Galatians 3:19

In view of the foregoing argument, did the Law have any value? Yes, God had several purposes in it. Purpose, not cause, is in view, as is clear in the Greek text.

There have been four primary interpretations of what "because of transgressions" means. First, some take it to mean, "to restrain transgressions." [Note: E.g., David J. Lull, "’The Law Was Our Pedagogue’: A Study in Galatians 3:19-25," Journal of Biblical Literature 105:3 (September 1986):482.] This seems legitimate since all law has a restraining effect. Second, some understand the phrase to mean, "to reveal transgressions." This seems valid in view of other statements that Paul made (cf. Romans 3:20; Romans 4:15; Romans 5:13). Third, it may mean, "to provoke transgressions." This, too, seems legitimate. A "Do not touch! Wet paint!" sign on a bench tempts people to touch the bench to see if the paint really is wet. Fourth, some have understood that Paul meant, "to awaken a conviction of transgressions." This seems less likely in this context since Paul showed more concern with the objective facts of salvation history than he did with the subjective development of faith in the individual. [Note: Fung, pp. 159-60.]

Angels who stood between God and the Israelites mediated the Mosaic Covenant (cf. Deuteronomy 33:2, LXX). Both God and the Jews had responsibilities under the Law. In contrast, God Himself revealed the Abrahamic Covenant, without mediation, in which only God had responsibilities (Galatians 3:20; cf. Genesis 15).

"Just as it [the Law] had a point of origin on Mount Sinai, so also it had a point of termination-Mount Calvary." [Note: Ibid., p. 254.]

Paul clarified that the Law was only a temporary measure designed to function until Christ came. [Note: See J. Daniel Hays, "Applying the Old Testament Law Today," Bibliotheca Sacra 158:629 (January-March 2001):21-35; and Hal Harless, "The Cessation of the Mosaic Covenant," Bibliotheca Sacra 160:639 (July-September 2003):349-66.]

"The function of the law was to point people to Christ, not to provide for all time the way the people of God should live." [Note: Morris, p. 113.]

"He [Paul] conceives of a sequence which may be summarized as follows: age of promise, age of law, age of Christ, the last being conceived as a fulfillment of the age of promise." [Note: Guthrie, Galatians, p. 104.]

The Christian Reconstruction movement answers Paul’s question, "Why the Law then?" (Galatians 3:19) this way. God gave the Mosaic Law to provide a framework for the operation of every nation’s government. [Note: See Gary DeMar, The Debate Over Christian Reconstruction.]

"Reconstructionists anticipate a day when Christians will govern using the Old Testament as the law book" [Note: Rodney Clapp, "Democracy as Heresy," Christianity Today (February 20, 1987), p. 17. This article is an excellent popular evaluation of the movement.]

Reconstructionism rests on presuppositional apologetics, theonomy (lit. the rule of God), and postmillennialism. Other names for it are the theonomy movement and the Chalcedon school. It has gained many followers, many among charismatic evangelicals. Its popular appeal is that it claims God wants America and every other nation to function as God intended Israel to function, namely, as a theocracy. It fails to make a distinction between God’s unique purpose for Israel and His purpose for other nations throughout history. [Note: Other helpful critiques include the following: Thomas D. Ice, "An Evaluation of Theonomic Neopostmillennialism," Bibliotheca Sacra 145:579 (July-September 1989):281-30; Robert Lightner, "Theological Perspectives on Theonomy," Bibliotheca Sacra 143:569 (January-March 1986):26-36; 570 (April-June 1986):134-45; and 571 (July-September 1986):228-45; Meredith Kline, "Comments on an Old-New Error," Westminster Theological Journal 41:1 (Fall 1978):172-89; and Douglas Chismar and David Raush, "Regarding Theonomy: An Essay of Concern," Journal of the Evangelical Theological Society 27:3 (September 1984):315-23.]