第 19 页

VERSE 28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female; for ye are all one in Christ Jesus. The list might be extended indefinitely: There is neither preacher nor hearer, neither teacher nor scholar, neither master nor servant, etc. In the matter of salvation, rank, learning, righteousness, influence count for nothing.

With this statement Paul deals a death blow to the Law. When a person has put on Christ nothing else matters. Whether a person is a Jew, a punctilious and circumcised observer of the Law of Moses, or whether a person is a noble and wise Greek does not matter. Circumstances, personal worth, character, achievements have no bearing upon justification. Before God they count for nothing. What counts is that we put on Christ.

Whether a servant performs his duties well; whether those who are in authority govern wisely; whether a man marries, provides for his family, and is an honest citizen; whether a woman is chaste, obedient to her husband, and a good mother: all these advantages do not qualify a person for salvation. These virtues are commendable, of course; but they do not count points for justification. All the best laws, ceremonies, religions, and deeds of the world cannot take away sin guilt, cannot dispatch death, cannot purchase life.

There is much disparity among men in the world, but there is no such disparity before God. "For all have sinned, and come short of the glory of God." (Romans 3:23.) Let the Jews, let the Greeks, let the whole world keep silent in the presence of God. Those who are justified are justified by Christ. Without faith in Christ the Jew with his laws, the monk with his holy orders, the Greek with his wisdom, the servant with his obedience, shall perish forever.

VERSE 28. For ye are all one in Christ Jesus.

There is much imparity among men in the world. And it is a good thing. If the woman would change places with the man, if the son would change places with the father, the servant with the master, nothing but confusion would result. In Christ, however, all are equal. We all have one and the same Gospel, "one faith, one baptism, one God and Father of all," one Christ and Savior of all. The Christ of Peter, Paul, and all the saints is our Christ. Paul can always be depended on to add the conditional clause, "In Christ Jesus." If we lose sight of Christ, we lose out.

VERSE 29. And if ye be Christ's, then are ye Abraham's seed, and heirs according to the promise.

"If ye be Christ's" means, if you believe in Christ. If you believe in Christ, then are you the children of Abraham indeed. Through our faith in Christ Abraham gains paternity over us and over the nations of the earth according to the promise: "In thy seed shall all the nations of the earth be blessed." Through faith we belong to Christ and Christ to us.

CHAPTER 4

VERSE 1. Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of all;

VERSE 2. But is under tutors and governors until the time appointed of the father.

THE Apostle had apparently finished his discourse on justification when this illustration of the youthful heir occurred to him. He throws it in for good measure. He knows that plain people are sooner impressed by an apt illustration than by learned discussion.

"I want to give you another illustration from everyday life," he writes to the Galatians. "As long as an heir is under age he is treated very much like a servant. He is not permitted to order his own affairs. He is kept under constant surveillance. Such discipline is good for him, otherwise he would waste his inheritance in no time. This discipline, however, is not to last forever. It is to last only until 'the time appointed of the father.' "

VERSE 3. Even so we, when we were children, were in bondage under the elements of the world.

As children of the Law we were treated like servants and prisoners. We were oppressed and condemned by the Law. But the tyranny of the Law is not to last forever. It is to last only until "the time appointed of the father," until Christ came and redeemed us.

VERSE 3. Under the elements of the world.

By the elements of the world the Apostle does not understand the physical elements, as some have thought. In calling the Law "the elements of the world" Paul means to say that the Law is something material, mundane, earthly. It may restrain evil, but it does not deliver from sin. The Law does not justify; it does not bring a person to heaven. I do not obtain eternal life because I do not kill, commit adultery, steal, etc. Such mere outward decency does not constitute Christianity. The heathen observe the same restraints to avoid punishment or to secure the advantages of a good reputation. In the last analysis such restraint is simple hypocrisy. When the Law exercises its higher function it accuses and condemns the conscience. All these effects of the Law cannot be called divine or heavenly. These effects are elements of the world.

In calling the Law the elements of the world Paul refers to the whole Law, principally to the ceremonial law which dealt with external matters, as meat, drink, dress, places, times, feasts, cleansings, sacrifices, etc. These are mundane matters which cannot save the sinner. Ceremonial laws are like the statutes of governments dealing with purely civil matters, as commerce, inheritance, etc. As for the pope's church laws forbidding marriage and meats, Paul calls them elsewhere the doctrines of devils. You would not call such laws elements of heaven.

The Law of Moses deals with mundane matters. It holds the mirror to the evil which is in the world. By revealing the evil that is in us it creates a longing in the heart for the better things of God. The Law forces us into the arms of Christ, "who is the end of the law for righteousness to every one that believeth." (Romans 1:4.) Christ relieves the conscience of the Law. In so far as the Law impels us to Christ it renders excellent service.

I do not mean to give the impression that the Law should be despised. Neither does Paul intend to leave that impression. The Law ought to be honored. But when it is a matter of justification before God, Paul had to speak disparagingly of the Law, because the Law has nothing to do with justification. If it thrusts its nose into the business of justification we must talk harshly to the Law to keep it in its place. The conscience ought not to be on speaking terms with the Law. The conscience ought to know only Christ. To say this is easy, but in times of trial, when the conscience writhes in the presence of God, it is not so easy to do. As such times we are to believe in Christ as if there were no Law or sin anywhere, but only Christ. We ought to say to the Law: "Mister Law, I do not get you. You stutter so much. I don't think that you have anything to say to me."

When it is not a question of salvation or justification with us, we are to think highly of the Law and call it "holy, just, and good." (Romans 7:12) The Law is of no comfort to a stricken conscience. Therefore it should not be allowed to rule in our conscience, particularly in view of the fact that Christ paid so great a price to deliver the conscience from the tyranny of the Law. Let us understand that the Law and Christ are impossible bedfellows. The Law must leave the bed of the conscience, which is so narrow that it cannot hold two, as Isaiah says, chapter 28, verse 20.

Only Paul among the apostles calls the Law "the elements of the world, weak and beggarly elements, the strength of sin, the letter that killeth," etc. The other apostles do not speak so slightingly of the Law. Those who want to be first-class scholars in the school of Christ want to pick up the language of Paul. Christ called him a chosen vessel and equipped with a facility of expression far above that of the other apostles, that he as the chosen vessel should establish the doctrine of justification in clear-cut words.

VERSES 4, 5. But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law.

"The fullness of the time" means when the time of the Law was fulfilled and Christ was revealed. Note how Paul explains Christ. "Christ," says he, "is the Son of God and the son of a woman. He submitted Himself under the Law to redeem us who were under the Law." In these words the Apostle explains the person and office of Christ. His person is divine and human. "God sent forth His Son, made of a woman." Christ therefore is true God and true man. Christ's office the Apostle describes in the words: "Made under the law, to redeem them that were under the law."

Paul calls the Virgin Mary a woman. This has been frequently deplored even by some of the ancient fathers who felt that Paul should have written "virgin" instead of woman. But Paul is now treating of faith and Christian righteousness, of the person and office of Christ, not of the virginity of Mary. The inestimable mercy of God is sufficiently set forth by the fact that His Son was born of a woman. The more general term "woman" indicates that Christ was born a true man. Paul does not say that Christ was born of man and woman, but only of woman. That he has a virgin in mind is obvious.

This passage furthermore declares that Christ's purpose in coming was the abolition of the Law, not with the intention of laying down new laws, but "to redeem them that were under the law." Christ himself declared: "I judge no man." (John 8:15.) Again, "I came not to judge the world, but to save the world." (John 12:47.) In other words: "I came not to bring more laws, or to judge men according to the existing Law. I have a higher and better office. I came to judge and to condemn the Law, so that it may no more judge and condemn the world."

How did Christ manage to redeem us? "He was made under the law." When Christ came He found us all in prison. What did He do about it? Although He was the Lord of the Law, He voluntarily placed Himself under the Law and permitted it to exercise dominion over Him, indeed to accuse and to condemn Him. When the Law takes us into judgment it has a perfect right to do so. "For we are by nature the children of wrath, even as others." (Eph. 2:3.) Christ, however, "did no sin, neither was guile found in his mouth." (I Pet. 2:22.) Hence the Law had no jurisdiction over Him. Yet the Law treated this innocent, just, and blessed Lamb of God as cruelly as it treated us. It accused Him of blasphemy and treason. It made Him guilty of the sins of the whole world. It overwhelmed him with such anguish of soul that His sweat was as blood. The Law condemned Him to the shameful death on the Cross.

It is truly amazing that the Law had the effrontery to turn upon its divine Author, and that without a show of right. For its insolence the Law in turn was arraigned before the judgment seat of God and condemned. Christ might have overcome the Law by an exercise of His omnipotent authority over the Law. Instead, He humbled Himself under the Law for and together with them that were under the Law. He gave the Law license to accuse and condemn Him. His present mastery over the Law was obtained by virtue of His Sonship and His substitutionary victory.

Thus Christ banished the Law from the conscience. It dare no longer banish us from God. For that matter,--the Law continues to reveal sin. It still raises its voice in condemnation. But the conscience finds quick relief in the words of the Apostle: "Christ has redeemed us from the law." The conscience can now hold its head high and say to the Law: "You are not so holy yourself. You crucified the Son of God. That was an awful thing for you to do. You have lost your influence forever."

The words, "Christ was made under the law," are worth all the attention we can bestow on them. They declare that the Son of God did not only fulfill one or two easy requirements of the Law, but that He endured all the tortures of the Law. The Law brought all its fright to bear upon Christ until He experienced anguish and terror such as nobody else ever experienced. His bloody sweat. His need of angelic comfort, His tremulous prayer in the garden, His lamentation on the Cross, "My God, my God, why hast thou forsaken me?" bear eloquent witness to the sting of the Law. He suffered "to redeem them that were under the law."

The Roman conception of Christ as a mere lawgiver more stringent than Moses, is quite contrary to Paul's teaching. Christ, according to Paul, was not an agent of the Law but a patient of the Law. He was not a law-giver, but a law-taker.

True enough, Christ also taught and expounded the Law. But it was incidental. It was a sideline with Him. He did not come into the world for the purpose of teaching the Law, as little as it was the purpose of His coming to perform miracles. Teaching the Law and performing miracles did not constitute His unique mission to the world. The prophets also taught the Law and performed miracles. In fact, according to the promise of Christ, the apostles performed greater miracles than Christ Himself. (John 14:12.) The true purpose of Christ's coming was the abolition of the Law, of sin, and of death.

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.

VERSE 5. That we might receive the adoption of sons.

Paul still has for his text Genesis 22:18, "In thy seed shall all the nations of the earth be blessed." In the course of his Epistle he calls this promise of the blessing righteousness, life, deliverance from the Law, the testament, etc. Now he also calls the promise of blessing "the adoption of sons," the inheritance of everlasting life.

What ever induced God to adopt us for His children and heirs? What claim can men who are subservient to sin, subject to the curse of the Law, and worthy of everlasting death, have on God and eternal life? That God adopted us is due to the merit of Jesus Christ, the Son of God, who humbled Himself under the Law and redeemed us law-ridden sinners.

VERSE 6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts.

In the early Church the Holy Spirit was sent forth in visible form. He descended upon Christ in the form of a dove (Matt. 3:16), and in the likeness of fire upon the apostles and other believers. (Acts 2:3.) This visible outpouring of the Holy Spirit was necessary to the establishment of the early Church, as were also the miracles that accompanied the gift of the Holy Ghost. Paul explained the purpose of these miraculous gifts of the Spirit in I Corinthians 14:22, "Tongues are for a sign, not to them that believe, but to them that believe not." Once the Church had been established and properly advertised by these miracles, the visible appearance of the Holy Ghost ceased.