Galatians 3: 23 But before faith came, we were held in custody under the Law, being shut up for the coming faith to be revealed. 24 Therefore the Law has become our tutor unto Christ, so that we may be justified by faith. 25 But now that faith has come, we are no longer under a [aa]tutor. 26 For you are all sons of God through faith in Christ Jesus.
We are continuing today with our look at the Mosaic law and considering its relevance to the Christian today. That’s why I chose the Scripture reading that I did for today. In Galatians 3:23-25, Paul was writing to the churches of Galatia about the same question we are asking, “Do I have to follow the Old Testament law?”
There were a group of converted Jews going from church to church saying that these new Gentiles believers had to be circumcised and follow the Mosaic law in order to be saved. So, Paul first answers, “no” you don’t have to do that. Then he uses an illustration to show the purpose for the Mosaic law. Here's a short story rooted in the 1st-century Greco-Roman context of a “tutor” (Greek: paidagōgos)—a servant assigned to guide and discipline a child until maturity. This illustration brings out the apostle Paul's meaning in Galatians 3:23–26, showing how the Law functioned as a temporary guide until Christ.
The Tutor and the Master's Son
In a wealthy household near Antioch in the 1st century, a young boy named Marcus was born to a Roman citizen and landowner. From the moment Marcus could walk and talk, his father assigned a trusted servant named Diodoros to be his paidagōgos—his tutor.
Diodoros wasn’t a teacher in the academic sense, but he was responsible for Marcus’s conduct. He walked Marcus to his lessons, corrected his speech, set the schedule of the day, and oversaw every decision. More than once, Diodoros would stop Marcus from wandering down certain roads, saying, “We don’t go down that path. It’s not for you yet.” Or he would wake Marcus before sunrise with a sharp but patient voice: “We leave at the first light of morning. The master expects you to be disciplined.”
Marcus grew under this constant watchful eye. He learned boundaries, structure, and obedience. Though he sometimes chafed at the rules, Diodoros’s guidance protected him—from dangers he didn’t yet understand, from people who might exploit his ignorance, from foolishness that would shame his family.
But the day came when Marcus turned sixteen. Roman custom considered this the age of manhood. The household gathered for a quiet but weighty ceremony. A clean white toga was laid upon Marcus’s shoulders. The father stood and declared, “My son is no longer under the care of a tutor. He is now a man.”
From that day, Diodoros no longer walked beside Marcus through town. He no longer gave commands like, “Don’t speak until spoken to,” or, “Sit here until I return.” Marcus, now a son fully recognized, acted with freedom. He could now walk whichever path he chose, leave the house when he wished, and make his own schedule. But he didn’t forget the lessons. He didn’t become lawless. Instead, he understood the reasons behind the rules—the dangers that once required boundaries, the discipline that built strength, the respect that preserved honor. Now, with wisdom formed through years of instruction, he could weigh his choices and adjust his steps—not out of compulsion, but out of conviction. His maturity bore fruit in wisdom and dignity—what once had to be commanded by his tutor now came from within.
The Point: The Law as Tutor
This is what Paul means when he writes:
“The Law has become our tutor unto Christ… but now that faith has come, we are no longer under a tutor” (Gal. 3:24–25).
Before Christ, the Law guided God’s people like Diodoros guided Marcus—laying down specific rules, marking out moral boundaries, and shaping their identity. “We don’t eat that.” “We wash before we enter.” “We offer the lamb at twilight.” These commands were not arbitrary—they trained a people to understand holiness, sin, and sacrifice.
But with the coming of Christ—through whom we become full sons and daughters of God—the Law’s tutoring role is complete. Now, led by the Spirit and justified by faith, we walk not as children under constant orders but as mature sons in the household of the Father.
We are no longer under the paidagōgos—because the Son has come, and we are in Him.
So, that is what we have been considering over the last two messages; what do I do with the laws of the Old Testament.
Prayer
As we begin today’s sermon, let’s take a moment to review where we’ve been in our study of the Mosaic Law. We’ve seen that God’s law given through Moses can be grouped into three main categories: ceremonial, moral, and civil. The ceremonial laws pointed forward to Christ and were specific to Israel’s worship in the Old Testament, while the civil laws governed Israel as a nation under God. These civil laws don’t apply to us today in the same way they did to ancient Israel, but they still reveal God's justice, wisdom, and care for society. In the past two sermons, we began unpacking these civil laws by looking at several important categories: laws about restitution for theft or property damage, cities of refuge for those who killed unintentionally, punishment for intentional murder, laws concerning debt and slavery, and God's requirements for kings and judges. Each of these shows us how God’s justice was to shape Israel’s life together—and how His character remains the same today.
They are not entirely applicable today, but they do give us a look into the character of God, and a look at our own character as shaped by the Spirit of God.
So, let’s begin.
6. Protection for the Poor, Widows, and Orphans
Definition: God gave specific laws to ensure that vulnerable members of society were not oppressed or forgotten.
Example: Deuteronomy 24:17–22 commands fair treatment of foreigners, orphans, and widows, and requires leaving behind some of the harvest for them to gather.
17 “You shall not pervert the justice [a]due a sojourner or [b]an orphan, nor take a widow’s garment in pledge. 18 But you shall remember that you were a slave in Egypt and that Yahweh your God redeemed you from there; therefore I am commanding you to do this thing.
19 “When you reap your harvest in your field and have forgotten a sheaf in the field, you shall not go back to get it; it shall be for the sojourner, for the [c]orphan, and for the widow, in order that Yahweh your God may bless you in all the work of your hands. 20 When you beat your olive tree, you shall not go over the boughs after you finish; it shall be for the sojourner, for the [d]orphan, and for the widow.
21 “When you gather the grapes of your vineyard, you shall not glean it after you finish; it shall be for the sojourner, for the [e]orphan, and for the widow. 22 And you shall remember that you were a slave in the land of Egypt; therefore I am commanding you to do this thing.
Do not pervert justice due to the vulnerable
“You shall not pervert the justice due to the sojourner or to the fatherless, or take a widow’s garment in pledge.” (v. 17)
→ No exploitation of foreigners, orphans, or widows in legal or financial matters. Widows and orphans were the most vulnerable members of this ancient society. A widow or orphan may not have been impoverished, but most were. They had lost a husband, a father, or a mother, and so had lost their primary means of support. It took a father working, and a mother working in the home to make it in their society. Now that stability is shattered.
In the Old Testament, a sojourner (sometimes translated as foreigner, stranger, or alien) refers to a non-Israelite who lived among the people of Israel, often for an extended period of time. The Hebrew word is ger (גֵּר).
Sojourners in ancient Israel were people from other nations who settled in Israelite communities. They were not native-born Israelites, but they lived, worked, and often worshiped among the people of God. These individuals may have come seeking refuge, economic opportunity, or simply a place to dwell. Because they did not own land (which was distributed by tribe and inheritance), they were often economically vulnerable, like widows and orphans.
And you might remember from last time that I told you that each of God’s laws had two things behind it. One was the principle, the other was the law itself.
In this one the principle is that you are not to use someone’s vulnerable position in order to exploit them. Instead, you are to make an extra effort to care for them. This whole passge emphasizes that.
Leave part of your harvest for the poor and the marginalized
“When you reap your harvest in your field and forget a sheaf… you shall not go back to get it; it shall be for the sojourner, the fatherless, and the widow…” (v. 19)
→ Farmers must not collect everything; they must leave leftovers for the needy. They were not to completely harvest every last kernel of grain from the field. Having servants go over it twice and three times to eek every bit of produce from it. They were to purposely leave some for the poor to come and gather.
Application in Ancient Israel: This built social compassion into the legal system and reminded Israel of their own history as oppressed people in Egypt. It encouraged a community of generosity and inclusion.
Now, that was the law. Does this law apply to us today? If I am a farmer, am I required to leave some grain, if I grow apples or grapes, am I supposed to leave part of the crop unharvested? No, that was the application of the principle of caring for the vulnerable. That would hardly be a practical way of helping the poor today. Many poor people are in the cities. Farm land is multiple miles away. You would hardly be helping the poor with such a system. But, there is the principle that does apply. These principles have been applied in our own country.
Principle for Today: Justice and charity are biblical values. Laws and systems should safeguard the rights and dignity of those in need and encourage compassion and practical support. How has it been applied in terms of justice?
Equal Protection Under the Law – The 14th Amendment to the U.S. Constitution guarantees equal protection, especially for vulnerable populations. We all know that if we are accused of a crime, and can’t afford a lawyer, one will be provided.
We also have Legal Aid Programs – State and federally funded legal services ensure that low-income individuals, including immigrants and the disadvantaged, have access to legal representation.
How has it been applied in terms of charity?
Child Welfare Laws – Legal systems give special attention to the rights and protection of children and orphans.
Consumer Protection Laws – Regulations prevent predatory lending, especially toward the elderly, the poor, and disadvantaged groups.
Limits on Collateral for Loans – States restrict the types of property that can be taken as collateral from vulnerable individuals (e.g., homestead exemptions).
Poverty programs
Supplemental Nutrition Programs – Programs like SNAP, WIC, and school meal initiatives function as a modern safety net for the hungry, particularly children and single parents.
Civil Rights Legislation – Acknowledging America’s history of slavery and segregation, laws like the Civil Rights Act of 1964 aim to prevent injustice and discrimination.
Of course, the challenge is to balance public and private charity, community and individual responsibility. This can be a touchy subject. Right now immigration is a touchy subject. But remember, what this principle calls for is for a government system that cares for the vulnerable. That doesn’t mean having no laws of citizenship. There is where we begin to debate the requirements a person must meet to receive help etc. But that doesn’t change the fact that there is some measure of responsibility from society to protect its most vulnerable. But the real question is; “What do these laws about protecting and caring for the vulnerable mean to me as a Christian?” We have little sway over the law. But what do we do personally?
Personal application
Here’s a short, practical list of ways you can apply the Old Testament principle of protecting the vulnerable—orphans, widows, and sojourners—in your life today:
Let me reiterate what our responsibility is. We show love to people, regardless of their background. We feed and clothe the hungry, and share the good news of Christ with them. That doesn’t mean that we break the law, or help them break the law.
One powerful real-life example of this is the story of Mary Johnson and Oshea Israel.
🔹 The Crime:
In 1993, Mary Johnson’s 20-year-old son, Laramiun Byrd, was shot and killed at a party in Minneapolis by Oshea Israel, a 16-year-old gang member. Oshea was tried as an adult and sentenced to 25 years in prison.
🔹 The Forgiveness:
Years later, while still in prison, Oshea received word that Mary, a Christian, wanted to meet with him. Though hesitant, he eventually agreed. Their first meeting was emotional and difficult—but over time, God began working in both their hearts. Mary shared the gospel and extended her forgiveness—not to reduce his sentence, but as an act of obedience to Christ and a desire for healing.
Oshea later said:
“I just hugged her like I would my own mother.”
🔹 A Transformed Life:
That meeting was the beginning of a powerful reconciliation. Oshea gave his life to Christ and eventually completed his prison sentence. Mary and Oshea now live in the same neighborhood and have even traveled together to speak about forgiveness, redemption, and the power of the gospel.
Their story has been featured by organizations like The Forgiveness Project and CBS News, and it continues to inspire people around the world.
This is a modern picture of what Jesus meant when He said, “Love your enemies, and pray for those who persecute you” (Matthew 5:44).
He was in prison, one of the vulnerable. She cared for him. Neither he nor she were asking for a reduced sentence.
7. Guidelines for Warfare
Definition: God gave Israel laws to govern how and when they went to war. These included ethical practices and spiritual preparation.
Example: Deuteronomy 20 outlines procedures for offering peace before attacking, exemptions for certain individuals, and respect for fruit-bearing trees in battle. I am going to read through this, and comment as we go, so you can get an idea of the principles here. Notice again, the law is about how warfare is conducted by Israel during the Old Testament period. But the principles show us God’s heart, even in warfare. These are the rules for warfare against places outside Israel’s territory.
“If you go out to battle against your enemies and see horses and chariots and people more numerous than you, do not be afraid of them; for Yahweh your God, who brought you up from the land of Egypt, is with you. (Notice that this acknowledges that there will be times of war. And that God can not only be with one side over the other, but He Himself often sends Israel to war.)
2 Now it will be, when you are drawing near to the battle, the priest shall approach and speak to the people. 3 And he shall say to them, ‘Hear, O Israel, you are drawing near to the battle against your enemies today. Do not let your heart be faint. Do not be afraid, nor be alarmed, nor be in dread before them, 4 for Yahweh your God is the one who goes with you, to fight for you against your enemies, to save you.’ (This of course assumes that they have already determined that they are going to war for God’s causes.)
Now listen to this.
9 Now it will be that when the officers have finished speaking to the people, they shall appoint commanders of armies at the head of the people. 10 “If you come near a city to fight against it, you shall call for terms of peace.
(The ultimate aim of war is peace. Not peace at any price. Peace on God’s terms. If the people that they were warring with were aggressors, they had attacked their neighbors in the past. So, you are going to war to enforce the law of a civil society. But what God is saying is that if they will agree to the terms offered to them, you don’t just destroy them. They return to civil and lawful living, we all go home.)
12 However, if it does not make peace with you, but makes war against you, then you shall besiege it. (If they will not agree to terms, then the war proceeds.)
13 And Yahweh your God shall give it into your hand, and you shall strike all the males in it with the edge of the sword. (What’s the principle here? To the best of your ability you are destroying the part that allows them to continue aggression. It’s not the women and children who are the soldiers.)
(Now I want you to notice something again; these were the rules for enemies outside Israel’s territory. When the children of Israel first went to the promised land, all peoples within their territory were to be destroyed.)
15 Thus you shall do to all the cities that are very far from you, which are not of the cities of these nations [g]nearby. 16 Only in the cities of these peoples that Yahweh your God is giving you as an inheritance, you shall not leave alive anything that breathes. 17 But you shall devote them to destruction, the Hittite and the Amorite, the Canaanite and the Perizzite, the Hivite and the Jebusite, as Yahweh your God has commanded you, 18 so that they may not teach you to do according to all their abominations which they have done for their gods, so that you would sin against Yahweh your God.
(Now back to our question; “How does this apply to us today?” This was God commanding the children of Israel in a specific time and place. God was using the army of Israel as His arm of judgment against the people in Canaan. God has the right and authority to give life and to take life.)
Deuteronomy 32:39 “See now that I, even I, am he, and there is no god beside me; I kill and I make alive; I wound and I heal; and there is none that can deliver out of my hand.”
Job 1:21 “The Lord gave, and the Lord has taken away; blessed be the name of the Lord.”
But these circumstances were unique. When God commanded Israel to destroy certain nations within their borders—such as the Canaanites—it was a unique and unrepeatable act of divine judgment tied to a specific moment in redemptive history. These commands were not general instructions for warfare or conquest, but were given through direct revelation from God to Israel under Moses and Joshua. God, as the righteous Judge of all the earth, used Israel as an instrument of justice against nations whose sin had reached its full measure (Genesis 15:16). This was not about ethnic superiority or national expansion, but about holiness, judgment, and God's covenant purposes. Importantly, no modern nation receives such direct revelation or has the authority to carry out divine judgment in this way. These events must be understood within their theocratic and historical context, and they are not a model for contemporary warfare or statecraft.
Application in Ancient Israel: Warfare was not to be conducted like that of pagan nations. It was to be restrained, purposeful, and governed by justice and trust in God.
Principle for Today: Even in conflict, ethical standards must apply. The principles of restraint, justice, and honoring life should shape military and foreign policy. And I think we can all see how and why those principles have been applied today.
Personal Application
Here’s a paragraph applying those Old Testament principles of warfare to the individual Christian life:
In the life of a Christian, the Old Testament principles about warfare point us to how we engage in spiritual and personal battles. Just as Israel's warfare was to be restrained, just, and dependent on God's guidance—not driven by vengeance or pride—so too, believers are called to approach conflict with self-control, integrity, and reliance on the Lord. Ephesians 6 reminds us that our struggle is not against flesh and blood, but against spiritual forces, and we are to "put on the full armor of God." This means we fight with truth, righteousness, faith, and the Word—not with anger, manipulation, or personal revenge. In every relational, emotional, or moral struggle, the Christian is called to honor God by resisting sin without compromising love or justice, trusting Him to be both Defender and Judge.
8. Laws about Land Inheritance and Property
Definition: Land was considered a gift from God and inheritance laws ensured that each family retained its portion. Land could not be permanently sold away from the family line.
Example: Leviticus 25 and Numbers 27:1–11 outline the Year of Jubilee and inheritance laws, including provisions for daughters to inherit when there were no sons.
In Leviticus 25, God gives Israel laws about the Sabbath Year and the Year of Jubilee to ensure justice, rest, and mercy within their society. Every seventh year, the land was to rest—no planting or harvesting—reminding the people that the land ultimately belongs to God. Every fiftieth year, known as the Jubilee, was a time of restoration: slaves were to be freed, and land that had been sold was to return to its original family owners. This system protected the poor, prevented generational poverty, and reinforced God's ownership of the land. The chapter also includes laws about redeeming land and caring for the poor, including forbidding the charging of interest and requiring compassion toward those in economic hardship. Israelites were not to treat each other as slaves because God had redeemed them from Egypt; instead, they were to act with justice and mercy in their dealings with one another.
In Numbers 27:1–11, the five daughters of Zelophehad come before Moses and the leaders of Israel with a bold request. Their father died without sons, and under the current inheritance laws, his family’s name and land would be lost. The daughters ask to receive his inheritance so his name would not vanish from Israel. Moses brings their case before the Lord, and God affirms their claim, establishing a new legal precedent: if a man dies with no sons, his inheritance is to pass to his daughters. The passage then outlines the broader inheritance structure when there are no sons—moving to daughters, then brothers, uncles, and eventually the nearest kin. This moment marks a significant expansion of justice within Israel’s legal system and highlights God’s responsiveness to those who seek Him with a righteous cause.
Application in Ancient Israel: These laws promoted economic stability, protected family heritage, and prevented the concentration of wealth and land in the hands of a few. Now, as we have emphasized with each of these categories of civil law, the law itself was for Israel in the Old Testament, and doesn’t apply to us. We have no such laws in the United States, Kansas or Wichita that allocate specific pieces of land to specific families. And families are not required to keep land in the family. But there was a different purpose in mind for Israel.
The purpose behind the land laws in Leviticus 25 and related passages was deeply theological, social, and covenantal. At the heart of these laws was the understanding that God owned the land (Leviticus 25:23), and Israel was merely His tenant. The land was a gift, tied to God’s covenant with Abraham, and it was distributed among the tribes and clans of Israel as a permanent inheritance. The laws about returning land during the Year of Jubilee ensured that no tribe or family would permanently lose its portion, thus preserving the identity and integrity of each tribe and clan over generations.
These laws also protected against long-term oppression and generational poverty. If someone became poor and had to sell their land or even themselves into servitude, the Jubilee system acted as a built-in economic reset, restoring freedom and property. The system prevented a wealthy elite from accumulating all the land and kept the society equitable, just, and rooted in the shared identity of God’s people. Ultimately, these land laws reinforced the idea that Israel’s national and spiritual identity was tied to the land, their families, and their covenant with God—each part woven into the life of a holy nation set apart for Him.
Principle for Today: Economic policies should promote long-term sustainability, equitable access to resources, and protection of family and community assets from systemic exploitation.
But the real question again is, “How does this law, the principle behind it, apply to me?”
Personal Application
The land laws in Leviticus 25 and Numbers 27:1–11 reflect God's heart for justice, mercy, and community stability. While we don’t live under Israel’s covenantal land system, we can apply the underlying principles in meaningful ways as Christians today. These laws remind us that everything we have ultimately belongs to God. Like the Israelites were tenants on God’s land, we are stewards of our resources, called to use them for His glory and the good of others. This mindset challenges us to hold our possessions loosely, to give generously, and to act with mercy toward those in need.
The Year of Jubilee emphasized restoration for the poor, freedom for the enslaved, and the prevention of generational poverty. We can live out this vision by practicing generosity and forgiving debts—whether financial, relational, or emotional—whenever possible. Supporting ministries and initiatives that help people out of cycles of poverty or brokenness aligns with the spirit of these laws. In the same way, the story of Zelophehad’s daughters teaches us to advocate for justice, especially on behalf of those who are often overlooked or marginalized. Their bold but respectful petition led to lasting change, showing that God honors those who seek righteousness. Finally, these laws valued the preservation of family and community bonds. We can reflect this by investing in our families, mentoring others, and staying rooted in our church and local communities. In all of this, the land laws call us to live lives shaped by stewardship, restoration, justice, and compassion—just as God intended for His people.
As we conclude our look at Old Testament civil laws, we’re reminded that while these specific commands—whether protecting widows and orphans (Deuteronomy 24), regulating warfare (Deuteronomy 20), or preserving land inheritance (Leviticus 25; Numbers 27)—were given to ancient Israel in a unique covenantal context, the heart behind them still speaks today. These laws reveal a God who values justice, mercy, dignity, and the protection of the vulnerable. Though we are not under the letter of these laws, their principles remain timeless. In Christ, we see their ultimate fulfillment—the Law is our tutor, pointing us to Him (Galatians 3:24). The civil laws of Israel escort us to the deeper truth: God’s Spirit now writes His law on our hearts, calling us not just to observe rules, but to live lives marked by justice, compassion, and holiness in the power of the Spirit.