INTRODUCTION

1. Blessed are the undefiled in the way, who walk in the law of the LORD

2. Blessed are they that keep his testimonies, and that seek him with the whole heart.

3. They also do no iniquity: they walk in his ways.

4. Thou hast commanded us to keep thy precepts diligently.

5. O that my ways were directed to keep thy statutes!

6. Then shall I not be ashamed, when I have respect unto all thy commandments.

7. I will praise thee with uprightness of heart, when I shall have learned thy righteous judgments.

8. I will keep thy statutes: O forsake me not utterly.

The above bolded phrases speak to the breath and reach of the law.

Law

A rule of action.

(1.) The Law of Nature is the will of God as to human conduct, founded on the moral difference of things, and discoverable by natural light (Rom_1:20; Rom_2:14, Rom_2:15). This law binds all men at all times. It is generally designated by the term conscience, or the capacity of being influenced by the moral relations of things.

(2.) The Ceremonial Law prescribes under the Old Testament the rites and ceremonies of worship. This law was obligatory only till Christ, of whom these rites were typical, had finished his work (Heb_7:9, Heb_7:11; Heb_10:1; Eph_2:16). It was fulfilled rather than abrogated by the gospel.

(3.) The Judicial Law, the law which directed the civil policy of the Hebrew nation.

Other uses of the word ‘law’ as found in the New Testament

Paul wanted the Galatians to be led by God’s Spirit and to conform to his righteous and holy character.

In the book of Galatians, Paul uses the word ‘law’ twenty five times, and in each and every instance the same Greek word is used.  In the entire New Testament the word ‘law’ is used two hundred and twenty one times in one hundred and seventy two verses and of all those references, one hundred and ninety seven, are the same as used in the book of Galatians.

Paul was always relentless but extremely careful in his pursuit to set the purpose of the law in its correct place.  In 1 Tim. 1:8-11, addressing the dull, dead, lack of vitality and lack of effectiveness church in Ephesus, Paul declared four simple and clear things.

Next Paul indicated that the Law was not made for those that are already righteous in Christ. For according to Romans 8:3-5 those led by the Spirit, in other words, those who have already come to Christ, have reached the position that the law required a person to reach.

But the Law remains a righteous standard and insists that men who have come to Christ do not put themselves back under the bondage of sin, doing the things of the flesh, from which they had been freed.  Now that a person's nature has been changed and they already have approval from God and placed into a right relationship with him, there is no question but that they should express the righteousness of God, for the Spirit is righteous, and the human spirit of believers have already been made righteous in Jesus.  Therefore there cannot be a question of any believer in Christ violating the Ten Commandments, for that would mean that they are then putting themselves on a bondage to the flesh.

Paul then shows that the Law is for the lawless and disobedient, the ungodly and sinners, the unregenerate, who are of course unholy and profane.  These people do deeds such as murdering of parents, slaying men, commit all kind of sexual wrongs, are not only liars but even, though they take an oath will lie, and will also do everything contrary to sound doctrine.

The law is made for the flesh and it addresses both the unregenerate and the Christian, for it shows God’s only acceptable standard for inward thoughts and acceptable outward actions.

Christians then must never do the sins of the flesh or whatever else is “contrary to sound doctrine”, for law defines and recognizes sin, always acting as a standard of righteousness.

Without a correct understanding of the law, one cannot really ascertain what the bible teaches about God, Grace, the Gospel or salvation.

At a matter of fact, Paul uses the teaching in the Law of Moses, that one must not muzzle the ox that treads out the corn, to show that the law is not just for oxen but also for people, for he says that it teaches that injustice must be avoided, explaining that its application to persons says that someone involved in a work must not be denied compensation or benefit for that work.  (See 1 Cor. 9:9-10.)

The Law in every sense even though it might not appear so, guides us to what is right when used rightly.  We should not be so foolish to ignore the Law of Moses, because even the apparently trivial laws reflect the character of God and show the right behavior that God desires.

Moreover, Let us first be reminded that the “law”, carefully defined, did not commence with Moses at Sinai. The “law” or Commandments first commenced with God and was given to Adam in the Garden of Eden.  Secondly, though the “law” was given in its written form to the Children of Israel on mount Sinai and included regulations specific to a bureaucratic state. The Scripture also declares that “the law” has been written on the heart of every Gentile and the “ law” properly defined always reflects the character and the desires of God for human behavior.  Therefore no one is exempted from the law of God.  When a man ignores the apparently trivial, he is ignoring what God is teaching about his nature and desires.  So Jesus could rightly say in the Sermon on the Mount

“ Think not that I have come to abolish the law and the prophets; I have come not to abolish them but to fulfill them.  For truly I say unto you, till heaven and earth pass away, not an iota, not a dot, will pass from the law until all is accomplished.  Whoever then relaxes one of the least of these Commandments and teaches men so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven.” (Matthew 5:17-19 RSV)

Let us not lightly discard the Law of Moses, but seek to learn what it teaches us about the character and desires of God.  If we are led by the Spirit we will certainly demonstrate the righteousness of God which is “the law”.

The purpose of the law is multi-faceted :-

In the previous two lessons we explored the truth that there is no other gospel and that all are saved by faith.  It is quite likely that we have been exposed to the teaching that God saved Old Testament believers based on their obedience to the law, and that He saves New Testament, Gentiles and Jews by grace.

“But whoever looks into the perfect Law of liberty and continues in it, he is not a forgetful hearer, but a doer of the work. This one shall be blessed in his doing.” Jam 1:25 

This is the teaching of the whole scripture concerning the law.  Blessings belong to them that ‘look into it’, that ‘continue in it’ and that ‘do the law’.  God’s people are called to continued obedience to the law.  This does not mean that one can becomes a Christian by keeping the law; but once one has been justified by faith in Jesus Christ, being led by the Spirit, living and experiencing the Spirit filled life, having the power of a risen Lord, a resurrection power, the blessing and liberty in Christ will in no way conflict with the Law, for the law reflects the character and holiness of God. Those who have not been justified remain under the curse of the law.

The law in this context, Galatians 3, is referred to as our schoolmaster.  Here Paul uses this term to drive home the purpose of the law to the Galatians.

Believers have received what God promised Abraham, namely the Promise of the Spirit, for the Spirit was promised to everyone who came to faith in Messiah. ( The Galatians 3:13-14.)

Paul continues his arguments designed to make the “foolish Galatians” become persuaded about the wisdom and insights necessary to make the right choices.

As one writer puts it:

“ In this series of persuasions we are given an analysis that will help us resist the temptation to live as the “foolish Galatians” were being tempted to live.”

Paul’s arguments are aimed at first persuading the Galatians based on their Christian experience, (chapter 3:2-5), then he brought into play the plain teachings of Scripture, (vs. 6-14), and now he appeals to their common sense, (vs. 15-22), and then answers the logical question which would arise from this latter explanation, which would be about the purpose of the Law.(3:23- 4:11).

THE TEXT

By linking Abraham and Christ, Paul makes it clear that Christ alone is one that would bring the promised blessing to both Jew and Gentile.  The promise to Abraham was first, and came before the covenant God later established at Sinai. God's promise was a unilateral covenant, and was promised forever and was thus permanent.

There were no “ifs” in the Abrahamic covenant, and since it was a unilateral covenant there was no mediator.  On the contrary, in the Mosaic covenant recorded in Deuteronomy 28, there was plenty of “ifs”, for this was an agreement between two parties, and not a unilateral covenant.  This covenant was based on performance and not on the basis of a promise and thus it would not be permanent.

God on the other hand had promised Abraham a seed and a blessing and God's promise stood sure. This gift was permanent.

GALATIANS 3:19-29

Verse 19.   Following Paul’s powerful and compelling exposition, more specifically the superiority of the promise and the inability of the law to justify the believer; he then raised the question that he knew was naturally filling the minds of his readers, the Galatians and the Judaizers in their midst; why then the Law?

The Jews believed for the most part that by keeping the law they could be justified, they understandably would ask of what use was the law, if it could justify, was not permanent, but was temporary. In addition, was the “Law” opposed to the promises of God? Since Paul here argued that the “Law” had a temporary function, had a ‘negative’ purpose’ and was mediated by angels, it was reasonable that he address precisely,the exact function of the “Law”.

Note that this function does not negate or contradict his arguments here and elsewhere that the “Law” is totally good and holy.

Notice the fatal flaw that might exist in the reasoning of many in his audience; they imposed a single purpose upon the law.

Two extremes emerge from such reasoning, on opposite ends of the spectrum; there is at one end the legalist and at the other the antinomian. 

The legalist relies on his own ability to observe the law and thus believes in doing so he is justified.  This cannot be so.

The antinomian on the other hand believes that the redeeming work of Christ has brought an end to the law, and that the law has been totally abrogated and therefore should not be kept.  He is free and in fact believes for him there are no real boundaries and promptly labels anyone who attempts to keep the law a legalist.

In setting forth the true purpose of the law, Paul begins here by stating that the law was added because of transgressions.  Note that the Greek expression ‘because of transgression’ is more correctly rendered ‘for the sake of transgressions’.  The sense here, as in Roman 7:13, that the law reveals in us the true nature of sin, it declares the standard of righteousness acceptable to God and the penalty for failure to keep it impeccably.

The Scripture says that ‘all have sinned and are continually falling short of the glory of God’.  James 2;10 says that if we break one of the commandments we are guilty of breaking them all.’ We would expect that any reasonable man frustrated from the very outset, would be driven to seek some other method of salvation; for none can attain it by keeping the law – in fact he has failed miserably even before he’s started..

Thus the purpose of the law is seen here primarily to drive people to the foot of the cross, to surrender themselves completely to the mercy of God and to cling to the promises; for the law has revealed our own righteousness to be as filthy rags, incapable of procuring salvation.

The promises therefore are the key things in this entire salvation matter.  Man would be saved because God promised that he would provide a savior.  That savior would be the Christ, the Anointed One, the Messiah, Abraham's seed.

Until the Anointed one came God had to deal with the problems of the transgressions of men, for God could not tolerate man's continuing and increasing rebellion against him.  Salvation was based solely on God’s ability to keep his promises which involved giving man an inheritance and righteousness. This would be done only because we belong to Jesus the Christ.

The certainty of inheriting the promises of Abraham could not be set aside, superseded, or be surpassed by a program to restrain the transgressions of men.  The promise came first, had priority, and everything would have to fit in with it, and operate to guide men toward the fulfillment of the promise.

Men would always step over the line when they face temptations and choices and the Law would have to restrict them, so that they would not lightly engage in the many activities of sin. In other words, the Law would deal with the symptoms of the disease, until the “promise” came to deal with the disease of sin itself.

This involved a two-way agreement, mediated by Moses and the people agreed with the purposes of God as well as the consequences for not playing their part. 

This particular two-way agreement with the nation of Israel that we call the Mosaic law, included all that was necessary for them to learn and understand about the holy character of God and what was required in their thoughts and behavior to please God.

To suggest as some do that people in the nation of Israel did not understand what God wanted is completely contradicted by Psalm 51.  Habbakuk certainly knew.  Abraham certainly knew.  Isaiah and the rest of the prophets knew that man would never be saved, protected and kept but by the grace of God.

Although angels are not mentioned in Exodus, the bible teaches that the ministry of angels was certainly used in giving the law; see Ps 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.

We are given no details as to what part they played, but it is not unreasonable to believe they would some how be involved in such a momentous occasion.  As angels attended the announcement of the birth of Christ, it would seem likely they would also be present when the law was given.

‘Till the promise come, cannot be rightly interpreted to mean that the law was of a temporary nature, that the law has been done away with.  Some have used this verse to justify not keeping certain parts of the law.  As long as the law reflects the holy character of God no one in whom Christ lives should act contrary to it.

Note that only those sacrifices that foreshadowed the atonement of Christ have been done away with.  They were symbol until the substance came.

“For You do not desire sacrifice; or else I would give it; You do not delight in burnt offering.   The sacrifices of God are a broken spirit; a broken and a contrite heart, O God, You will not despise.”  Ps 51:16-17

“For the Law which has a shadow of good things to come, not the very image of the things, appearing year by year with the same sacrifices, which they offer continually, they are never able to perfect those drawing near.   For then would they not have ceased to be offered? Because the worshipers, when they had been once for all purged, would have had no more conscience of sin.   But in those sacrifices there is a remembrance again of sins every year.   For it is not possible that the blood of bulls and of goats should take away sins.   Therefore when He comes into the world, He says, "Sacrifice and offering You did not desire, but You have prepared a body for Me.   In burnt offerings and sacrifices for sin You have had no pleasure.   Then I said, Lo, I come (in the volume of the Book it is written of Me) to do Your will, O God."   Above, when He said, "Sacrifice and offering, and burnt offerings and offering for sin You did not desire, neither did You have pleasure in them" (which are offered according to the Law),   then He said, "Lo, I come to do Your will, O God." He takes away the first so that He may establish the second.   By this will we are sanctified through the offering of the body of Jesus Christ once for all.” Heb 10:1-10

Verse 20.   A mediator is not a mediator of one -

The Law was not intended to set aside the promise, for it was given by the ministry of angels and hand of a mediator, while the promise to Abraham was made directly by God himself, in a unilateral transaction.

The Constitution of Israel, the Ten Commandments, as well as the other laws, were not evil or opposed to God's promise but were given by the grace of God, some written by the very hand of God himself, in God's plan to reverse the tragedy of Adam and put man back into right relationship with him.  The whole basis of salvation laid in the promise of God, to which sinful man was not a party, for frankly he could not help himself anyway.

It was therefore critical for the one God to act by himself and lay a foundation for everything, for only He is able.

Verse 21.   Another question is raised.  Is the law contrary to the promises of God?

Paul emphatically says absolutely not (God forbid). 

There is the very close relationship between the Law and the promise, for the laws given to Israel was designed by God and included everything that related to God's standards for man's thoughts and actions.  These had been previously given in Eden before man ever sinned, such as the observance of the Sabbath (Gen 2:1-3), the institution of work (2:15), the iron rule of obedience to God, a severe punishment for disobedience (2:16-17), marriage between one man and one woman and the rules governing their relationship (2:24-25). As well as sundry Commandments 3:19, 20, chapter 4:3-7 instructions about sacrifice, chapter 14:17-20 rules about tithing.  Together with the laws, were many detailed rules that were necessary to operate a theocratic kingdom until the “promised seed” came.

If the law was able to bring life then righteousness would have been based on the law.  The law beautifully compliments the Promise, by revealing to man the depravity of his soul, the depth of his sin and inability to save himself.  Thus the law drives the sinner to run to the foot of the cross and embrace the promises of God.

The law was not instituted to give life, for that is a prerogative of God, and when man sinned, life was to be found only in Jesus Christ the savior, a reversal of the death penalty which Adam and caused.

The descendants of Abraham to whom the promise belonged, are those who are related to him by faith, thus he is called the ‘father of the faithful’. These descendants include Gentiles. True righteousness comes by faith in God, not the keeping of the law. 

This however does not mean that the law need not be kept, it merely distinguishes the purpose of the law in respect to those who believed and those that do not. The keeping of the law is of no value if it cannot drive the sinner to the cross or is not kept in faith.

All are shut up under sin, there is no exception, every man until he comes under the gracious redeeming work of God, is shut up under sin.  The Greek word translated ‘confined’ really means to be enclosed on all sides, thus as the scripture teaches, man is hopelessly trapped in sin.

Clearly then God, the all wise master designer, has designed matters in such a way that men will be persuaded to believe in Christ and thereby obtain the benefits of the promise by faith in Jesus Christ.

Verse 23.   “Before faith came…” faith being the substance of things hoped for, the evidence of things not seen… as epitomized by Abraham, that is belief in the promise of God.  Abraham looked forward to the time when the promised Messiah (Christ) would redeem his people.  And until such time as one, like Abraham, puts his trust in the promises of God and believes; we are as it were kept under guard by the law.

Note that the law for which Moses was the mediator applied to both Jew and Gentiles, so that Moses was not only doing his people a favor but he was also doing Gentiles a favor.  Moses was bringing to everyone what God wanted them to do.  The Gentiles could be saved without attaching themselves to the chosen people of God and becoming proselytes.  Note also that God had also written his laws on the hearts of all men, and therefore Gentiles really have no excuse.  They could call on God for help directly, and they could join themselves to Israel.  God would always find a way to bring them to himself.

All men had to be kept under guard since they were immature, like children, vicious juvenile delinquents, wild, undisciplined, prone to violence, damage prone humans.  They had to be hemmed in, kept under armed guard, ruled by a stern drilling instructor who insisted on obedience, working without ceasing to restrain evil.

This was a most necessary activity, for men needed something angry, harsh, and demanding to restrain them.  They would constantly rebel and evil would increase, but the law never let up.  This was law instituted from man sinned, and it was also law specifically designed for the nation of Israel.  The Gentiles would always rebel, and the nation of Israel also would always rebel.  The nation of Israel actually needed the law most, for they understood what it was all about.

Here Paul could be considered as personifying the law as a jailer of guilty, condemned sinners on death row awaiting God’s judgment. 

Before God instituted his actual plan of salvation in Jesus on the cross, men needed what one writer called “a learning enforcer”.  When true saving faith comes, we find it to be the key that releases people from what the law actually did.

But note that as we learned last week, all are saved by faith.

There are not two gospels but there is only one; there are not two methods of salvation, there is only one.  A religion of works never save a single soul. All people, before the cross and after the cross, Old Testament and New Testament, are saved by faith.

Verse 24.   Using another analogy Paul clarifies even further the purpose of the law, that is to lead one to Christ; and in Christ be justified.  To get the full force of what Paul is saying we must understand what a tutor or schoolmaster is: 

“The Greek word denotes a slave whose duty it was to take care of a child until adulthood.  The ‘tutor’ escorted the child to and from school and watched over their behaviour at home.  Tutors were often strict disciplinarians, causing those under their care to yearn for the day when they would be free from their tutor’s custody.  The law was our tutor which, by showing us our sins, was escorting us to Christ.”

We are told much about the nature of this office. We are told that tutor is not an accurate translation of the idea of the Greek word “paidagogos”.   The paidagogos did not teach a child but instead he was the child’s guardian, and as such watched over the child and his behavior.

“ It is true that when the “paidagogos” was properly qualified, he assisted the children committed to his care in preparing their lessons.  But still his main duty was not instruction, but it was to watch over the boys; to restrain them from evil and temptation; and to conduct them to the schools, where they might receive instruction.

In our sense of the word schoolmaster, Christ is a schoolmaster, and not the law.  The law performs the office of the ancient pedagogue, to lead us to the teacher or the instructor.  That teacher or instructor is Christ.”

Note carefully that the law must always be presented to people in such a way that it brings them to faith in Jesus Christ. Any other kind of presentation, aimed at any other purpose, is wrong.

Verse 25.   Once one has been ‘born again’, or ‘saved’, or come to a personal faith in Jesus Christ, one is as it were, come of age and therefore no longer need the tutelage of the law to lead one to Christ, for one is in Christ. That person is immersed in Jesus, has put on Jesus as their identity, and clothed with him. 

Ones coming of age does not abrogate the “Law” in the sense that it is no longer to be kept; but its purpose is fundamentally changed.  Before faith came, the “Law” was a crushing burden that served to drive us to the cross.  But once we are found in Christ, the law is a delight to our soul, as it brings liberty and is a reflection of the perfection of God.

“There is therefore now no condemnation to those who are in Christ Jesus, who walk not according to the flesh but according to the Spirit.  But the Law of the Spirit of life in Christ Jesus has made me free from the law of sin and death.   For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;   so that the righteousness of the Law might be fulfilled in us, who walk not according to the flesh but according to the Spirit.” (Romans 8:1-4)

God’s law is His holy and unchanging standard of righteousness, thus those who are in Christ will be led by his Spirit and will be found to obey God’s holy law.  The law of God retains its place in the New Covenant, where it is now written on the heart.

Bear one another's burdens, and so you will fulfill the Law of Christ. (Gal 6:2)  

To those who are outside Law, I became as outside Law (not being outside law to God, but under the Law to Christ), so that I might gain those who are outside Law. (1Cor 9:21) 

Verse 26.   In a very general sense God is the father of all people, because He is the creator.  However Paul is referring to a particular group of people, who are the genuine sons of God by virtue of their faith in Christ Jesus.  He refers to all who believe, both Jew and Gentile.

Being sons carries with it the idea that one has reached a level of maturity and is no longer under the law or in need of the law to drive one to Christ.  When under the law one is really a servant or a slave, whose rights are limited by the law, but as a son through faith in Jesus, one has been adopted into the family of God and can now enjoy all the benefits of a son.

“But I say, Over so long a time the heir is an infant, he does not differ from a slave, though being lord of all;” Gal 4:1 

“But as many as received Him, He gave to them authority to become the children of God, to those who believe on His name,”  John 1:12 

“Behold what manner of love the Father has given us, that we should be called children of God. Therefore the world does not know us, because it did not know Him.”  1Jo 3:1 

At faith in Christ, there is a graduation, a moving away from basic training.  That person is no longer in custody but is now considered to be a free, responsible heir of the promise of Abraham.  That person is clothed in Christ.

That of course should make one realize that there is a tremendous responsibility when in Christ.  That person is not their own for they have been bought with a price.  Their body is the temple of the Holy Spirit.

It is inconceivable that they would want to be led by anything else but the Spirit.  It is also inconceivable that that person would do anything that violates the standards of God that have been revealed in the Law. Any attempt to do so shows that something is wrong with that believer.

Verse 27.   Paul is not speaking about water baptism, which has no saving power, but is using this language in a metaphorical sense.  Salvation is not conferred on us when one receives water baptism, but when one believes.  The meaning then is to denote ones total union with Christ in his death and resurrection. Having believed in him one is now immersed in and covered by the righteousness of Christ. 

“The act of baptism denotes dedication to the service of him in whose name we are baptized. One of its designs is to dedicate or consecrate us to the service of Christ: Thus 1Co_10:2, the Israelites are said to have been “baptized unto Moses in the cloud and in the sea;” that is, they became consecrated, or dedicated, or bound to him as their leader and lawgiver. In the place before us, the argument of the apostle is evidently drawn from the supposition that we have been solemnly consecrated by baptism to the service of Christ; and that to sin is therefore a violation of the very nature of our Christian profession.”

“Do you not know that as many of us as were baptized into Jesus Christ were baptized into His death?   Therefore we were buried with Him by baptism into death, so that as Christ was raised up from the dead by the glory of the Father; even so we also should walk in newness of life.   For if we have been joined together in the likeness of His death, we shall also be in the likeness of His resurrection;” Rom 6:3-5

To put on Christ is to be clothed in the righteousness of Christ; here we are pictured as one putting on a garment.  We are covered in the robe of Christ’s righteousness, thus we are justified before God.  Paul is really emphasizing our union with Christ.

“But no, rather, I also count all things to be loss for the excellency of the knowledge of Christ Jesus my Lord, for whose sake I have suffered the loss of all things, and count them to be dung, so that I may win Christ   and be found in Him; not having my own righteousness, which is of the Law, but through the faith of Christ, the righteousness of God by faith, that I may know Him and the power of His resurrection and the fellowship of His sufferings, being made conformable to His death;” Phil 3:8-10

Verse 28.   We are all one in Christ, all other forms of distinction that are in the flesh or as the world sees it, tend to divide and demonstrate inequality.  Thus racial, social and sexual differences have no bearing on those who are in Christ Jesus.

“All those who are one with Jesus Christ are one with each other.  This verse does not deny that God has designed for racial, social and sexual distinctions among Christians, but affirms that those do not imply spiritual inequality before God.  Nor is this spiritual equality incompatible with the God ordained roles of headship and submission in the church, society and at home.  Christ, though fully equal with the Father, assumed a submissive role during His incarnation (Phil 2:5-8)”

Verse 29.   If you have been justified by faith, you belong to Christ, thus the Messiah declares his ownership of those who believe.  This is what makes you Abraham’s seed.  You are Abraham’s seed based on the promise, not circumcision or any requirement of the law.

Paul reminded those Judaizers that Abraham was justified before he was circumcised; circumcision like baptism is only a sign that one has entered into covenant relationship.  Those who teach that circumcision or baptism is required for salvation, are adding their own work to the redemptive work of Christ. 

“Abraham believed in that Messiah, and was distinguished for his faith in him who was to come. If they believed in Christ, therefore, they showed that they were the spiritual descendants of Abraham. No matter whether they were Jews or Gentiles; whether they had been circumcised or not, they had the same spirit which he demonstrated, and were interested in the promises made to him.”

By exercising the same faith in the Messiah as Abraham, we are made heirs according to the promise and with it comes all the spiritual blessing promised Abraham – in him will all people be blessed.  It is not our obedience to the law that justifies, but our faith in Jesus Christ.

“And if we are children, then we are heirs; heirs of God and joint-heirs with Christ; so that if we suffer with Him, we may also be glorified together.”  Rom 8:17 

GALATIANS 4:1-3

It is important to note that the Father has set the date that restriction of the Law is lifted and the child is now given the great privilege of becoming an adult; with adult responsibility, freedom, and honor.

Now the Spirit of God takes up the role of enabler, guide, teacher, encourager, to have us approach the Heavenly Father in a face-to-face relationship, where we can now address him as “my Father”.

Now that one is a man, a woman, an adult, the Father expects us to behave like men and women, to have his kind of heart, to show his kind of concern, to graduate as Christians, to stop living like children and to show that we are proper heirs to the richness of the promises of Abraham.

There can be no hint of returning to superstition, various arbitrary requirements created by the worship of the stars and other bizarre nonsense and astrology.

The graduate to faith must be led by the Spirit of God, challenging the system of the world, rejecting them, and showing the vitality and power of Jesus Christ.  There will now be a proper appreciation of the Word of God and a life of ever-growing maturity.

Led by the Spirit, there can be no tossing about with every wind of doctrine.

‘God sent forth His Son…’ This statement is significant in that it positively declares the preexistence of the Son, and thus He is the eternal second member of the Godhead.  ‘Born of a woman…’ declares the full humanity of Jesus.  In order to make proper atonement Jesus must be fully God, to make the infinite and perfectly holy sacrifice.  But He must also be fully man that he may take upon himself the penalty of sin as the substitute for man.

Being under the law, means that like any other man Jesus was obligated to obey the law.  However, unlike other men Jesus obeyed the law perfectly (Jn 8:46; 2 Cor 5:21; Heb 4:15, 7:26; 1 Pet 2:22; 1 Jn 3:5).  Proving himself to be the sinless, unblemished Lamb of God.  Jesus’ perfect righteousness is what is imputed to those who believe in him.

The adoption of sons is the act of bringing one, who is the child of another, into their own family.  Before coming to faith in Jesus, before we have been justified we are by nature the children of the devil; and the only way we can become children of God is by spiritual adoption (Rom 8:15,23; Eph 1:5).

Note that we did not ‘recover’ the adoption that we had lost, for we had never before been adopted by God.  We are specifically told that we ‘receive’ the “adoption of sons”, indicating that we have gained something in Christ much greater than Adam ever had.

When a person becomes a believer they obtain much more than what was lost with Adam.  They are redeemed, restored or justified, but they are now granted something that he did not have.  He made us a part from his family to show us how truly great and deep his love is for us.

Verse 6.   Because of our new relationship to the Father and our standing before God as justified by grace, God has also sent the Holy Spirit, who now ministers directly to us from within our heart, assuring us of our salvation.  This is a gracious act of the Father through the Holy Spirit, enabling us to cry without uncertainty or doubt, Abba.  This is a term of endearment and intimacy.  Just like a young child would call his father Daddy.  A level of formality as it were has been removed and we can come boldly before the throne.

Verse 7.   The conclusion then, is that we are no longer slaves, but sons able to exercise all our God given rights.  We are heirs and joint heirs with Jesus Christ.  In fact we are unable to imagine the blessing that salvation brings.  But soon we shall know as we are known.  We shall be like him and will see him as he is.

Let us not forget though that there is an important difference between Jesus’ sonship as the only begotten Son, which indicates he is a Son by his essential nature.

We however are adopted sons and daughters of God because God issued a legal decree  that made us his children. 

We should never forget that we are freed from slavery, and that God has made us inherit a birthright possession from him.

We can always praise God that he has done great things for us but always remembering that the birthright is given to us in Jesus.

Let us remember that the purpose of the Law is multi-faceted.  No one is exempt form the law.  For the unbeliever, if they should fail to see the holiness of God and their own sinfulness and be driven to Christ by the law; then they shall ultimately be judged according to that law and found guilty.

Believers, who are by definition led by the Holy Spirit, are never condemned by the law no matter how defined.  But they can put themselves under the control of the flesh and do the ugly things that Paul lists in 1 Tim. 1:8-11.  When they do those things and things “contrary to sound doctrine” the law will certainly kick in.

There is then an urgent need for restoration, to restore that erring person to an understanding of who they really are in Christ. They must understand that they are to be led by the Spirit.  Once they recognize that, the problem will be solved.

If they do not recognize their problem, the only form of punishment the gospel demands after the three steps of Matthew 18; an ultimate separation or withdrawal from a Christian who is misbehaving.

Matthew 18:17 declares without apology and that person is to be considered as a heathen and a publican.

The point is that every believer must understand that they are to be led by the Spirit. There must be complete acceptance that the law of God is already ours.

We must accept that we are already different and that our God is a loving, tender, merciful, but relentless Father, who drives forward to change us into the image of his Son, so that our inner righteousness will become completely outward righteousness.

We must reckon our selves dead to sin but alive to God.  That is when we will use the Law lawfully, and that is authentic Christianity.

Brethren look in to the perfect law of God and run to the cross, if you already have the assurance of salvation by the testimony of the Holy Spirit, then delight yourself in the law of God after the inner man. “Rom 7:22  For I delight in the Law of God according to the inward man;”

“But his delight is only in the Law of Jehovah; and in His Law he meditates day and night.”  Ps 1:2 

“I delight to do Your will, O My God; and Your Law is within My heart.” Ps 40:8 

“I have longed for Your salvation, O Jehovah; and Your Law is my delight.”  Ps 119:174 

“Let Your tender mercies come to me so that I may live; for Your Law is my delight.”  Ps 119:77