Galatians 3:21

Is the law then against the promises of God? Jerome correctly points out that this is an answer by anticipation to the objection to which S. Paul had exposed himself in verse 19, when he said, "The law was added because of transgressions till the seed should come." For any one might say: If the law was added to the promise, and, as it were, removed it, it seems to have taken to itself the office of quickening and justifying men, so that it may be regarded as doing the work of the promise till Christ should come; for if not, why was it added, unless it were, as you say yourself, because of transgressions, to destroy them by the living and virtuous actions prescribed by the law for justification? If this be so, then the law is against the promises of God, for God promised this justification to faith in Christ, not to the law, nay, He thereby excluded it from the law.

That S. Paul is meeting an objection of this sort is obvious from what follows. The law, he exclaims, cannot give life; therefore, it is not against the promises of God which offer that spiritual life in Christ. The antecedent is proved thus: If the law could give life it could also justify; but this it cannot do (ver. 22). Hence the law was only given to be our pedagogue to Christ, to lead us to justification by faith. Or it may be put thus: When I said that the law was given because of transgressions, I meant that its function was to prevent them by fear of punishment, that passion might not issue in action; I did not mean that the law alone could calm the violence of passion within, or give that grace by which we fulfil the law.

God forbid. It is impossible that God should give a law contradictory to His promises, for this would be for God to contradict Himself. The law which came after was not opposed to the preceding promises, but its office was to admonish men to prepare themselves worthily for Christ and His Gospel. Therefore the law is not contrary to the promise, but establishes it.

For if there had been a law given which could have given life. To give life is to impart righteousness to the soul. But, as S. Paul appears to distinguish between life and righteousnessit is better to say that to give life stands for to quicken man's works. This is done when a man does virtuous actions out of the spirit of charity. The argument is from the effect to the cause, from a living work to life; as we say: This man eats, talks, moves, therefore he is alive. In the same way, if the law could produce in us living works, it could also give us the spirit of charity from which they spring, for the works of the Spirit presuppose the Spirit, just as motion does life.