Better In Every Way
© 04.16.24 By David Eric Williams
Why, then, was the law given? It was given alongside the promise to show people their sins. But the law was designed to last only until the coming of the child who was promised. God gave his law through angels to Moses, who was the mediator between God and the people. Now a mediator is helpful if more than one party must reach an agreement. But God, who is one, did not use a mediator when he gave his promise to Abraham (Galatians 3:19-20 NLT).
This section of Paul’s letter is difficult to understand. For instance, it is not entirely clear what he means when he says the law was given because of transgressions. Is Torah a restraining force against sin, does it give us a way to deal with sin, does the law provoke transgressions or is it simply a means of showing the great distance between humanity and God? One might say all of these are applicable to the comment “the law was given because of transgressions.” Indeed, Paul may simply want to show that the Law’s natural affinity is not to righteousness but sin. In other words, it is sin that gives Torah it’s purpose.
Nevertheless, it seems fairly clear Paul’s primary intent in this section of his letter is to show the law was given to limit sin not to save a person from sin. He also makes it clear the time of the law has come to an end. The “great parentheses” of the Mosaic dispensation was designed to last only until the coming of the promised seed or child, who is Jesus the Messiah. Once that happened, the need for the law as a tutor no longer existed. Paul develops this idea in a few verses; here he simply wants to introduce the thought that the law is of lesser importance than the Messiah. How could it be otherwise?
He also says the law was given through angels and then to Moses before being revealed to the people (cf. Acts 7:38, 53, Hebrews 2:2, 5). Now, this isn’t something the Old Testament account actually says. There we read of the Angel going before the people but not specifically involved in the giving of the law. However, by the time Paul wrote this, the rabbis commonly taught there were two degrees of separation between Yahweh and the people in the giving of the law. Paul seems to affirm this – at least he does not deny it – and makes use of it in showing the superiority of the Abrahamic covenant over the Torah. For, the law was given through mediators but the covenant was between Yahweh and Abraham directly.
Thus, the Abrahamic covenant is far superior to the Mosaic dispensation. The former represents an unmediated intimate relationship with Yahweh. The latter denies close relationship between God and his people. The former is eternal. The latter lasted only a few hundred years.
Remember, all of this is part of Paul’s argument concerning the superiority of a covenant relationship with God in Jesus Christ versus the old outdated Mosaic dispensation. Moreover, it is only in the covenant with God in Jesus that one is reckoned a child of God.
We will return to Paul’s letter next week.
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