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longed for, was unattainable, for the law `gendereth to bondage' and nothing but `the law
of the spirit of life in Christ Jesus' could make the sinner `free' (Rom. 8: 2). Those
who were `kept under the law', were necessarily `shut up' unto the faith that could only
come with the advent of Christ (Gal. 3: 23). The priceless gift of liberty therefore is only
possible to those who are no longer under law but under grace.
So also with regard to `faith'. Gal. 3: 12 declares that `The law is not of faith'; the
law demands deeds, and where these works of the law are not produced, condemnation
must fall. Yet `the works of the law' have failed because of the weakness of the flesh,
and as many as are of the works of the law are under the curse (Gal. 3: 10). The blessed
exercise of faith therefore is only possible to those who are no longer under law but under
grace.
Then what shall we say of the `Spirit'? "Where the Spirit of the Lord is there is
liberty", and the Apostle calls the Old Covenant of the law `the letter that killeth', but he
calls the New Covenant grace `the Spirit that giveth life', and the ministration of the New
Covenant of grace as `the ministration of the Spirit' (II Cor. 3:). The law itself was
rendered `weak through the flesh' (Rom. 8: 3), and we have learned that they which are
`in the flesh' cannot please God. However much we perceive the utter failure of the
flesh, we can never know the living power of the Spirit while under the legal
dispensation. So it is with the condition of servants which by grace has been exchanged
for that of sons. All such have been redeemed from `under the law, that they might
receive the adoption of sons' (Gal. 4: 5).
"Christ is become of no effect unto you, whosoever of you are justified by the law;
ye are fallen from grace" (Gal. 5: 4).
The Apostle has much to say about the law in this epistle and we are faced with a
tremendous fullness of expression when we attempt to analyze his teaching on the
subject. The thirty-two occurrences of the word nomos, demand 32 studies to do the
most elementary justice to their variety and importance. This we can only acknowledge
but not attempt.
Where we cannot attain to perfection however, we may assay something less
ambitious, and though fully conscious of its inadequacy, to begin this great study, we
present the following analysis of the Apostle Paul's use of `law'.
Nomos.
Law in Galatians.
(1) The law and righteousness.
"A man is not justified by the works of the law" (2: 16).
"By the works of the law shall no flesh be justified" (2: 16).
"If righteousness come by the law, then Christ is dead in vain" (2: 21).
"That no man is justified by the law in the sight of God, it is evident" (3: 11).
"If there had been a law given which could have given life, verily righteousness
should have been by the law" (3: 21).