“Now before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. So then, the law was our tutor until Christ came, in order that we might be justified by faith. But now that faith has come, we are no longer under a tutor, for in Christ Jesus you are all sons of God, through faith. For as many of you as were baptized into Christ have put on Christ.” (Galatians 3:23-26)
The youth under a tutor follows not his own will; but, from fear of the rod, his master’s will. While under control of his master, his real character cannot be detected. Were he free, his true self would be apparent, for he would manifest his natural disposition and his works would be his own. The works he performs under restraint and coercion are not really his own, but those of the tutor who forces them. Were he not under control of the tutor, he would do none of them, but rather things quite the reverse.
Paul presents at once the province of the Law and the limitation of free will, or human nature, with a clearness not to be surpassed. It plainly teaches the meaning, operation and end of the Law, and the extent of human nature’s power. We note that constraint has a twofold effect upon the youth:
First, fear of his tutor preserves him from many evils into which he would otherwise fall; he is withheld from indulging in a wicked, licentious life, in becoming utterly dissolute.
Second, his heart is filled with hatred toward the tutor who curbs his will.
This is the situation with him: the greater his external restraint from evil, the greater his inward hatred of him who restrains. His character is in the scales; when one side goes up, the other goes down. While outward sin decreases, inward sin increases. We know from experience that those youths most strictly reared are, when given liberty, more wicked than young men less rigidly brought up. So impossible is it to improve human nature with commandments and punishments; something else is necessary.
Likewise, so long as man is in his natural state and destitute of grace, he does not what he would, but what his tutor the Law obliges him to do. It must be confessed by all that were it not for hell and the Law’s penalties, no one would do good. Now, man’s works being not wrought of free will, they are not his own; they are the works of the coercive and restraining Law. Well may the apostle declare them not our works, but the “works of the Law,” because what we do against our will is not our achievement, but that of the constraining power
God’s Law impels us, through fear of death and hell, to forsake many evils. Like a tutor, it holds us to an honorable outward life. But by the Law no one becomes righteous before God. The heart remains an enemy to its tutor, hates his chastisements and would prefer freedom. God’s design in the Law is to enable man to know himself; to perceive the false and unjustified state of his heart; to discover how far he is from God and how utterly impotent his own nature is; to disdain his own goodness and to recognize it as nothing in comparison to what is necessary to the fulfillment of the Law; to be humbled in consequence of such knowledge and come to the cross, yearning for Christ, longing for his grace, despairing of himself and placing all his hope in Christ.
We read in the Epistle to the Hebrews, how Christ made atonement that He “might deliver all them who through fear of death were all their lifetime subject to bondage.” (Hebrews 2:15). These words make it evident enough that we must have no fear of death, and that they who live in fear of it are servants, nor will they be saved. Now, neither our own nature nor the Law can liberate us from that fear. Indeed, they but increase it. Christ alone has freed us from it. If we believe in him, he will give us that free, undaunted spirit which fears neither death nor hell, which seeks neither life nor heaven, but voluntarily and joyfully serves God.