Which Law was a Guardian/Tutor unto Christ? (Gal 3:23-29)

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WrittenFromUtopia

Puritan Board Graduate
God's Spirit writes:

Gal 3:23 Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. 24 So then, the law was our guardian until Christ came, in order that we might be justified by faith. 25 But now that faith has come, we are no longer under a guardian, 26 for in Christ Jesus you are all sons of God, through faith. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave [6] nor free, there is neither male nor female, for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's offspring, heirs according to promise.
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My viewpoint on this passage has recently changed, and I am curious to see what others think.

Is the "law" that served as our guardian, to teach us justification by faith alone, the law in general, the moral law, the judicial law, or the ceremonial/Levitical law?

Why?

Discuss.

:detective:
 
The key to answering the question, I believe, is how can the law teach us justification by faith? Do moral laws teach us this? Judicial case laws?

Think about the offering of Isaac and how Abraham was justified by faith. Think about the purpose of sacrifice and what it typified and signified for the Jews.
 
Bahnsen's lectures recently opened my eyes to the reality of this passage and it really makes a lot of sense and is very significant, especially among rabid anti-nomianism in our day.

I think you are seeing it exactly as I see it now, Josh. Justification by faith means believing that your sins are dealt with by another, believing something that is "beyond us" and not our doing. It is the imputation of our sin to another and the imputation of righteousness back towards us.

None of this is taught in the moral or judicial law of the Older Testament (both of which cannot be logically separated, but that is another topic altogether...).
 
I personally could do with a fifth option, which is Paul is referring to the Mosaic Law. In Gal 3 Paul deals with the Law as a unit. And the context is Sinai Gal 3:17. I do believe that the moral law/will of God is still binding on all people but the Mosaic Law as an economy is abrogated by the finished work of Christ Heb 8:13.

VanVos

[Edited on 8-14-2005 by VanVos]
 
It is all the Law and especially the moral Law. As Calvin points out if Christ died only to fulfill the ceremonial Law leaving us to fulfill the moral Law then Christ's death was nothing. As He would have died for the infinitely lesser and it would be supremely arrogant to think that men fulfill the moral Law (the infinite), the very Law we fell from, while Christ fulfilled only the ceremonial aspects that men can almost do.

Even more as Calvin points out the externals of the Law, cermonial, are inconsequintial compared to the heart of the Law. For the moral Law of the heart is summed up under "Love the Lord your God with ALL your HEART, mind, soul and strength and the second is like the first to love your neighbor as yourself." Do you hear what that says? How is the second like the first? For the heart of the Law is utter and complete altruistic love for God and neighbor with absolutely NO self or vested interest. That means not even and especially inwardly (the heart) REGARDLESS of the external "doings". We can almost do the external but the internal is impossible. Especially when we "do" the Law externally to "please" God so that we in the end might be in heaven. That is completely contrary to THE LAW which is utter selflessness. This is the true Law, Law = Love and Love = Law. We are condemned for our not loving and this is love must be altruistic charity. IF I'm doing the Law outwardly in order to please God, gain heaven and be thus assured, THEN I am not doing it altruistically but rather selfishly and the greatest of selfishness - eternal gain. This is why when we are fallen we are abject bond slaves unto sin for there is NO way back without the alien righteousness of another, namely Christ.

Calvin was also aware of the position concerning the moral/ceremonial Law in his time as well - that spoke of the moral Law/love that is something "we can do" as in being moral unto the Law or Love as required. And to this he rightly said, "...as if that is easier..." (than the cerimonial law).

The Law condemns us of our foolish thinking that we do it (moral Law) and drives us unto terror driving us to the only way Christ. It does this by shutting all other doors.

We cannot even stand a passing glance into the real Law let alone a sustained stare for we are people with unclean hearts, eyes, ears and mouths. If you can "stare" into God's Law and stand it, then you are not starring into God's Law at all but an idol of your own making. You have not really heard God's Law but just the outer Words forming the language. If you really hear God's Law, you will flee to Christ and Him alone.

The position that this passage speaks of the ceremonial or some other Law IS Rome's Position and was the Pharisees as well I might add.

If you think you can "do" the Law, then go now and sell all that you have. Distribute it to the poor and then come and follow God, and you would have eternal life. If you think that this speaks merely of a "willingness" to do so then you are deceived. For what man in his right mind would have the infinite treasure of eternal life held out to him that is infinitely greater than even Bill Gates fortune, offered by the small price of giving all one presently has unto the poor, and then say, "It doesn't mean I have to, just to be willing to do so." If one was truly willing to do so and infinite treasure was offered, then what's holding one back? I'm willing to eat a pizza and if you put one before me, I'll do so. How much more eternal life if I'm truly "willing"? Now you see the real force of the Law of God and the real power of your/my sin - and hence the driving to Christ.

Larry
 
The law (moral) leads us to Christ by showing us our inability to keep it in perfection.:2cents:

Ro 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped and all the world may become guilty before God.
 
From my perspective, all the law points to Christ (Moral, Ceremonial and the Judgments).

Unregenerate man can not and will not obey the law. Under the New Covenant, a regenerate man has the "will" and the equipment to obey the law perfectly.... and there is also provision for one's forgiveness upon an act of disobedience.

Through faith (given only by God) one is made a partaker of the New Covenant. The guardian (all the law which served as a protective measure against sin) is no longer binding for one's justification. The demand for your death has been paid via the satisfaction of Christ´s atonement.... the demand for your obedience has not been abrogated (sanctification).
 
Originally posted by Peter
The law (moral) leads us to Christ by showing us our inability to keep it in perfection.:2cents:

Ro 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped and all the world may become guilty before God.
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Bahnsen deals with and refutes this common position.
 
I think we might be overlooking this passage as to what it is saying.

the law was our guardian until Christ came, in order that we might be justified by faith
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Of course the moral law shows us our inability, but it doesn't teach us justification by faith. Knowing that we are not to murder does not teach us justification by faith. Knowing that we should keep the Sabbath does not teach us justification by faith.

However, believing that our sins are imputed to an animal for sacrifice, symbolizing the atonement for our sins, teaches us justification by faith (more specifically, it taught Israel this).
 
Originally posted by Texas Aggie
The guardian (all the law which served as a protective measure against sin) is no longer binding for one's justification.
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When was obedience to the law ever for justification post-Fall?
 
Originally posted by Puritanhead
Heck, I cannot obey the law either aggie... That's where Jesus comes in.
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No one can obey the law of themselves, that is why we have the Spirit of God and the Law on our hearts in the New Covenant so that we can obey, not so that we can simply say "woe is me, I cannot obey Lord!"
 
Originally posted by WrittenFromUtopia
Originally posted by Peter
The law (moral) leads us to Christ by showing us our inability to keep it in perfection.:2cents:

Ro 3:19 Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped and all the world may become guilty before God.
Click to expand...

Bahnsen deals with and refutes this common position.
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Bahnsen v. Luther, Calvin, the rest of the Reformation. Please explain how Bahnsen refutes it. I'm not about to take this on Bahnsen's opinion considering how he's outwieghed here. Also, I see the view that the ceremonial law is a schoolmaster as correct as well. The 2 views are not exclusive.
 
Seeing our guilt under the Law we give up our hopes of life by the righteousness of the Law and trust in the righteousness which is of faith. We no longer need the Law as a schoolmaster to show us the way to Christ but it still serves as a rule for life (in every capacity).
 
The Law...

Abraham who's faith in God was counted to him as righteousness, was the prototype of all who were justified by faith. The law was a parenthetical dispensation, introduced to serve a tempory purpose, but now rendered obsolete by the coming of Christ, the true offsping of Abraham, in whom the promises and their fulfilment were embodied.

The Galatians did not realize what a retrograde step they were being encouraged to take: a step back from freedom to bondage, from maturity to infancy, from the status of sons to the status of servants. They had come of age in Christ: why should they want to revert to the apron-string stage?

The beginning of their Christian life had been attended by manifestations of the presence and power of the Spirit: were they now to seek the perfection of Christian life in ordinances of an outmoded regime, related not to the Spirit but to the flesh?
 
The law has nothing to do with you justification as an unregenerated man. This is something given to you by God via Christ's work (you can not and will not obey the law). Your righteousness is as filthy rags prior to regeneration, afterwards it is counted (and part of your sanctification).

The law has much to do with your sanctification. Under the terms of the New Covenant provided by God, you can not escape the law. It is written in your heart and in your mind.

You also have been given a heart transplant (your will has been circumcised to conform to the will of God). You now have a heart to know Him and delight in all His commandments.

The Spirit has been given to you (dwelling within the believer who is now the temple of God). The Spirit will not lead you to do anything contrary to the law. You have the law and you have the means to obey the law perfectly (because the Spirit within is absolutely perfect).

You now sin because you willfully choose to sin despite the Spirit. There is also provision for our sin as Christ is the High Priest providing a continual sprinkling at the throne for your infraction.

The demand of the law which requires your obedience has not been done away with via Christ's work. Obedience to the law is simply an expectation of those in His Kingdom.
 
Westminster Confession of Faith, Chap. XIX:

VI. Although true believers be not under the [moral, see section V] law, as a covenant of works, to be thereby justified, or condemned;[11] yet is it of great use to them, as well as to others; in that, as a rule of life informing them of the will of God, and their duty, it directs and binds them to walk accordingly;[12] discovering also the sinful pollutions of their nature, hearts and lives;[13] so as, examining themselves thereby, they may come to further conviction of, humiliation for, and hatred against sin,[14] together with a clearer sight of the need they have of Christ, and the perfection of His obedience.[15] It is likewise of use to the regenerate, to restrain their corruptions, in that it forbids sin:[16] and the threatenings of it serve to show what even their sins deserve; and what afflictions, in this life, they may expect for them, although freed from the curse thereof threatened in the law.[17] The promises of it, in like manner, show them God's approbation of obedience,and what blessings they may expect upon the performance thereof:[18] although not as due to them by the law as a covenant of works.[19] So as, a man's doing good, and refraining from evil, because the law encourages to the one and deters from the other, is no evidence of his being under the law: and not under grace.[20]

[15]GAL 3:24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. ROM 7:24 O wretched man that I am! who shall deliver me from the body of this death? 25 I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin. 8:3 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: ROM 8:4 That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit.
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Westminster Larger Catechism:

Q. 96. What particular use is there of the moral law to unregenerate men?
A. The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come,[410] and to drive them to Christ;[411] or, upon their continuance in the estate and way of sin, to leave them inexcusable,[412] and under the curse thereof.[413]

[411]Galatians 3:24. Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
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Josh,

I wasn't singling you out. My apologies about that. For the record I was not talking about Josh or anyone in specific - just in general to a an open audience.

Very bad way to post it on my part, sloppy. Please forgive me Josh, I always consider you as one of the staunch defenders of true justification as our history of discussions together should show forth.

I was trying to set forth that even sanctification is rooted in the alien work of Christ that is the power to do it - once the thunder and threat of the Law is gone, satisfied by Christ, the Law then becomes "content" if you will. It becomes, this is what a Christian should strive to "look like" - not to live but living already, "do this". But if it thunders and slays you afresh hesitate none to go straight back to the cross where life and power are found afresh.

Larry
 
The reformers said once we have faith the use of the moral Law as a schoolmaster to drive us to Christ is abrogated. Not the entire moral law, just that particular use of the moral law. Notice how the WLC has a separate question for uses of the Law for unbelievers and for believers.

[Edited on 8-15-2005 by Peter]
 
I completely agree the moral law does not justify us, but I don't believe it was the schoolmaster that Paul speaks of in Galatians 3. If you compare the way he describes this law and the law elsewhere (Cf. Colossians), it seems clear to be describing the ceremonial laws. I'll keep studying, thanks for the insights, guys.
 
Question 96: What particular use is there of the moral law to unregenerate men?

Answer: The moral law is of use to unregenerate men, to awaken their consciences to flee from wrath to come, and to drive them to Christ; or, upon their continuance in the estate and way of sin, to leave them inexcusable, and under the curse thereof.

(one proof text is Gal 3:24)

Question 97: What special use is there of the moral law to the regenerate?

Answer: Although they that are regenerate, and believe in Christ, be delivered from the moral law as a covenant of works, so as thereby they are neither justified nor condemned; yet, besides the general uses thereof common to them with all men, it is of special use, to show them: How much they are bound to Christ for his fulfilling it, and enduring the curse thereof in their stead, and for their good; and thereby to provoke them to more thankfulness, and to express the same in their greater care to conform themselves thereunto as the rule of their obedience.
 
Matthew Poole on Gal. 3.24:

24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.

The law, both the law contained in ordinances and the moral law, was our schoolmaster; serving us in the same stead that a schoolmaster in a school doth, who only fitteth children for higher degrees of learning at universities. To bring us unto Christ: the ceremonial law showed us Christ in all his types and sacrifices; the moral law showed us the absolute need of a Mediator, as it showed us sin, accused and condemned us for it; and it showed us no help either for the guilt of sin contracted, or against the power of it. That we might be justified by faith; so that God's end in giving us the law was, that we might be fitted for Christ, and obtain justification by believing in him.
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I think the ceremonial laws had an obvious catechetical function - to teach that a better mediator was coming with a better sacrifice. The moral law still teaches me to run to Christ - because I can't keep it. That doesn't mean I quit trying.
 
If the moral law is still teaching us to run to Christ and to be justified by faith, wouldn't that overthrow the idea of it being the "guardian" of Gal. 3, which, according to Paul, we are no longer under?
 
LUTHER GAL 3:24. That we might be justified by faith.
http://www.messiahskingdom.com/gospel/mlgalatians3.html

The Law is not to teach us another Law. When a person feels the full force of the Law he is likely to think: I have transgressed all the commandments of God; I am guilty of eternal death. If God will spare me I will change and live right from now on. This natural but entirely wrong reaction to the Law has bred the many ceremonies and works devised to earn grace and remission of sins.

The Law means to enlarge my sins, to make me small, so that I may be justified by faith in Christ. Faith is neither law nor word; but confidence in Christ "who is the end of the law." How so is Christ the end of the Law? Not in this way that He replaced the old Law with new laws. Nor is Christ the end of the Law in a way that makes Him a hard judge who has to be bribed by works as the papists teach. Christ is the end or finish of the Law to all who believe in Him. The Law can no longer accuse or condemn them.
 
Calvin

http://ccel.org/ccel/calvin/calcom41.iii.v.vi.html

But a question arises, what was the instruction or education of this schoolmaster? First, the law, by displaying the justice of God, convinced them that in themselves they were unrighteous; for in the commandments of God, as in a mirror, they might see how far they were distant from true righteousness. They were thus reminded that righteousness must be sought in some other quarter. The promises of the law served the same purpose, and might lead to such reflections as these: "œIf you cannot obtain life by works but by fulfilling the law, some new and different method must be sought. Your weakness will never allow you to ascend so high; nay, though you desire and strive ever so much, you will fall far short of the object." The threatenings, on the other hand, pressed and entreated them to seek refuge from the wrath and curse of God, and gave them no rest till they were constrained to seek the grace of Christ.
 
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