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Selected Verse: Galatians 3:19 - King James
Verse |
Translation |
Text |
Ga 3:19 |
King James |
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. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
"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. |
Notes on the Bible, by Albert Barnes, [1834] |
Wherefore then serveth the law? - This is obviously an objection which might be urged to the reasoning which the apostle had pursued. It was very obvious to ask, if the principles which he had laid down were correct, of what use was the Law? Why was it given at all? Why were there so many wonderful exhibitions of the divine power at its promulgation? Why were there so many commendations of it in the Scriptures? And why were there so many injunctions to obey it? Are all these to be regarded as nothing; and is the Law to be esteemed as worthless? To all this, the apostle replies that the Law was not useless, but that it was given by God for great and important purposes, and especially for purposes closely connected with the fulfillment of the promise made to Abraham and the work of the Mediator.
It was added - (προσετέθη prosetethē). It was appended to all the previous institutions and promises. It was an additional arrangement on the part of God for great and important purposes. It was an arrangement subsequent to the giving of the promise, and was intended to secure important advantages until the superior arrangement under the Messiah should be introduced, and was with reference to that.
Because of transgressions - On account of transgressions, or with reference to them. The meaning is, that the Law was given to show the true nature of transgressions, or to show what was sin. It was not to reveal a way of justification, but it was to disclose the true nature of sin; to deter people from committing it; to declare its penalty; to convince people of it, and thus to be "ancillary" to, and preparatory to the work of redemption through the Redeemer. This is the true account of the Law of God as given to apostate man, and this use of the Law still exists. This effect of the Law is accomplished:
(1) By showing us what God requires, and what is duty. It is the straight rule of what is right; and to depart from that is the measure of wrong.
(2) it shows us the nature and extent of transgression by showing us how far we have departed from it.
(3) it shows what is the just penalty of transgression, and is thus suited to reveal its true nature.
(4) it is suited to produce conviction for sin, and thus shows how evil and bitter a thing transgression is; see the notes at Rom 4:15; Rom 7:7-11.
(5) it thus shows its own inability to justify and save people, and is a preparatory arrangement to lead people to the cross of the Redeemer; see the note at Gal 3:24. At the same time,
(6) The Law was given with reference to transgressions in order to keep men from transgression. It was designed to restrain and control them by its denunciations, and by the fear of its threatened penalties.
When Paul says that the Law was given on account of transgressions, we are not to suppose that this was the sole use of the Law; but that this was a main or leading purpose. It may accomplish many other important purposes (Calvin), but this is one leading design. And this design it still accomplishes. It shows people their duty. It reminds them of their guilt. It teaches them how far they have wandered from God. It reveals to them the penalty of disobedience. It shows them that justification by the Law is impossible, and that there must be some other way by which people must be saved. And since these advantages are derived from it, it is of importance that that Law should be still proclaimed, and that its high demands and its penalties should be constantly held up to the view of people.
Till the seed should come ... - The Messiah, to whom the promise particularly applied; see Gal 3:16. It is not implied here that the Law would be of no use after that; but that it would accomplish important purposes before that. A large portion of the laws of Moses would then indeed cease to be binding. They were given to accomplish important purposes among the Jews until the Messiah should come, and then they would give way to the more important institutions of the gospel. But the moral law would continue to accomplish valuable objects after his advent, in showing people the nature of transgression and leading them to the cross of Christ. The essential idea of Paul here is, that the whole arrangement of the Mosaic economy, including all his laws, was with reference to the Messiah. It was a part of a great and glorious whole. It was not an independent thing. It did not stand by itself. It was incomplete and in many respects unintelligible until he came - as one part of a tally is unmeaning and useless until the other is found. In itself it did not justify or save people, but it served to introduce a system by which they could be saved. It contained no provisions for justifying people, but it was in the design of God an essential part of a system by which they could be saved. It was not a whole in itself, but it was a part of a glorious whole, and led to the completion and fulfillment of the entire scheme by which the race could be justified and brought to heaven.
And it was ordained by angels - That is, the Law was ordained by angels. The word ordained here διαταγεὶς diatageis usually means to arrange; to dispose in order; and is commonly used with reference to the marshalling of an army. In regard to the sentiment here that the Law was ordained by angels, see the note at Act 7:53. The Old Testament makes no mention of the presence of angels at the giving of the Law, but it was a common opinion among the Jews that the Law was given by the instrumentality of angels, and arranged by them; and Paul speaks in accordance with this opinion; compare Heb 2:2. The sentiment here is that the Law was prescribed, ordered, or arranged by the instrumentality of the angels; an opinion, certainly, which none can prove not to be true. In itself considered, there is no more absurdity in the opinion that the Law of God should be given by the agency of angels, than there is that it should be done by the instrumentality of man.
In the Septuagint Deu 33:2 there is an allusion of the same kind. The Hebrew is: "From his right hand went a fiery law for them." The Septuagint renders this, "His angels with him on his right hand;" compare Josephus, Ant. xv. 5, 3. That angels were present at the giving of the Law is more than implied, it is believed, in two passages of the Old Testament. The one is that which is referred to above, and a part of which the translators of the Septuagint expressly apply to angels; Deu 33:2. The Hebrew is, "Yahweh came from Sinai, and rose up from Seir unto them; he shined forth from Mount Paron, and he came (literally) with ten thousands of holiness;" that is, with his holy ten thousands, or with his holy myriads מרבבת קדשׁ mēribbot qodesh. By the holy myriads mentioned here what can be meant but "the angels"? The word "holy" in the Scriptures is not given to storms and winds and tempests; and the natural interpretation is, that he was attended with vast hosts of intelligent beings.
The same sentiment is found in Psa 68:17 - "The chariots of God are myriads, thousands repeated; the Lord is in the midst of them, as in Sinai, as in his sanctuary." Does not this evidently imply that when he gave the Law on Mount Sinai he was surrounded by a multitude of angels? see Stuart on the Hebrews, Excursus viii. pp. 565-567. It may be added, that in the fact itself there is no improbability. What is more natural than to suppose that when the Law of God was promulgated in such a solemn manner on Mount Sinai to a world, that the angels should be present? If any occasion on earth has ever occurred where their presence was allowable and proper, assuredly that was one. And yet the Scriptures abound with assurances that the angels are interested in human affairs, and that they have had an important agency in the concerns of man.
In the hand - That is, under the direction, or control of. To be in the hand of one is to be under his control; and the idea is, that while this was done by the ordering of the angels or by their disposition, it was under the control of a Mediator Rosenmuller, however, and others suppose that this means simply by (per); that is, that it was done by the instrumentality of a Mediator. But it seems to me to imply more than this; that the Mediator here referred to had some jurisdiction or control over the Law thus given; or that it was subject to him, or with reference to him. The interpretation however will be affected by the view which is taken of the meaning of the word Mediator.
Of a Mediator - The word "Mediator" Μεσίτης Mesitēs means properly one who intervenes between two parties, either as an interpreter or internuncius, or as an intercessor or reconciler. In the New Testament, in all the places where it occurs, unless the passage before us be an exception, it is applied to the Lord Jesus, the great Mediator between God and man; Ti1 2:5; Heb 8:6; Heb 9:15; Heb 12:24. There has been some difference of opinion as to the reference of the word here. Rosenmuller, Grotius, Doddridge, Bloomfield, Robinson (Lexicon), Chandler, and many others suppose that it refers to Moses. Calvin and many others suppose that the reference is to Christ. The common sentiment among expositors undoubtedly is, that the reference is to Moses; and it is by no means easy to show that that is not the correct opinion. But to me it seems that there are reasons why it should he regarded as having reference to the great Mediator between God and man. Some of the reasons which incline me to this opinion are:
(1) That the name Mediator is not, so far as I know, applied to Moses elsewhere in the Scriptures.
(2) the name is appropriated to the Lord Jesus. This is certainly the case in the New Testament, unless the passage before us be an exception; and the name is not found in the Old Testament.
(3) it is difficult to see the pertinency of the remark here, or the bearing on the argument, on the supposition that it refers to Moses. How would it affect the drift and purport of the apostle's reasoning? How would it bear on the case? But on the supposition that it refers to the Lord Jesus, that would be a material fact in the argument. It would show that the Law was subordinate to the Messiah, and was with reference to him. It was not only subservient by being ordained by angels, but as being under the Mediator, and with reference to him until he, the "promised seed," should come.
(4) it is only by such an interpretation that the following "vexed" verse can be understood. If that be applied to Moses, I see not that any sense can be affixed to it that shall be pertinent or intelligible.
These reasons may not appear satisfactory to others; and I admit they are not as clear as would be desirable that reasons should be in the exposition of the Bible, but they may be allowed perhaps to have some weight. If they are of weight, then the sentiment of the passage is, that the Law was wholly subordinate, and could not make the promise of no effect. For:
(1) It was given hundreds of years after the promise.
(2) it was under the direction of angels, who must themselves be inferior to, and subordinate to the Messiah, the Mediator between God and man. If given by their agency and instrumentality, however important it might be, it could not interfere with a direct promise made by God himself, but must be subordinate to that promise.
(3) it was under the Mediator, the promised Messiah. It was in his hand, and subject to him. It was a part of the great plan which was contemplated in the promise, and was tributary to that, and must be so regarded. It was not an independent scheme; not a thing that stood by itself; but a scheme subordinate and tributary, and wholly under the control of the Mediator, and a part of the plan of redemption, and of course to be modified or abrogated just as that plan should require, and to be regarded as wholly tributary to it. This view will accord certainly with the argument of Paul, and with his design in showing that the Law could by no means, and in no way, interfere with the promise made to Abraham, but must be regarded as wholly subordinate to the plan of redemption. |
The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917] |
Wherefore then
The answer is sixfold:
(1) The law was added because of transgressions, that is, to give to sin the character of transgression.
(a) Men had been sinning before Moses, but in the absence of law their sins were not put to their account. (Rom 5:13). The law gave to sin the character of "transgression," that is, of personal guilt.
(b) Also, since men not only continued to transgress after the law was given, but were provoked to transgress by the very law that forbade it; (Rom 7:8); the law conclusively proved the inveterate sinfulness of man's nature. (Rom 7:11-13).
(2) The law, therefore, "concluded all under sin." (Rom 3:19); (Rom 3:20); (Rom 3:23).
(3) The law was an ad interim dealing, "till the seed should come". (Gal 3:19).
(4) The law shut sinful man up to faith as the only avenue of escape. (Gal 3:23).
(5) The law was to the Jews what the pedagogue was in a Greek household, a ruler of children in their minority, and it had this character "unto" that is, until Christ. (Gal 3:24).
(6) Christ having come, the believer is no longer under the pedagogue. (Gal 3:25).
because of
For the sake, that is, in order that sin might be made manifest as transgression.
See (Rom 4:15); (Rom 5:20); (Rom 7:7); (Rom 7:13). |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Wherefore then serveth the law? (τί οὖν ὁ νόμος)
Lit. what then is the law, or, why then the law? What is its meaning and object? A natural question of an objector, since, according to Paul's reasoning, salvation is of promise and not of law.
It was added (προσετέθη)
Comp. παρεισῆλθεν came in beside, Rom 5:20. Not as an addition to the promise, which is contrary to Gal 3:18, but as a temporary, intermediate institution, in which only a subordinate purpose of God was expressed.
Because of transgressions (τῶν παραβάσεων χάριν)
In order to set upon already existing sins the stamp of positive transgression of law. Comp. Rom 4:5; Rom 5:13. Note the article, the transgressions, summing them up in one mass. Not, in order to give the knowledge of sins. This, it is true, would follow the revelation of sins as transgressions of law (Rom 3:20; Rom 7:13); but, 1. the phrase because of transgressions does not express that thought with sufficient definiteness. If that had been his meaning, Paul would probably have written τῆς ἀπιγνώσεως τῶν παραβάσεων χάριν on account of the knowledge of transgressions. 2. He meant to describe the office of the law as more than giving the knowledge of sins. Its office was, in revealing sin as positive transgression, to emphasize the objective, actual, contrary fact of righteousness according to the divine ideal, and to throw sin into contrast with that grand ideal.
The seed
Christ, whose advent was to introduce the fulfillment of the promise (Gal 3:16).
Ordained (διαταγεὶς)
The verb means to arrange, appoint, prescribe. Of appointing the twelve, Mat 11:1; of enjoining certain acts, Luk 8:55; Luk 17:10; Co1 7:17; of the decree of Claudius, Act 18:2. Here, describing the form or mode in which the law was added; the arrangement made for giving it.
By angels (δἰ ἀγγέλων)
Better, through angels as agents and intermediaries. Comp. εἰς διαταγὰς ἀγγέλων with reference to arrangements of angels; or as it was ordained by angels, Act 7:53. The tradition of the giving of the law through angels appears first in Deu 33:2 (but comp. lxx and the Hebrew). See Heb 2:2; Act 7:53. In the later rabbinical schools great importance was attached to this tradition, and it was not without influence in shaping the doctrine of angelic mediation which formed one of the elements of the Colossian heresy. Josephus (Ant. 15:5, 3) relates that Herod excited the Jews to battle by a speech, in which he said that they had learned the holiest of laws from God through angels. It is a general O.T. idea that in great theophanies God appears surrounded with a heavenly host. See Hab 3:8; Isa 66:15; Zac 14:5; Joe 3:11. The idea of an angelic administration is also familiar. See Exo 23:20; Exo 32:34; Exo 33:14; Isa 63:9; Jos 5:14. The agency of angels indicates the limitations of the older dispensation; its character as a dispensation of the flesh.
In the hand of a mediator (ἐν χειρὶ μεσίτου)
Ἑν χειρὶ by the agency of. A Hebraism. In this sense, not elsewhere in N.T. See lxx, Gen 38:20 Lev 16:21. In the hand of Moses, Lev 26:46; Num 4:37, Num 4:41, Num 4:45, Num 4:49. Comp. σὺν χειρὶ ἀγγέλου with the hand of the angel, Act 7:35. For μεσίτης mediator, see on Ti1 2:5, and comp. Heb 8:6; Heb 9:15; Heb 12:24. It is a later Greek word signifying also umpire, arbitrator, and appears in lxx only in Job 9:33. The mediator here is Moses, who is often so designated by rabbinical writers. The object is not (as Meyer) to enable the reader to realize the glory of the law in the dignity and formal solemnity of its ordination, but to indicate the inferior, subordinate position held by the law in comparison with the promise, not the gospel. A glorification of the law cannot be intended, since if that were contemplated in the mention of angels and the mediator, the statement would tend to the disparagement of the promise which was given without a mediator. Paul, in the section Gal 3:6-9, Gal 3:7, aims to show that the law does not, as the Judaisers assume, stand in a relation to the divine plan of salvation as direct and positive as does the promise, and that it has not, like the promise and its fulfillment, an eternal significance. On the contrary, it has only a transitory value. This estimate of the law does not contradict Paul's assertions in Rom 7:12-25. In representing the law as subordinate and temporary he does not impugn it as a divine institution. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
It - The ceremonial law. Was added - To the promise. Because of transgressions - Probably, the yoke of the ceremonial law was inflicted as a punishment for the national sin of idolatry, Exo 32:1, at least the more grievous parts of it; and the whole of it was a prophetic type of Christ. The moral law was added to the promise to discover and restrain transgressions, to convince men of their guilt, and need of the promise, and give some check to sin. And this law passeth not away; but the ceremonial law was only introduced till Christ, the seed to or through whom the promise was made, should come. And it was ordained by angels in the hand of a mediator - It was not given to Israel, like the promise to Abraham, immediately from God himself; but was conveyed by the ministry of angels to Moses, and delivered into his hand as a mediator between God and them, to remind them of the great Mediator. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
5 (I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.
2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
3 How shall we escape, if we neglect so great salvation; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him;
53 Who have received the law by the disposition of angels, and have not kept it.
21 And being fully persuaded that, what he had promised, he was able also to perform.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
15 Because the law worketh wrath: for where no law is, there is no transgression.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
15 Brethren, I speak after the manner of men; Though it be but a man's covenant, yet if it be confirmed, no man disannulleth, or addeth thereto.
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.
2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.
2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
53 Who have received the law by the disposition of angels, and have not kept it.
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.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9 For I was alive without the law once: but when the commandment came, sin revived, and I died.
10 And the commandment, which was ordained to life, I found to be unto death.
11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
15 Because the law worketh wrath: for where no law is, there is no transgression.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
7 What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
15 Because the law worketh wrath: for where no law is, there is no transgression.
25 But after that faith is come, we are no longer under a schoolmaster.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
23 But before faith came, we were kept under the law, shut up unto the faith which should afterwards be revealed.
19 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.
23 For all have sinned, and come short of the glory of God;
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God.
11 For sin, taking occasion by the commandment, deceived me, and by it slew me.
12 Wherefore the law is holy, and the commandment holy, and just, and good.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
8 But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
13 (For until the law sin was in the world: but sin is not imputed when there is no law.
12 Wherefore the law is holy, and the commandment holy, and just, and good.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
14 For we know that the law is spiritual: but I am carnal, sold under sin.
15 For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
16 If then I do that which I would not, I consent unto the law that it is good.
17 Now then it is no more I that do it, but sin that dwelleth in me.
18 For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
19 For the good that I would I do not: but the evil which I would not, that I do.
20 Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
21 I find then a law, that, when I would do good, evil is present with me.
22 For I delight in the law of God after the inward man:
23 But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24 O wretched man that I am! who shall deliver me from the body of this death?
25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
6 Even as Abraham believed God, and it was accounted to him for righteousness.
7 Know ye therefore that they which are of faith, the same are the children of Abraham.
8 And the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, In thee shall all nations be blessed.
9 So then they which be of faith are blessed with faithful Abraham.
33 Neither is there any daysman betwixt us, that might lay his hand upon us both.
24 And to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel.
15 And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance.
6 But now hath he obtained a more excellent ministry, by how much also he is the mediator of a better covenant, which was established upon better promises.
5 For there is one God, and one mediator between God and men, the man Christ Jesus;
35 This Moses whom they refused, saying, Who made thee a ruler and a judge? the same did God send to be a ruler and a deliverer by the hand of the angel which appeared to him in the bush.
49 According to the commandment of the LORD they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the LORD commanded Moses.
45 These be those that were numbered of the families of the sons of Merari, whom Moses and Aaron numbered according to the word of the LORD by the hand of Moses.
41 These are they that were numbered of the families of the sons of Gershon, of all that might do service in the tabernacle of the congregation, whom Moses and Aaron did number according to the commandment of the LORD.
37 These were they that were numbered of the families of the Kohathites, all that might do service in the tabernacle of the congregation, which Moses and Aaron did number according to the commandment of the LORD by the hand of Moses.
46 These are the statutes and judgments and laws, which the LORD made between him and the children of Israel in mount Sinai by the hand of Moses.
21 And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness:
20 And Judah sent the kid by the hand of his friend the Adullamite, to receive his pledge from the woman's hand: but he found her not.
14 And he said, Nay; but as captain of the host of the LORD am I now come. And Joshua fell on his face to the earth, and did worship, and said unto him, What saith my lord unto his servant?
9 In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old.
14 And he said, My presence shall go with thee, and I will give thee rest.
34 Therefore now go, lead the people unto the place of which I have spoken unto thee: behold, mine Angel shall go before thee: nevertheless in the day when I visit I will visit their sin upon them.
20 Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared.
11 Assemble yourselves, and come, all ye heathen, and gather yourselves together round about: thither cause thy mighty ones to come down, O LORD.
5 And ye shall flee to the valley of the mountains; for the valley of the mountains shall reach unto Azal: yea, ye shall flee, like as ye fled from before the earthquake in the days of Uzziah king of Judah: and the LORD my God shall come, and all the saints with thee.
15 For, behold, the LORD will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire.
8 Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?
53 Who have received the law by the disposition of angels, and have not kept it.
2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
2 And he said, The LORD came from Sinai, and rose up from Seir unto them; he shined forth from mount Paran, and he came with ten thousands of saints: from his right hand went a fiery law for them.
53 Who have received the law by the disposition of angels, and have not kept it.
2 And found a certain Jew named Aquila, born in Pontus, lately come from Italy, with his wife Priscilla; (because that Claudius had commanded all Jews to depart from Rome:) and came unto them.
17 But as God hath distributed to every man, as the Lord hath called every one, so let him walk. And so ordain I in all churches.
10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
55 And her spirit came again, and she arose straightway: and he commanded to give her meat.
1 And it came to pass, when Jesus had made an end of commanding his twelve disciples, he departed thence to teach and to preach in their cities.
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.
13 Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
20 Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.
13 (For until the law sin was in the world: but sin is not imputed when there is no law.
5 But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness.
18 For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
1 And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him.
5 (I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount;) saying,
2 For if the word spoken by angels was stedfast, and every transgression and disobedience received a just recompence of reward;
53 Who have received the law by the disposition of angels, and have not kept it.
17 The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place.
20 Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound:
15 Because the law worketh wrath: for where no law is, there is no transgression.