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finds no place in the Greek law, namely, that manifestation of love in the gift of the
Redeemer. This only makes God's adoption the stronger.
The parallel between Gal. 3: and Eph. 1: on this point is so important as to justify a
little repetition:--
"And this I say, that the covenant, that was confirmed before of God in Christ, the
law, which was four hundred and thirty years after, cannot disannul, that it should make
the promise of none effect" (Gal. 3: 17).
Paraphrasing this passage in the terms of Ephesians, we can say:--
"And this I say, that the predestination unto adoption and the choice in Christ by God,
before the overthrow of the world, the law of sin and death that entered into the world by
one man, Adam, at a later period, cannot disannul, that it should make the promise of
none effect."
In both cases we have the outworking of a purpose that knows no change. In both the
provision of a Redeemer. In both the shutting out of works of merit. In both the simple
ground of faith. In both a period when the child, though "lord of all" or "far above all", is
nevertheless under tutors and governors (the word "governor" giving us the word
"dispensation" of Eph. 1: 20, 3: 2, and 9 R.V.) until the time appointed, until we all
arrive at the perfect man. In both the freedom we possess now is manifested in
deliverance from ordinances (Gal. 4: 9, 10; Eph. 2: 15; Col. 2: 16).
We wait for adoption. We wait for resurrection, the redemption of the body, the day
of the redemption of the purchased possession. "Blessed be the God and Father of our
Lord Jesus Christ, Who hath blessed us."