Sanhedrin], and said, What do we? [Thus they reproach one another for having done nothing in a present and urgent crisis. As two of their number (Nicodemus and Joseph of Arimathæa) were afterwards in communications with Christians, it was easy for the disciples to find out what occurred on this notable occasion.] for this man doeth many signs. …
J. W. McGarvey—The Four-Fold Gospel

The Ordinance of Covenanting
THE ORDINANCE OF COVENANTING. BY JOHN CUNNINGHAM, A.M. "HE HATH COMMANDED HIS COVENANT FOR EVER." Ps. cxi. 9. "THOUGH IT BE BUT A MAN'S COVENANT, YET IF IT BE CONFIRMED, NO MAN DISANNULETH, OR ADDETH THERETO." Gal. iii. 15. GLASGOW:--WILLIAM MARSHALL. SOLD ALSO BY JOHN KEITH. EDINBURGH:--THOMAS NELSON AND JOHN JOHNSTONE. LONDON:--HAMILTON, ADAMS, & CO. MANCHESTER:-GALT & ANDERSON. BELFAST:--WILLIAM POLLOCK. TO THE REVEREND ANDREW SYMINGTON, D.D., PROFESSOR OF DIVINITY IN THE REFORMED PRESBYTERIAN …
John Cunningham—The Ordinance of Covenanting

Letter iv. You Reply to the Conclusion of My Letter: "What have we to do with Routiniers?...
My dear friend, You reply to the conclusion of my Letter: "What have we to do with routiniers? Quid mihi cum homunculis putata putide reputantibus? Let nothings count for nothing, and the dead bury the dead! Who but such ever understood the tenet in this sense?" In what sense then, I rejoin, do others understand it? If, with exception of the passages already excepted, namely, the recorded words of God--concerning which no Christian can have doubt or scruple,--the tenet in this sense be inapplicable …
Samuel Taylor Coleridge—Confessions of an Inquiring Spirit etc

Here Therefore These Men Too Evil, While they Essay to Make Void the Law...
9. Here therefore these men too evil, while they essay to make void the Law, force us to approve these Scriptures. For they mark what is said, that they who are under the Law are in bondage, and they keep flying above the rest that last saying, "Ye are made empty [1715] of Christ, as many of you as are justified in the Law; ye have fallen from Grace." [1716] We grant that all these things are true, and we say that the Law is not necessary, save for them unto whom bondage is yet profitable: and that …
St. Augustine—On the Profit of Believing.

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives …
Thomas Watson—The Ten Commandments

The Wrath of God
What does every sin deserve? God's wrath and curse, both in this life, and in that which is to come. Depart from me, ye cursed, into everlasting fire.' Matt 25: 41. Man having sinned, is like a favourite turned out of the king's favour, and deserves the wrath and curse of God. He deserves God's curse. Gal 3: 10. As when Christ cursed the fig-tree, it withered; so, when God curses any, he withers in his soul. Matt 21: 19. God's curse blasts wherever it comes. He deserves also God's wrath, which is …
Thomas Watson—The Ten Commandments

The Gospel Message, Good Tidings
[As it is written] How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! T he account which the Apostle Paul gives of his first reception among the Galatians (Galatians 4:15) , exemplifies the truth of this passage. He found them in a state of ignorance and misery; alienated from God, and enslaved to the blind and comfortless superstitions of idolatry. His preaching, accompanied with the power of the Holy Spirit, had a great and marvellous effect. …
John Newton—Messiah Vol. 2

The Impotence of the Law.
HEBREWS vii. 19.--"For the law made nothing perfect, but the bringing in of a better hope did; by the which we draw nigh to God." It is the aim of the Epistle to the Hebrews, to teach the insufficiency of the Jewish Dispensation to save the human race from the wrath of God and the power of sin, and the all-sufficiency of the Gospel Dispensation to do this. Hence, the writer of this Epistle endeavors with special effort to make the Hebrews feel the weakness of their old and much esteemed religion, …
William G.T. Shedd—Sermons to the Natural Man

Justification by Faith --Illustrated by Abram's Righteousness
Referring to the chapter before us for a preface to our subject, note that after Abram's calling his faith proved to be of the most practical kind. Being called to separate himself from his kindred and from his country, he did not therefore become a recluse, a man of ascetic habits, or a sentimentalist, unfit for the battles of ordinary life--no; but in the noblest style of true manliness he showed himself able to endure the household trouble and the public trial which awaited him. Lot's herdsmen …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 14: 1868

Adoption --The Spirit and the Cry
The divinity of each of these sacred persons is also to be gathered from the text and its connection. We do not doubt tee the loving union of all in the work of deliverance. We reverence the Father, without whom we had not been chosen or adopted: the Father who hath begotten us again unto a lively hope by the resurrection of Jesus Christ from the dead. We love and reverence the Son by whose most precious blood we have been redeemed, and with whom we are one in a mystic and everlasting union: and …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 24: 1878

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