The passage before us is part of Paul's main argument on justification by faith. In Chapters 3 and 4, Paul focuses on Abraham and his true descendants. His conclusion is that the person of faith is the true child of Abraham. In 3:19-4:7, Paul sets out to explain the divine purpose of the law. In arguing for the priority of faith, Paul has inevitably devalued the law, but now he sets the record straight by identifying the divinely appointed function of the law.

v23. In verses 19-22, Paul explains the prime function of the law for the people of Israel. Now, in this verse, Paul summarizes this function with a simple illustration: the law is like a jailer. Prior to Christ's coming, the people of Israel were in a state of confinement under the Mosaic law. Israel's confinement lasted until the coming of Christ and the escape offered through the way of faith in Christ.

v24. The conclusion of Paul's argument concerning the function of the law is recorded in verses 24-29. Prior to Christ's coming, the people of Israel were like a child subject to a governess, subject to the law's authority, exposing their sin, pronouncing judgement, and thus their need for a saviour. The function of the law was to drive remnant Israel to God for mercy that the people might stand approved before Him, through faith.

v25. Yet, this function of the law ended with the coming of the seed of Abraham, Christ. So, the law has completed its service to Israel.

v26. The law has completed its service, because now all members of the Galatian church, both Jews, as well as Gentiles, have found Christ, are incorporated in Christ, are sons of God through faith. The Galatian believers have realized in Christ the promises given to Abraham all those years ago.

v27. All believers are sons of God, and this because we are identified with Christ in his death and resurrection, are one with him, immersed in him, clothed with him.

v28. Since we are all one in Christ, we are of the same family, and so the old distinctions of birth are no more.

v29. Given that believers are identified with Christ through faith, they are all God's children, and as such "are children of Abraham", 3:7-9, that is, Abraham's heirs. Believers are "heirs according to the promise", the "promises were spoken to Abraham and his seed.........", 3:16. Those in Christ through faith receive the promises offered to Abraham: a place, a family, a blessing .... eternally ours.

God promised to bless Abraham and his seed. The substance of this blessing is a worldwide family eternally one with God. This promise was entrusted to Israel and was to be lived out under the law. The law confined Israel to its covenant obligations, but those obligations contained a curse. Although many faithful men and women strove to keep the law with a heart renewed by faith, a faith like Abraham's, the people of Israel, as a whole, did not. Thus, Israel stood under the curse of God. Jesus, the true seed of Abraham, took upon himself the role of the faithful people of God, living as the suffering servant. He, the righteous one, became a curse for us, that all might share in Abraham's promised blessings. We receive these promised blessings when we believe in Christ. In that sense we are "Abraham's seed, and heirs according to the promise."

The primary problem for mankind, just as for Israel, is sinfulness. Sin cast us from the Garden of Eden and has undermined any hope of sharing in the blessings of God. When the law was given to the people of Israel, its prime function was to evoke the curse, condemn the people of Israel. Like a strict governess the law exposed their failings and thus aroused their need for a saviour. Having done this, the law fulfilled its historic task. "Now that this faith (the time of faith in Christ) has come, we are no longer under the supervision of the law."

The problem we now face as believers, is how we are to handle the law in our day-to-day living for Christ. The Christian church has always oscillated between two extremes - no law and all law.

Marcian, an early Christian heretic, taught that Christ was the end of the law and that therefore, the law was no longer applicable in the Christian life. Martin Luther tended toward the same position. This view is held by many today. For example Harvey, a prominent theologian, states "by Christ the law was discredited". This anti-nomism promotes the idea that the law has no place in the Christian life.

The other extreme centers on another early Christian heretic, Pelagius. Pelagianism promotes the idea that righteousness can be obtained by meritorious works. Although most believers affirm that eternal life comes only through the merit of Christ, there is always the tendency to see good works as deserving of merit, of keeping us in with God, of maintaining our standing before him, such that our acceptance before God becomes a mixture of grace and obedience.

Setting aside the extremes of Marcian and Pelagius, we need to recognize that the law has but two functions in the Christian life. First, like an old memory, it serves to remind us of what we were, once lost, but now found, by grace through faith. The law also serves as a guide to the Christian life, it points the way to Christ-likeness, which likeness we begin to realize through the indwelling power of the Spirit of Christ.

1. In what sense are we no longer under the supervision of the law, v25?

2. "A good deed is never lost; he who sows courtesy reaps friendship, and he who plants kindness gathers love", St. Basil. Comment on this saying in light of Christ's guiding rule, "love one another."