保羅繼續上一章的主題，討論律法和信心的角色，及它們和公義之間的關係。保羅提醒他的讀者，上帝對亞伯拉罕的應許是早在賜律法給摩西之前四百三十年。上帝憑著祂的恩典把應許賜給亞伯拉罕，這應許比任何接下來進場的律法優先。律法的作用純粹是因為那些蒙應許的後嗣罪惡太大。律法建立標準──然而這標準是難以企及的，雖然它的確反映了約的後嗣的尊貴地位及應有的行為。

        律法令人絕望，因為沒有人能達到它的標準。它顯出我們在道德上的破產，也侵蝕了盼望，但律法的精妙處就在此。律法暴露出我們靈性上的貧乏，進而「引我們到基督那裡，使我們因信稱義」。在基督裡，信的人就是上帝的兒子，而不再作律法的奴隸。不論是猶太人、希臘人、為奴的、自由的、男性、或女性，都沒有分別，皆不受歧視，因為我們都成了上帝的後嗣。

        上帝的兒子耶穌「為女子所生，且生在律法以下」，要把律法以下的人贖出來，使凡信祂的人「得著兒子的名分」（5節）。我們現在是兒子和後嗣，與天父上帝有個別、親密的關係，可以稱祂為「阿爸父」。

        所以，並不是遵守律法決定我們與上帝的關係，而是上帝的恩典、上帝的主動。我們是自由的，因為知道我們是「被上帝所認識的」。

        阿爸天父，我們讚美您賜給我們這麼大的特權可以稱您為父。幫助我們像孩子一樣自然的向您表達我們對您的愛。我們愛您，並要您擁抱我們。噢，主，幫助我們在每天的生活、思想、言語、和行為上都討您的喜悅。奉主耶穌聖名，阿們！

English

        Paul's discussion about the role of law and faith, as they relate to righteousness, continues. He reminds his readers that the promise God made to Abraham preceded the law given to Moses by 430 years (v.17). God, "in His grace", gave a promise to Abraham (v.18), and it takes priority over any subsequent introduction or qualification of law. The law was introduced purely because those who were inheritors of the promise were so sinful (v.19). It established the standard —a standard which was unreachable, even if it did (in human terms) reflect the awesome status and expected behaviour of those who were heirs of the covenant.

        However, the law also introduced despair — for none could measure up. It showed us our moral bankruptcy and eroded hope. But therein lay its genius. In exposing our spiritual poverty, the law "led us to Christ that we might be justified by faith" (v.24). In Christ, we who believe are seen as sons of God rather than slaves of law. There is no discriminatory factors — Jew, Greek, slave, free, male, female are all meaningless distinctions; we have become "heirs" of God.

        Jesus the Son, "born of a woman, born under law" (v.4), came to "redeem those under law", in order that all who believe in Him might "receive the full rights of sons" (v.5). We are now sons and heirs and our relationship with God the Father is so personal and intimate that we can call Him "Abba" (Hebrew for "Daddy").

        So it's not a case of performance of law determining our relationship with and knowledge of God. Rather, it's a case of God's grace, God's initiative, and God's knowledge of us. There is liberation in the knowledge that we are "known by God".

        Abba, Father, we praise You for the great privilege of calling You our "Daddy". Help us to be childlike in our expressions of love to You. We love You and want You to hold us. Grant, O Lord, that we may please You in our daily lives, thoughts, words, and deeds.