Galatians: Freedom through the Gospel Gospel Fruit Gal 5:13 26 Teaching: Paul Lamey Main Idea: Now that Paul has fully demonstrated that believers are free from the law, this freedom is not without obligation and expression. Paul shows the reader that gospel freedom produces real tangible results. Therefore, the solution to moral disorder is not the reign of the law but the reign of the Spirit. 1. Gospel freedom produces spiritual service (5:13 15) 2. Gospel freedom produces spiritual dependence (5:16 18) 3. Gospel freedom produces spiritual fruit (5:19 26) 1
Going Further (application): A friend of yours has asked, Do I need to keep the Ten Commandments in order to please God? Using Galatians 5:13 26, how will you answer her question? Does this mean that Christians are lawless? The verbs serve (5:13), take care (5:15), and walk (5:16) are all imperatives. Prayerfully consider how you can pursue these commands in practical and tangible ways. The phrase crucified the flesh in 5:24 refers to a past act (since it s in the indicative mood). How does this bolster our confidence to fight the daily battle of sin? Further Reading: Schreiner, Thomas R. Galatians. ECNT. Grand Rapids: Zondervan, 2010. (See 330 357). MacArthur, John F. Galatians. Chicago: Moody Press, 1987. (See 143 177). 2
Excursus: The Christian and the Law of Moses A. The Problem of the Law? A perplexing problem which has plagued believers in all generations is how to determine the relationship of the Old Testament law to the believer of the new dispensation. 1 One of the most difficult problems of biblical interpretation is knowing how to interpret and apply the law in the church.... Many expositors simply use what is obvious and easy (such as the Ten Commandments) or what they need at the moment (such as tithing) and pass over the rest. 2 As important as they are in the Old Testament law, rituals often seem to be magical or superstitious (e.g., Lev. 12, the sin offering law for woman after childbirth). Most Christians find such regulations uninteresting if not confusing, if they pay attention to them at all. No wonder most readers never make it through the Book of Leviticus! 3 Here then is the crux of the matter for the modern expositor. On the one hand the New Testament tells us that the law has been fulfilled in Christ, but on the other hand it tells us that all Scripture is profitable for instruction in righteousness. Or, Peter tells us to be holy because the Lord is holy, and in telling us that he quotes from the Book of Leviticus... The exposition of the law must be able to make this kind of distinction, or to put it another way, the exposition must be able to identify abiding theological truth revealed in the law without settling back into a literal application of the regulations of the law. 4 B. The Beauty of the Law. The OT generally regards the OT law in a very positive light. The law is the psalmist's delight (Pss. 1:2; 119:70, 77, 92, 174) as well as an object of devotion (2 Chron 31:4) and of careful study and observance (Deut 6:25; 31:11-13; Josh 1:8; Neh 8:3, 13). It is a source of wonder (Ps 119:18) and grace (Ps. 119:29) and is something precious (Ps. 119:72) and true (Ps. 119:142). It is not only to be obeyed, but loved (Ps. 119:97, 113, 163, 165). This positive view of the law may be best understood in the context of covenant. The law is an expression of God's love for and commitment to his people (Enns, NIDOTTE, 4:896-97). While enjoying a special relationship with Yahweh, the Israelites received the privilege of conducting their entire lives in accordance with his standards of conduct, which are themselves reflections of his character. 5 Psalm 1:2 But his delight is in the law of the LORD, and on his law he meditates day and night. Psalm 19:7 [Heb. 19:8] The law of the LORD is perfect, reviving the soul. The statutes of the LORD are trustworthy, making wise the simple. 1 John J. Davis, Moses and the Gods of Egypt: Studies in Exodus (Winona Lake, Ind.: BMH Books, 2006), 208. 2 Allen P. Ross, Holiness to the Lord: A Guide to the Exposition of the Book of Leviticus (Grand Rapids: Baker Academic, 2002), 58. 3 Richard E. Averbeck, Law, in Cracking Old Testament Codes: A Guide to Interpreting the Old Testament, eds. D. Brent Sandy and Ronald L. Giese, Jr. (Nashville: Broadman and Holman, 1995), 114. 4 Ross, Holiness to the Lord, 62. 5 W. A. VanGemeren, The Law Is the Perfection of Righteousness in Jesus Christ a Reformed Perspective, in The Law, the Gospel, and the Modern Christian: Five Views (Grand Rapids: Zondervan, 1993), 24-35. 3
Psalm 37:31 The law of his God is in his heart; his feet do not slip. Psalm 40:8 I desire to do your will, O my God; your law is within my heart. Psalm 78:1 O my people, hear my teaching; listen to the words of my mouth. Psalm 119:18 Open my eyes that I may see wonderful things in your law. Psalm 119:34 Give me understanding, and I will keep your law and obey it with all my heart. C. What is the Law? Depending on an author s intent, Mosaic Law might refer to a number of different sections of Scripture. Is the Pentateuch in mind? Or are the OT Scriptures in general in mind (see John 10:34 = Ps 82:6; 1 Cor 14:21 = Isa 28:11 12)? Or are the specific regulations given by God to Israel at Mount Sinai primarily in mind?.... The context should provide the sense being used. For this reason, it is absolutely imperative that the expositor have a clear understanding of how to determine the divinely intended meaning of biblical narrative and preach it with great clarity. 6 1. Cultic/ceremonial regulations Sacrifices/offerings: The book of Leviticus in particular delineates the laws that regulate the offering of sacrifices (6:8, 14, 24 [Heb. 6:2, 7, 18]; 7:1, 11, 7, 37).These regulations were intended to restore and ensure continued fellowship with Yahweh. Sabbaths and feasts: Neh. 8:13-14; cf. Exod. 23:16; Lev. 23:34 Temple worship in general: Ezek. 43:11, 12; 44:5- the laws of the Temple (cf. Ezra 3:2; Neh. 10:34 [Heb. 10:35] Clean and unclean regulations: Lev. 11:46; 12:7; 13:59; 14:2, 32, 57; 15:32-33; Num. 19:2; et al. Passover and consecration of the firstborn: Exod. 12:49; 13:9; 2 Chron. 30:16; Neh. 10:36 [Heb. 10:37] Exclusion of foreigners: Ezra 10:3; Neh. 13:3 Idolatry: Jer. 16:11 2. Civil, social, and judicial matters this concerns Mosaic regulations to assist in settling disputes and other life issues (Exod. 18:16, 20). See also 2 Chron. 19:10; Isa. 51:4; Hab. 1:4; Mal. 2:9 3. It serves as a broad reference to the book of Deuteronomy: Law 1:5; 4:8, 44; 17:18, 19; et al. Book of the Law 28:61; 30:10; Josh. 1:8; et al. Book of the Law of Moses Josh. 8:31; 23:6; 2 Kgs. 14:6 Law of Moses Josh. 8:32; 1 Kgs. 2:3; 2 Kgs. 23:25 6 Scott Maxwell, The Exposition of Leviticus 19 for the Members of Grace Bible Church, Tempe, AZ, To Increase Their Confidence in Interpreting the Mosaic Law so as to Elevate Their Worship of and Delight in Jesus Christ Who Fulfilled Mosaic Law (D.Min diss., The Master s Seminary, 2009), 12. 4
Book of the Law of God Josh. 24:26 Law of the Lord 2 Kgs. 10:31; cf. Ps. 1:2 4. It serves as a broad reference to the entire Pentateuch Ezra 7:10 5. Human instruction for godly living very broad meaning, not generally found in the Pentateuch The book of Proverbs admonishes the son to listen to his mother s (1:8; 6:20) and father s (3:1; 4:2; 6:23; 7:2) instruction. It also describes the teaching of a wise man (13:14; 28:4, 7, 9). The psalmist also urges his audience to pay attention to his teaching (Ps. 78:1). 6. The will of God concerning human conduct in general Gen. 26:5; Exod. 12:49 Because Abraham obeyed me and kept my requirements, my commands, my decrees and my laws. 7. Various synonyms for law in the OT: judgments, ordinances, stipulations, commandments, words. 8. Summary: Generally speaking, law designates some divine standard of conduct for God s people. 7 I. Guidelines for Understanding Law A. Understand its Unity For many years the traditional approach to interpreting the Old Testament law has been to emphasize the distinction between moral, civil, and ceremonial laws... Moral laws, according to this system, were universal and timeless. They still applied as law to Christian believers today. Civil and ceremonial laws, however, applied as law only to ancient Israel, not to believers today. 8 Moral Ceremonial Civil Continues Do not Continue 1. Such categories are arbitrary and not mentioned/evident in Scripture. 2. It is impossible to classify laws according to these categories. 3. All Scripture is applicable to the believer (2 Tim 3:16 17) though this does not mean it is binding on all as a rule for life. 4. In the OT the law is a unit, which stands together as the Lord s complete testimony of covenant faithfulness to His chosen people. In the NT James is likely referring to the whole law when he writes that with one single offense a person is guilty of all (panton in James 2:10; cf. Gal. 5:3). The OT Law is holistic and coherent. Therefore, one cannot divide it 7 Enns, NIDOTTE, 4:893. 8 J. Scott Duvall and J. Daniel Hays, Grasping God s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible (Grand Rapids: Zondervan, 2005), 329. 5
into categories that have substantive impact on explaining its role for NT Christians. 5. God, Moses, and all Israelites viewed the OT Law as a coherent, indivisible document (Cf. Deut. 4:2). Violation of the Law of Moses in any point is violation of all of it (Jas 2:10 11). 6. Since all the laws are theological, it is difficult to determine whether a given law falls into the moral category or one of the other categories. Can a law be a theological law and not a moral law? B. Understand its Purpose... Moses wrote the Pentateuch in a very different cultural, historical, and redemptive context. That makes it essential to understand the Old Testament law from the perspective of its original context and purpose. 9 1. The OT Law is part of a covenant between Yahweh and Israel. As such, it is closely associated with Israel s conquest and occupation of the Promised Land. For example, the noun land occurs almost 200 times in the book of Deuteronomy that directly connect the terms of the covenant with life in the land of promise (cf. 4:1, 5, 14, 40; 5:16; 6:1, 18, 20-25; et al.). The blessings of the Mosaic Law are conditional in nature (cf. Deut. 28; 30:15-18). The Mosaic Law is sometimes called the Mosaic Covenant. In it the Lord delineates the heart of his covenant relationship with his chosen nation, Israel. One cannot bring part of that covenant across for NT Christians without seeing the covenant as a whole finding fulfillment in some sense. 2. The OT Law is firmly embedded in Israel s theological history (God delivering His people from Egypt and establishing them in the land of promise) and must be interpreted in light of that context. It is not presented by itself as some kind of timeless universal code. 10 3. From an OT perspective, the OT Law has a high and lofty function. It is not something purely negative or odious to those for whom God gave it. 4. Summary: To reveal sinfulness (Rom 3:19-20) To reveal the hideous nature of sin (Rom 7:7-13) To reveal the holiness of God (1 Pet 1:16) To inhibit sin (1 Tim 1:9) To guide Israel to Christ, the Messiah ( Gal 3:23-24; cp. John 1:45) NOT a divine torture chamber 9 Richard E. Averbeck, Law, in Cracking Old Testament Codes: A Guide to Interpreting the Old Testament, eds. D. Brent Sandy and Ronald L. Giese, Jr. (Nashville: Broadman and Holman, 1995), 113. 10 J. Daniel Hays, Applying the OT Law Today, BibSac 158 (2001): 24-26. 6
a means of salvation 11 a way to rack up brownie points in heaven 12 WAS a revelation of God s holy and righteous character (cf. Lev. 11:44; 20:26). not simply a revelation of God s character but a demand for conformity to it. a demonstration of man s sinfulness (Lev. 4:2, 22, 27; 5:15, 17; cf. Rom. 3:19-20; 7:7-12). The Law served to imprison Israel (and all people) under sin. a divine provision of clear and tangible guidelines to enable his chosen nation to lift up His name before the surrounding pagan nations (Exod. 19:4-6; Deut. 26:16-19). C. Understand its Fulfillment 1. How does the Mosaic Law continue or not into the NT? Law and Gospel primarily denote, not two constant aspects of God s Word to us, but two successive eras in salvation history. 13 The Mosaic Law, which is tied firmly to the Sinaitic Covenant, is now abrogated in Christ. It is no longer directly applicable to believers who live in the new era (Moo, 323). A biblical approach leads us to reject the three-fold division of the Mosaic Law. The moral content of the Mosaic Law is applicable to NT believers when it is clearly repeated in the NT teaching (Moo, 376). The Mosaic Law has a continuing function through its filling out and explaining certain basic concepts within both old and new covenant law (Moo, 376). NT Christians should read the Mosaic Law as a witness to the fulfillment of God s plan in Christ (Moo, 376). The Mosaic Law had no salvific designs 14 The Mosaic Law had a four-fold purpose: a demonstration of God s graciousness, a provision for approaching God, a provision for worship, and to govern the theocracy (Strickland, 236-39). 11 The Law of Moses did not redeem the Israelites they were already redeemed (Exod 15:13; Ps 74:2; Isa 51:10). 12 The Law of Moses cannot perfect anyone in his/her relationship to God (Heb 7:11, 19; 9:9; 10:1). 13 See Douglas J. Moo, The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View, in The Law, the Gospel, and the Modern Christian, ed. Wayne G. Strickland (Grand Rapids: Zondervan, 1993), 321-22. 14 Wayne G. Strickland, The Inauguration of the Law of Christ with the Gospel of Christ: A Dispensational View, in The Law, the Gospel, and the Modern Christian, ed. Wayne G. Strickland (Grand Rapids: Zondervan, 1993), 232-36. 7
The apostle Paul demonstrated that the Mosaic Law was given to expose sin and to serve as a tutor or guardian (until the incarnation of Christ) (see Strickland, 240-45). According to Matthew 5:17-19, Christ does not abolish the OT Scriptures but brings them to fulfillment (Strickland, 257-58). Christ is the goal and termination of the Mosaic Law (Rom. 10:4) (Strickland, 266-70). The entire Mosaic law comes to fulfillment in Christ, and this fulfillment means that this law is no longer a direct and immediate source or, judge of, the conduct of God s people. Christian behavior, rather, is now guided directly by the law of Christ. 15 2. According to the NT, the Mosaic Covenant is no longer a functional covenant. Heb. 8 9; Gal. 2:15-16; 3:25 Jesus Christ is the mediator of a new covenant that replaced the old covenant. According to Hebrews 8:13: By calling this covenant new, he has made the first one obsolete; and what is obsolete and aging will soon disappear. The priesthood revealed by the Law of Moses has changed permanently (Heb 7:12, 14; 1 Pet 2:5, 9). The sacrificial system of the Law of Moses is outmoded (Heb 8:13) and set aside (Heb 7:18). As Hays ( Applying the OT Law Today, 28) affirms: The Old Testament law specified the terms by which Israel could receive blessings in the land under the Old (Mosaic) Covenant. If the Old Covenant is no longer valid, how can the laws that make up that covenant still be valid? If the Old Covenant is obsolete, should not also the laws in that Old Covenant be seen as obsolete? The difference [between OT and NT saints] then is not in salvation, but the means by which one s conduct is governed. In other words, in the Old Testament period fellowship with God was regulated by specific deeds and prohibitions accompanied with a series of checks and penalties. This was designed to protect Israel from the idolatry that surrounded her and provide the way for the appearance of Messiah. When Christ came He brought a new era of grace and truth (John 1:17). For the believer the law is nonetheless revealing and instructive. It gives insight into the mind of God and helps one to determine what standards of holiness He expects of those who follow Him. 16 15 Douglas J. Moo, The Law of Christ as the Fulfillment of the Law of Moses: A Modified Lutheran View, in The Law, the Gospel, and the Modern Christian, ed. Wayne G. Strickland (Grand Rapids: Zondervan, 1993), 343. 16 Davis, Moses, 208 209. 8
3. Matt. 5:17-19 Matt. 5:17 Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. Law or the Prophets - a reference to the entire OT, not just referring to the Mosaic Law abolish... fulfill - notice that the contrast is NOT between abolish and observe but between abolish and fulfill. Jesus does not claim that He has come to observe or keep the Law, but rather, He has come to fulfill it. Fulfill- to bring it to its intended meaning (Hays, Applying the OT Law Today, 29). Jesus did not come to sweep away the righteous demands of the Law, but to fulfill those demands. Jesus is not stating that the law is eternally binding on New Testament believers. If that were the case, we would be required to keep the sacrificial and ceremonial laws as well as the moral ones. This is clearly against New Testament teaching. What Jesus is saying is that he did not come to sweep away these righteous demands. Furthermore, the law as well as the Old Testament prophets had prophetic elements, particularly in pointing to the ultimate demands of holiness because of the presence of God. Jesus is the climax of this aspect of salvation history. He fulfills all of the righteous demands and the prophetic foreshadowing of the Law and the Prophets. 17 4. The Christian is under a different law (Jas 1:25; 2:8) a law that is far more severe than that of Moses and the commandments given on Mt. Sinai (Matt 5:19-48). We are not lawless, just free from the Law of Moses (Rom 7:3; 8:2; Gal 5:1). Because Jesus fulfilled the law, the Apostle Paul can then point to a new law for the church the law of Christ (Gal 6:2). To be under the law, used nine times in Paul s writings, seems to be antithetical to the nature of Christianity. Christians are not living under the law of Moses as the binding constitution of the church. That law was provided for a time of preparation for the fulfillment. Now that Christ has fulfilled the law, followers of Jesus are not to go back under the regulations of the law as if Jesus accomplished nothing. They are now under the law of Christ. This language certainly means they have laws to keep (1 Cor 7:19); and these laws cover what the law of Moses intended. Some of the Mosaic laws have been integrated fully into the New Testament (1 Cor 9:20-21; Gal 6:2), but as always the spirit of the law has been heightened as these laws are interpreted through Christ. To be free from the law of Moses does not mean being free from all commandments and restraints. It means that for those who are in Christ the law has no power to condemn, because Christ has fulfilled it; but is also means that those who are in Christ died to sin and now must live in righteousness of Christ. Because Christ fulfilled the law, Christians are now to follow his law. 18 17 Duvall and Hayes, Grasping, 335. 18 Ross, Holiness to the Lord, 64. 9