Galatians 4:30

Cast out the bondwoman and her son.

Freedom the blessing of the gospel

I. Freedom is the characteristic privilege of the gospel.

1. Christ proclaimed freedom from sin (John 8:33).

2. Paul proclaimed freedom from the law, both ceremonial and moral

3. But does not the latter

(1) contradict the former? is not lawlessness sinfulness?

(2) contradict the moral sense which asserts the obligation of the moral law?

II. This freedom is the provision of the covenant of grace.

1. This covenant is no longer restricted to an observance of the law, but is fulfilled by us when we believe in Christ.

2. The purpose of this covenant is the same as that of the covenant of the law, but that purpose is effected

(1) by a different method, viz., faith in One who has fulfilled the law, which we could not do.

(2) By a higher method by introducing us into a state in which we keep the law by the effective motive of sonship; into which state we enter by faith in God’s Son.

3. This faith works by love, which is henceforth our ruling impulse (Romans 13:10), and we become followers of God, not as servants, but as “dear children,” having received the spirit of adoption.

III. This covenant answers the yearnings of the human soul, which are--

1. To be reconciled to God and at peace with Him. This is accomplished through Him who fulfilled the law for us.

2. To serve Him truly. This is done by Him who conquers evil in us, and who gives us through faith a power to work the works of God (John 6:28).

IV. This covenant brings us therefore under the law to Christ. Hence the moral precepts of the gospel; which are given--

1. Because of the imperfection of our faith and lest liberty should become licence.

2. To supply us with the means of self-examination whether we are keeping the royal law of liberty. (Canon Vernon Hutton.)

The simplicity of the gospel covenant

Our attention, perhaps, may not be unprofitably directed to a consideration of--first, the principles of the old and new covenant, and, secondly, the declaration of the text concerning them.

1. It is important for us to have constantly before us clear views concerning the law and the gospel, or the dispensation of works and the dispensation of grace. The law given on Sinai was a system of precepts and commands, which required man’s perfect obedience. These were to be constantly in the people’s minds and in their hearts. They were to teach them diligently unto their children, and to talk of them when they sat down in the house, or journeyed in the way; they were even to write them upon the outside of their houses and gates, that they might be in every place a memorial, that they should “observe and do them.” And they had two motives presented to urge them to obedience: first, the fear of punishment, and secondly, the hope of reward--“This do, and thou shalt live;” but “this neglect to do,” and thou shalt die. It shall be our righteousness if we observe to do all these commandments before the Lord our God, as He hath commanded us, and yet, “cursed be He that continueth not in all things which are written in the Book of the Law to do them.” The effect of the law, then, upon the individual soul was this, that with some it led to a constant fear, lest there should be a violation or omission of any command. But then, with others it had an opposite effect. It was not the fear of punishment, and this leading sometimes to despair, but it was the hope of reward, and this often lifting up the heart with pride, so that many were led to suppose themselves perfect--to say, “What lack I yet?”--“I thank Thee that I am not as other men are.” But we pass on to notice the principles of the new, or gospel covenant. The Old Testament, as we said, was a system of commands and precepts, rewards and punishments--“This do, and thou shalt live”--this neglect to do and thou shalt die. The gospel is an offer of eternal happiness and life, as a free gift, secured to us by the work of One who fulfilled the law, and kept the covenant of works for us; who bore the curse and the punishment due to a broken law, and thus became Himself, in His own living Person, the end of the law for righteousness to every one that believeth. The gospel, indeed, summons us to a work, but it is the work of faith; the act of casting our soul’s affections and hopes upon a living Saviour. Scripture has beautifully set forth the condition of u true believer under the new covenant as that of one married to Christ. In other words, are we delivered from doing any good works, having ceased from the economy of works? Are we to live carelessly, and without diligent activity for God’s glory? By no means. We are not delivered from doing our Heavenly Father’s will; it is the motives only that are changed. Under the law we are servants, and the servant or hireling obeys from duty; he labours for recompense, or to keep his situation; but the wife and child feel that the husband or father’s interests are identical with their own; his will is their will; his honour and welfare theirs. The mercenary soldier fights for pay or promotion, in a cause, perhaps, with which he has no sympathy, but the Christian soldier fights the fight of faith, because Christ’s enemies are his enemies, Christ’s cause His cause. “I delight in the law of God after the inward man,” says St. Paul; my heart’s affections are now given to my Saviour.

II. Now notice the declaration of the text concerning these principles of the two covenants.

1. Here is a distinct statement, that it is impossible for the soul to be saved and for heaven to be gained, if we are actuated by the principles of the law and the principles of the gospel at the same time--“The son of the bondwoman shall not be heir with the son of the free-woman.” And yet there is constantly an attempt made to gain heaven in this way. It is a very common condition in the religious history of man. The principles of the law and the gospel combined form the motives actuating and influencing many a Christian’s life: his deeds of charity, his benevolence, even his very prayers are offered partly as a matter of duty, and partly as an act of faith.

2. The text, consequently, points out to us our duty, if we are being drawn away from the simplicity of the faith. God will not allow Christ to be robbed of His own glory. If the soul is to receive heaven at all, it must be as a beggar would receive an alms; it must be with a consciousness that in itself it is poor, and miserable, and blind, and naked; that Christ bestows the purchase-money, and the holy garments, and the anointing as a gift. In fine, yield your heart to Him, entirely and constantly, and then will His love be shed abroad in your heart, and become the motive for your every act, and the magnet of constant attraction. Then will there arise up in your soul the spirit of love and not of fear; the spirit of a child, and not of a servant;. Then will the fruits and graces of God’s own Spirit develop and grow in you, and then shall you have assurance as well as reliance, heaven yours because Christ is yours. In conclusion, let us notice how inconsistent we are, not to say how sinful, when any double motives actuate us in anything. In the common concerns of life, if I display an act of kindness to a poor person, partly from benevolence, but partly in order that he may think well of me, or my neighbour may think well of me; if I subscribe to a missionary society, partly because it is a duty, and partly to be thought religious; then, if such a double motive were known, how I should be held up to the just scorn and contempt of others! But do we not act like this when we are expecting to gain heaven itself, partly by our knowledge of Christ, and partly by our prayers, almsdeeds, or refined sanctities, when, as a fact, we are half-worldly and only half-religious, and will not go as helpless, bankrupt sinners, and in brokenheartedness, and faith, and love to Christ? We have all need, brethren, to keep constantly before us the principles of the new covenant of grace, as distinguished from the old covenant of works. (Louis Stanham, M. A.)