During the Second World War, Nazi forces occupied Czechoslovakia, Austria Poland, Denmark, Norway, Belgium, the Netherlands, France, the Channel Islands, the Soviet Union, and Italy, (https://www.warhistoryonline.com/world-war-ii/11-countries-invaded-nazi-germany-invaded.html). In this occupation, all activities were monitored and controlled. Nazi law applied restrictions to speech, association and any general liberty. Although resistance arose to oppose the occupying Nazi’s, full liberation awaited the arrival of allied forces. The liberation came however at tremendous cost.
In the book of Galatians, the Apostle Paul shows the bondage that people have under sin. Although some try to resist the effects, there is no ultimate relief through human actions. The law through Moses was meant to show the ultimately unattainable standard and drive people to flee to the liberation of promise given to the descendants of Abraham. The liberation from sin is only achieved because of the tremendous cost paid by Christ in fulfilling the law.
It’s been said that freedoms that have not been obtained from personal sacrifice, are often taken for granted. Many today fail to appreciate their freedom when they fail to consider the tremendous price paid for their liberation. To this day, many of the people of liberated countries thank the efforts and sacrifice of Canadian soldiers for their liberation. As we remember their sacrifice, we look to the ultimate sacrifice of Christ who achieved the ultimate liberation from sin and death.
Galatians 3:23-4:3 shows how “Freedom is Never Free” with the sacrifice of Christ achieving liberation from sin and death, as seen through humanity’s :1) Collective Bondage (Galatians 3:23-24), 2) Individual Freedom Galatians 3:25-27), 3) Collective Freedom (Galatians 3:28-4:3)
We can see how “Freedom is Never Free” with the sacrifice of Christ achieving liberation from sin and death, as seen through humanity’s :
1) Collective Bondage (Galatians 3:23-24)
Galatians 3:23-24 [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.
Here the Apostle Paul uses two figures to represent God’s law and its effect on unbelievers, first that of a prison and then that of a guardian. As we have seen from Rom. 7:7-9 last time, the purpose of the law is to reveal and convict of sin Before faith comes, every person is, in the deepest sense, held captive/kept in custody under the law of God and the burden of sin. The personal pronoun “we” therefore refers to all people (Fung, R. Y. K. (1988). The Epistle to the Galatians (p. 167). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.).
Every human being lives as a captive slave chained under the judgment of God’s immutable, universal law, the demands of which one must pay by eternal death and hell, or one lives by faith as utterly free from judgment (Rom. 8:1) as a redeemed child of God under His sovereign and eternal grace. The believer who looks back realizes that being under the law had a good effect, because it showed us our guilty helplessness, moral and spiritual bankruptcy, danger of judgment, and his need of a deliverer. The impossible demands of the law are not designed to save but to condemn sinners and drive them toward the Savior. When Paul talks that before faith, people were held captive/In custody under the law, it refers to the nature of life where one continually violates it and is imprisoned. People are, as it were, on death row, sentenced to execution for his sin, the wages of which is death (Rom. 6:23). Remember there are positive elements to this captivity. Paul personally experienced these. Paul was arrested in Jerusalem and placed in a Roman garrison. While he was imprisoned, a group of enemies conspired to assassinate him (Acts 23:12). When this plot was discovered, the Roman Commander called out a detachment of 200 soldiers, 70 horsemen, and 200 spearmen to escort Paul to Caesarea. The apostle was still a prisoner but his captors actually saved his life. By placing a guard around him, they were eventually able to deliver him safely to Rome. In much the same way, the law kept the Jews under its protective custody. It watched over them, keeping them safe until it could lead them to Christ (Philip Graham Ryken. Galatians: Reformed Expository Commentary. P&R Publications. 2005. p. 138)
Please turn to Romans 2
Not only that, but everyone is imprisoned until the coming of faith. Historically, the Jews were locked up under the covenant of law until the Messiah came and fulfilled the covenant of promise and faith given to Abraham. In a similar way, even the Gentile believers in Galatia, like Gentile believers of every age, were held captive/in custody under the law written in their hearts:
Romans 2:14-16 [14]For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law. [15]They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them [16]on that day when, according to my gospel, God judges the secrets of men by Christ Jesus. (ESV)
• Even without the written code of law to refer to, God imprints on the conscience of everyone His moral expectations. People can deny or suppress it, but it is still there. The law, even when kept to the best of a person’s ability is nothing but a prison, a death row cell where one waits for eternal execution.
The law is described as a paidagogos (guardian) or “Disciplinarian” (NAB, NRSV) described in verse 24 comes closer in meaning than a “custodian” (RSV), “tutor” (NEB), “schoolmaster” (KJV), or “teacher and guide” (TLB). In ancient Greece and Rome wealthy parents often placed their newborn babies under the care of a wet-nurse who in turn would pass them on to an older woman, a nanny who would care for their basic needs until about the age of six. At that time they came under the supervision of another household servant, the paidagogos, a guardian, who remained in charge of their upbringing until late adolescence. The pedagogue took over where the nanny left off in terms of offering menial care and completing the process of socialization for his charge (George, T. (2001, c1994). Vol. 30: Galatians (electronic ed.). Logos Library System; The New American Commentary (265). Nashville: Broadman & Holman Publishers.)
They took their young charges to and from school, made sure they studied their lessons, and trained them in obedience. They were strict disciplinarians. scolding and whipping as they felt it necessary. Paul told the Corinthian believers-who often behaved liked spoiled children: 1 Corinthians 4:15 [15]For though you have countless guides in Christ, you do not have many fathers. For I became your father in Christ Jesus through the gospel. (ESV) Continuing the contrast of guardian (paidagogos) and father, he later asks:
1 Corinthians 4:21 [21]What do you wish? Shall I come to you with a rod, or with love in a spirit of gentleness? (ESV)
The role of the guardian (paidagogos) was never permanent, and it was a great day of deliverance when a boy finally gained freedom from his paidagogos. His purpose was to take care of the child only until he grew into adulthood. At that time the relationship was changed. Though the two of them might remain close and friendly, the paidagogos, having completed his assignment, had no more authority or control over the child, now a young man, and the young man had no more responsibility to be directly under the paidagogos. The sole purpose of the Law, God’s divinely appointed paidagogos, was to lead people to Christ, that they might be justified. This righteousness is in no sense effected or prepared for by the law; rather, it is the hidden purpose of the custodianship of the law, which became clear only with the coming of Christ and faith. (Fung, R. Y. K. (1988). The Epistle to the Galatians (p. 170). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.)
Illustration:
In a civil sense, the purpose of the law is to have a similar function to the guardian, in restraining rebellion, that we might enjoy freedom. On Remembrance Day, we are reminded of the incredible sacrifices made by thousands of Canadians to secure our freedom and democracy in the great wars and conflicts of the past. Today, in 2018, we are losing our freedoms at a dizzying pace. Our new foes, however, are not armed with guns and mustard gas (for the most part). They come in the garb of political correctness. They preach tolerance and peace, but they practice hatred and suppression. Their latest handiwork can be seen in the recent arrest of an elderly priest. On October 25th, 83 year old Father Tony Van Hee was charged by Ottawa police. His crime? Defending free speech. Father Tony was quietly sitting on a stool on a public sidewalk in Ottawa carrying two signs. He was not yelling or shouting. He was not blocking the sidewalk. He was not making mean faces. He was just carrying some signs - signs that most people would agree with. The sign on his chest read: "The Primacy of Free Speech. Cornerstone of Western Civilization." The sign on his back read: "Without Free Speech the State is a Corpse." Apparently, these "dangerous" messages required armed police officers to confront the elderly priest, confiscate his signs, and charge him with violating the "Safe Access to Abortion Services Act".
Only the Gospel of Jesus Christ can liberate people from sin and death. When the state expressly denies the ability to respectfully and peacefully share the Gospel, we have to decide if we are going to obey God or man.
We can see how “Freedom is Never Free” with the sacrifice of Christ achieving liberation from sin and death, as seen through:
2) Individual Freedom Galatians 3:25-27)
Galatians 3:25-27 [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. (ESV)
The Judaizers refused to relinquish the ceremonial law even after making a profession of belief in Christ. To them, trust in Christ was merely added to works of the law. Since they held onto the bondage of the law, they could not receive the freedom of faith. Because they insisted on remaining under the guardian/tutor, they never advanced to the care of the Savior. As Paul unfolds the result of being rightly related to God through faith in Christ Jesus, Paul shows two aspects of the freedom of that relationship. Those who believe in Him and thereby become one with Him are Sons of God, and One with every other believer.
The sonship of God described in verse 26, is the culmination of the covenant of promise. There is a sudden shift in person from the first to the second person plural. Emphasis in previous verses has been primarily on the relation of Jews to the law. With the coming of Christ, Abraham’s seed in whom all families of the earth will be blessed, Gentiles have ready access to the spiritual blessings of God.( Vos, H. F. (1971). Galatians: A Call to Christian Liberty (p. 68). Chicago: Moody Press.) Because of the work of Christ, our relationship has changed from God as Judge to Father. The all refers to believers of every race. Faith in Christ Jesus, the only begotten Son, brings believers into sonship with God the Father. To claim that all believers—and especially, of course, Gentile believers such as the Galatians—are “sons of God” is to claim that they enjoy the full status of God’s people.( Moo, D. J. (2013). Galatians (p. 250). Grand Rapids, MI: Baker Academic.)
John 1:12 [12]But to all who did receive him, who believed in his name, he gave the right to become children of God, (ESV) How can we know this?
Romans 8:16 [16]The Spirit himself bears witness with our spirit that we are children of God, (ESV)
In Galatians 3:27, Paul continues: [27] For as many of you as were baptized into Christ have put on Christ. (ESV) Paul uses baptism here as a symbol of our conversion. This is seen also in Romans 6:3 and Colossians 2:12, where the word picture of baptism as immersion (the meaning of baptizo) is used to describe conversion as union with Christ’s death (being immersed in the water) and resurrection (coming out of the water). Baptism is not the instrument of salvation (a view that is called “baptismal regeneration”) but “the pledge of a clear conscience toward God” (1 Pet 3:21).( Osborne, G. R. (2017). Galatians: Verse by Verse (p. 114). Bellingham, WA: Lexham Press.)
Since it is here equated with putting on/being clothed … with Christ, the phrase baptized into Christ cannot refer to any water ceremony at all but rather to spiritual identification with and immersion into the life of Christ. Law exposes sin, and sin needs a remedy. When Adam and Eve disobeyed God by eating from the tree of the knowledge of good and evil, they saw their nakedness, their sin and were ashamed. God in an act of Grace covered their nakedness. This prefigured the ultimate covering of the promise in Christ. Our sin would be covered by His righteousness. Baptism, with its picture of death and new life symbolized by the passing of the ‘waters of judgment’ over the sinner, visibly and outwardly seals the ending of an old relationship and the beginning of a new (Cole, R. A. (1989). Galatians: an introduction and commentary (Vol. 9, p. 154). Downers Grove, IL: InterVarsity Press.)
Please turn to Romans 6
In our immediate context in Galatians, when the Roman child came of age, he took off the childhood garments and was putting on/being clothed with the toga of the adult citizen (Wiersbe, W. W. (1996, c1989). The Bible exposition commentary. "An exposition of the New Testament comprising the entire 'BE' series"--Jkt. (Ga 3:27). Wheaton, Ill.: Victor Books.) (This) toga admitted him to the full rights of the family and state and indicated he was a grown-up son. So the Galatian believers had laid aside the old garments of the Law and had put on Christ’s robe of righteousness which grants full acceptance before God. Who would want to don again the old clothing? (Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985). The Bible knowledge commentary : An exposition of the scriptures (2:600). Wheaton, IL: Victor Books.) To baptize (baptizo) means to “dip, immerse.” If a white cloth is dipped or immersed in purple dye, it identifies with the dye as it is changed from white to purple. Paul writes of Christians being “baptized into Christ.” Those who have received Jesus Christ by faith have been baptized into Christ and are joined with him in a spiritual union in which they participate in his death, burial, and resurrection (Rom. 6:3–4; Gal. 2:16). (Anders, M. (1999). Vol. 8: Galatians-Colossians. Holman New Testament Commentary; Holman Reference (44). Nashville, TN: Broadman & Holman Publishers.) This is not baptismal regeneration and does not refer to water baptism, for that never put anyone into Christ. Given the very context that is here, Paul is pointing out that no work puts us into Christ. This would naturally apply to physical baptism as a work. This can be seen in the grammatical construction. The Greek passive voice means that this was done for them and not by them. Baptism in water symbolizes, but does not effect, this glorious experience (KJV Bible commentary. 1997, c1994 (2389). Nashville: Thomas Nelson.)
It is precisely the spiritual immersing into the Person and work of Christ that Paul explains in his letter to the Romans:
Romans 6:3-5 [3]Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? [4] We were buried therefore with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life. [5] For if we have been united with him in a death like his, we shall certainly be united with him in a resurrection like his. (ESV) (cf 1 Cor. 12:13,)
• That is a great mystery that the human mind cannot fathom. But in some spiritually supernatural way that transcends time and space, the person who places his trust in Jesus Christ is crucified, buried, and resurrected with his Savior, baptized into Christ, (1 Cor. 6:17), so that when the Father looks at the sinful believer He sees His sinless Son. Belief in His name/Faith appropriates the union that baptism symbolizes.
Illustration: Baptized Except for Their Fighting Arms
Stanley Jones describes how the warlike Saxons were practically compelled by Charlemagne to become Christians. They consented on a condition they would make plain at their baptism. They were baptized by immersion. But when [the] time came, these warriors were totally immersed except for their right arms; these they held out of the waters above their heads. For their right arm was their fighting arm, and they refused to surrender it to Christ. (E. Stanley Jones, The Christ of the Indian Road (Hodder and Stoughton, 1926), 21).
In baptism we publically profess complete surrender to Christ for the battle has already been won. Christ defeated sin and death.
Finally, we can see how “Freedom is Never Free” with the sacrifice of Christ achieving liberation from sin and death, as seen through humanity’s:
3) Collective Freedom (Galatians 3:28-4:3)
Galatians 3:28-4:1-3 [28] There is neither Jew nor Greek, there is neither slave nor free, there is no male and 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. I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything, [2]but he is under guardians and managers until the date set by his father. [3]In the same way we also, when we were children, were enslaved to the elementary principles of the world. (ESV)
In his morning prayer, a Jewish man thanked God that He had not made him a Gentile, a slave, or a woman (MacDonald, W., & Farstad, A. (1997, c1995). Believer's Bible Commentary : Old and New Testaments (Ga 3:28). Nashville: Thomas Nelson.) The reason for the threefold thanksgiving was not any positive disparagement of Gentiles, slaves or women as persons but the fact that they were disqualified from several religious privileges which were open to free Jewish males.(Bruce, F. F. (1982). The Epistle to the Galatians: a commentary on the Greek text (p. 187). Grand Rapids, MI: W.B. Eerdmans Pub. Co.)
Please turn to 1 Corinthians 12
In the first century, as well as many places today, existing, well-defined distinctions of society draw sharp lines and set up high walls of separation between people. The essence of those distinctions is the idea that some people-namely Jews, free men, and males in general-were better than, more valuable than, more significant than others. The gospel destroys all such proud thinking. Although there is still role distinctions that continue, like headship of the man over the woman (cf. 1 Cor. 11:3) and that there are distinctions in the area of spiritual service (cf. 1 Tim. 2:12). Paul has used the aspect of sequence from promise, circumcision to law in order to show foundation. In the context of these distinctions, God created people men and women. This naturally preceded even the promise.
With the allusion to baptism in putting on Christ from the previous verse we can see the connection:
1 Corinthians 12:12-13 [12]For just as the body is one and has many members, and all the members of the body, though many, are one body, so it is with Christ. [13] For in one Spirit we were all baptized into one body--Jews or Greeks, slaves or free--and all were made to drink of one Spirit. (ESV)
• Under the law, men and women worshipped separately, and the sign of the covenant, circumcision, was given to males only. Now under the promise in the new covenant, we are all baptized into one body and all receive the sign of the new covenant, baptism.
Therefore, the person who becomes one in Christ Jesus also becomes one with every other believer. There are no status distinctions among those who belong to Christ. There are obvious racial, social, and sexual differences among people. Paul, however, was speaking of spiritual differences-differences in standing before the Lord, spiritual value, privilege, and worthiness. Consequently, prejudice based on race, social status, sex, or any other such superficial and temporary differences has no place in the fellowship of Christ’s church. All believers, without exception, are all one in Christ Jesus. Note the repetition of the inclusive “all” in these verses. With him all believers in Christ stand on the same plane, regardless of whether they are Jews or Greeks, slaves or free, male or female. All believers are in line for a full share of the inheritance. (Panning, A. J. (1997). Galatians, Ephesians (p. 71). Milwaukee, WI: Northwestern Pub. House.)
• It’s natural to feel uncomfortable around people who are different from us and to gravitate toward those who are similar. But when we allow our differences to separate us from our fellow believers, we are disregarding clear biblical teaching. Make a point to seek out and appreciate people who are not just like you and your friends. You may find that you have a lot in common with them. (Barton, B. B. (1994). Galatians (p. 121). Wheaton, IL: Tyndale House.)
On verse 29, John Stott said: “We cannot come to Christ to be justified until we have first been to Moses to be condemned. But once we have gone to Moses, and acknowledged our sin, guilt and condemnation, we must not stay there. We must let Moses send us to Christ” (John Stott: The Message of Galatians [London: Inter-Varsity, 1968], p. 102).
Likewise in:
Ephesians 1:13[13]In him you also, when you heard the word of truth, the gospel of your salvation, and believed in him, were sealed with the promised Holy Spirit, (ESV)
• This is the promise of inheriting God Himself. “The Lord is the portion of my inheritance and my cup,” exulted David (Ps. 16:5).
The spiritual promise of eternal salvation and blessing given to Abraham belongs to all those who are Christ’s/belong to Christ. They are all heirs according to that promise, which is fulfilled in Christ. This refers to the spiritual blessings that come to all who, being justified by faith just as Abraham was (Gen. 15:6; Rom. 4:3–11), will inherit the spiritual promises given to Abraham (Rev. 21:3–4, 7). Paul now further develops the analogy of a child becoming an adult (see 3:23–26), He compares the position and privileges of a child to those of a servant, with the figures of child and servant representing life under the law and the figures of adult and son representing life in Christ.
• Christians often fail to live up to the identity they have been given in Christ. They live passive, defeated lives, appearing in almost every respect to still be living with the curse of the law hanging over their heads. Even through heirs in Christ, we appear to have missed the reading of the will. God’s Word inspires us to confidence—not in our own ability to live the Christian life, but in God’s infinite ability to help us grow into Christ. If you believe in Christ, then you are in him and truly belong as a member of his family. (Barton, B. B. (1994). Galatians (p. 122). Wheaton, IL: Tyndale House.)
Galatians 4:1, now makes an important distinction. In the ancient world the division between childhood and adulthood was much more definitive than it is in most societies today. Although ancient customs varied, there was usually a prescribed age when a child, especially a boy, would officially come of age, and take on the privileges and responsibilities of adulthood. The Roman ceremony marking that change in status was called toga virilis, and the Jewish ceremony was (and still is) called bar mitzvah. The illustration of a child (nepios, infant, one without understanding, or a minor) coming of age was therefore easily understood by both Jews and Gentiles to whom Paul wrote. They were well aware that as long as the heir was a child, he was under conditions no different from those of a slave. As son and heir of all his father’s possessions and duties, a boy was the potential and rightful owner of everything that belonged to his father. But as William Hendriksen points out, he was only an heir de jure, not an heir de facto; he was heir by legal right but not heir in fact (William Hendriksen. Baker New Testament Commentary. Baker Publishing. 2004. p.156).
While a child, as it says in Galatians 4:2, as Paul has already specified, the child was under guardians and managers until the date set by his father. Families would assign certain capable and trusted slaves to act as guardians (a general term for a person who cared for underage boys) and managers (house stewards) over the child until he was grown. Along with his tutor (paidagogos, 3:24–25), those family slaves would have virtually full charge of the child’s education, training, and welfare. The child was subservient to them and could do nothing without their permission and go nowhere without their companionship. For all practical purposes, the child was no different from a slave under whom he was being trained. Just as a slave had masters, so the child had masters. But at the date set by his father, the child’s status changed radically. He was no longer simply an heir de jure but became an heir de facto. He was no longer a child or like a slave, but a responsible adult and citizen.
Finally, Galatians 4:3 specifies that in the same way we also when we were under the law as unbelieving children, were enslaved/held in bondage. For an unbeliever there is potential salvation and fulfillment of the promise given to all the world through Abraham (Gen. 12:3). But unless and until he spiritually “comes of age” through saving trust in Jesus Christ, every unbeliever is a kind of slave and is imprisoned under the elementary principles of the world.
Elementary principles is from striction, which has the root meaning of “row” or “rank,” signifying foundational and rudimentary orderliness. It was used, for instance, of the letters of the alphabet, the elemental building blocks of writing. Paul does not specify what the elementary principles of the world represent, and Bible scholars have offered many suggestions. Some hold that it a) refers to the demon spirits who rule the present world system. Others say it refers to b) stars and therefore to pagan systems of astrology. Still others believe it refers to the c) basic, elementary principles of human religion (Heb. 5:12-6:3); and that interpretation seems appropriate in this context, especially in light of the fact that in 4:9 the same phrase is connected with the ceremonial rituals of human religion.
In Colossians 2:8 Paul warns:
Colossians 2:8 [8]See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ. (ESV)
Here in Galatians 4:3, Paul clearly associates “elementary principles of the world” with deceptive human tradition and philosophy. The heart of Jewish religion during New Testament times was the system of rabbinic traditions that had superseded and stifled the revealed truth of the Old Testament. In the Gentile world of that day, human philosophy and pagan religions were closely interrelated. And both Jewish traditions and pagan religions centered in man-made systems of works. They were filled with rules and regulations, the obeying of which were thought to make a person right with deity. The elementary principles of all human religion, whether Jewish or Gentile, ancient or modern, inevitably involve the idea of achieving divine acceptance by one’s own efforts. And they are elementary in that they are only human, never rising beyond the mundane to the divine.
For those of us who live in Canada, we owe a debt to those who paid for our freedom with their lives. We honor that debt by continuing to fight for what is right on the side of freedom. For those who are in Christ, we likewise owe a debt to Him. His sacrifice on our behalf purchased our freedom. We honor that sacrifice when we no longer live as slaves to sin but in the freedom He purchased for us. It is foolish to live in bondage to sin when freedom is available. Cast off the shackles of bondage and come to Christ. Live in a freedom that is truly free.
(Format Note: Outline and some base commentary from MacArthur, J. (1996, c1987). Galatians. Includes indexes. (91). Chicago: Moody Press.)
