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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe asks "Does this mean that it is wrong for Christians to set aside one day a year to remember the birth of Christ? Or that a special observance of the coming of the Spirit at Pentecost, or the blessing of the harvest in autumn, is a sin? Not necessarily. If we observe special days like slaves, hoping to gain some spiritual merit, then we are sinning. But if in the observance, we express our liberty in Christ and let the Spirit enrich us with His grace, then the observance can be a spiritual blessing. The New Testament makes it clear that Christians are not to legislate religious observances for each other (Ro 14:4–13+). We are not to praise the man who celebrates the day, nor are we to condemn the man who does not celebrate. But if a man thinks he is saving his soul, or automatically growing in grace, because of a religious observance, then he is guilty of legalism. Our evangelical churches have many different kinds of observances, and it is wrong for us to go beyond the Word of God in comparing, criticizing, or condemning. But all of us must beware of that legalistic spirit that caters to the flesh, leads to pride, and makes the outward event a substitute for the inward experience. (See context The Wiersbe Bible Commentary: New Testament or borrow Be Free: An Expository Study of Galatians) A T
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Wiersbe - This word elements means the basic principles, the ABCs. For some fifteen centuries, Israel had been in kindergarten and grade school, learning their “spiritual ABCs,” so that they would be ready when Christ would come. Then they would get the full revelation, for Jesus Christ is “the Alpha and the Omega” (Rev. 22:13); He encompasses all the alphabet of God’s revelation to man. He is God’s last Word (Heb. 1:1–3). Legalism, then, is not a step toward maturity; it is a step back into childhood. The Law was not God’s final revelation; but it was the preparation for that final revelation in Christ. It is important that a person know his ABCs, because they are the foundation for understanding all of the language. But the man who sits in a library and recites the ABCs instead of reading the great literature that is around him, is showing that he is immature and ignorant, not mature and wise. Under the Law, the Jews were children in bondage, not sons enjoying liberty. (See context in Be Free Galatians: Exchange Legalism for True Spirituality) Elemental things (4747)(stoicheion from stoicheo = march in rank from stoíchos = row) describes something orderly in arrangement as for example of things in a row and hence an element. In most of its uses, it denotes an elementary or fundamental principle in a subject or discipline. It refers to the first principles of something. Stoicheion speaks of the fundamentals, like the basic components comprising a particular philosophy, structure, etc.; and figuratively of "first principles," like the basics or fundamentals of Christianity. (See lengthy note by Burton) Stoicheion (“elements”) refers to the basic building blocks of matter, such as atomic and subatomic particles. NET Note on elemental things - Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate. (ED: See NRSV = “we were enslaved to the elemental spirits of the world;" TEV paraphrase = “were slaves of the ruling spirits of the universe.) (Galatians 4 ) Bob Utley on elemental things notes that one of the meanings of stoicheion is "the heavenly bodies (cf. I Enoch 52:8–9); and this is how the early church fathers interpreted its use in Col. 2:8, 20. Closely identified with #3 was the indirect meaning that behind heavenly bodies were spiritual powers, a common usage which could influence the interpretation of Gal 4:3, 8–10 (cf. the angels of Col. 2:18–20 and Gal. 3:19). However, in his book Christ and the Powers, published by Herald Press, Hendrik Berkhof states that these powers are impersonal structures (such as politics, democracy, social class, public mores, sports, philosophy, etc.) in our natural, fallen world which tend to unify mankind apart from God (cf. p. 32). This interpretation fits the biblical examples. Paul was making a parallel between the Law as adolescent custodian (cf. Gal 3:22–4:7) and stoicheia as slave master (cf. Gal 4:3). (Galatians 4) World (2889)(kosmos related to verb kosmeo = to order or adorn, put in order [Mt 25:7= "trimmed"], adorn literally [1Ti 2:9], to adorn figuratively [Titus 2:9]) means essentially something that is well-arranged, that which has order or something arranged harmoniously. Kosmos refers to a ordered system or a system where order prevails. (like the universe or creation) (See lengthy note by Burton) Bob
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Wiersbe - Historians tell us that the Roman world was in great expectation, waiting for a Deliverer, at the time when Jesus was born. The old religions were dying; the old philosophies were empty and powerless to change men’s lives. Strange new mystery religions were invading the empire. Religious bankruptcy and spiritual hunger were everywhere. God was preparing the world for the arrival of His Son. (See context in Be Free Galatians: Exchange Legalism for True Spirituality or borrow Be Free: An Expository Study of Galatians) Fullness (4138)(pleroma from pleroo = make full, fill, fill up) describes a full measure or abundance with emphasis upon completeness, describing what is fulfilled or is completed without any gap. Paul uses pleroma referring to time in Eph 1:10+ "with a view to an administration suitable to the fullness (pleroma) of the times, that is, the summing up of all things in Christ, things in the heavens and things on the earth. In Him." NET Note - “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion (LN - the totality of a period of time, with the implication of proper completion—‘end, completion) (Galatians 4 ) God sent forth His Son - His Son is a clear reference to the Deity of Jesus (and the next phrase refers to His Humanity). Notice also that this statement clearly implies that Paul believed in the preexistence of Christ, for how could He be "exapostello'd" so to speak if He did not preexist? As an aside, God sent forth His Son is a short variation of John 3:16 "For God so loved the world, that He gave His only begotten Son, that whoever believes in Him shall not perish, but have eternal life." This (along with the truth in Gal 4:6) is a fulfillment of Isaiah's prophecy... “Come near to Me, listen to this: From the first I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me (MESSIAH), and His Spirit.” (Isa 48:16) Sent forth (1821) see discussion of same verb exapostello below. Born of a woman - This is a clear allusion to the humanity of Jesus, Who entered the world like every other person born on earth. Thus Paul underscores that Christ is the God-Man. Jesus had to be fully Man to qualify as our Goel, our Kinsman-Redeemer (See Goel - Our Kinsman Redeemer - In Shadow (Type) & Substance). That Jesus was fully God and fully man is a major truth of the gospel of the first century Church (cf. 1 John 4:1–6). His mention of Christ born of a woman would have recalled to some of his readers (including the Judaizers who would have been familiar with the OT) passages such as... Genesis 3:15+ And I will put enmity Between you and the woman, And between your seed and her seed (CHRIST); He shall bruise you on the head, And you shall bruise him on the heel.” (See also What is the protoevangelium?) Isaiah 7:14+ “Therefore the Lord Himself will give you a sign: Behold, a virgin will be with child and bear a son, and she will call His name Immanuel. (Read Mt 1:18-25)
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Wiersbe - We do not enter God’s family by adoption, the way a homeless child would enter a loving family in our own society. The only way to get into God’s family is by regeneration, being “born again” (John 3:3).The New Testament word for adoption means “to place as an adult son.” It has to do with our standing in the family of God: we are not little children but adult sons with all of the privileges of sonship....We enter God’s family by regeneration, but we enjoy God’s family by adoption. (Borrow Be Free: An Expository Study of Galatians)) Utley on Roman adoption - The adoption metaphor was used primarily in two contexts in Roman culture. In Roman law, adoption was very difficult. A long, involved and expensive legal procedure, once enacted adoption afforded several special rights and privileges: (1) all debts were cancelled; (2) all criminal charges were dropped; (3) they could not be legally put to death by their new father; and (4) they could not be disinherited by their new father. In legal terms, they were a completely new person. Paul was alluding to the believers’ security in Christ by using this Roman legal procedure (cf. Rom. 8:15, 23). When a father publicly adopted a son, he officially and permanently became his heir. (Galatians 4) Related Resources: In depth discussion on Adoption What is the Spirit of adoption (Romans 8:15)? What does the Bible say about adoption? What does it mean that Christians are adopted by God? Adoption in ancient Rome - Interesting article from Wikipedia Receive (618)(apolambano from apo = from + lambáno = to receive, take) means to receive fully, receive in full what is one’s due, recover fully what is promised or even to receive by way of retribution. This receipt can thus be good or bad news, depending upon how we live our Christian lives. But to the first-century Christian slave this was largely good news, because under Roman law a slave could inherit nothing. THOUGHT - The verb apolambano can mean to receive back something which one has previously possessed and was used this way in Lk 15:27+ (return of prodigal = "your father has killed the fattened calf because he has received him back safe and sound.") What has the prodigal lost? His intimate relationship with his father. What has all mankind lost as a result of Adam's sin? Loss of intimacy (walking in the cool of the garden Ge 3:8-9+) with God. Redemption allows fallen men to be received back into fellowship with the Father because of the finished work of the Son. to That men might be able to receive back or recover (what had we lost? sin brought loss of intimacy; redemption made available that distorted relationship). Adoption as sons (5206)(huiothesia from huios = son + tithemi = place) literally means "to place one as a son". Huiothesia speaks of being placed in a position of a son or daughter who now possesses the same rights as the parent's natural children. It means to formally and legally declare that someone who is not one’s own child is henceforth to be treated and cared for as one’s own child, including complete rights of inheritance. Below are all the NT uses of huiothesia Romans 8:15+ For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” Romans 8:23+ And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. Romans 9:4+ who are Israelites, to whom belongs the adoption as sons, and the glory and the covenants and the giving of the Law and the temple service and the promises, Galatians 4:5 so that He might redeem those who were under the Law, that we might receive the adoption as sons. Ephesians 1:5+ ( He predestined us to adoption as sons through Jesus Christ to Himself, according to the kind intention of His will, NET Note - The Greek term huiothesia was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our literature, i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.” (Galatians 4 ) Romans 8:15, 23 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” 23 And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body. Related Resource: Study on Adoption. Here is a chart from Warren Wiersbe to help see the distinction between a child and a son... THE CHILD THE SON By Regeneration By Adoption Entering the Family Enjoying the Family Under Guardians The liberty of an Adult Cannot Inherit An Heir to the Father Galatians 4:6 Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, "Abba! Father!" KJV Galatians 4:6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. God has sent forth Lk 11:13; Jn 7:39; 14:16; Ro 5:5; 8:15-17; 2 Cor 1:22; Eph 1:13; 4:30 the Spirit of His Son Jn 3:34; 15:26; 16:7; Ro 5:5; 8:9,15; 1 Cor 15:45; Phil 1:19; 1 Pe 1:11; Rev 19:10 crying, "Abba! Father!" Isa 44:3-5; Jer 3:4,19; Mt 6:6-9; Lk 11:2; Ro 8:26,27; Ep 2:18; Ep 6:18; Heb 4:14-16; Jude 1:20 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:1-11 - Don Anderson Galatians Study 7; More Notes on Galatians Study 7 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! RESTORATION OF INTIMACY WITH THE FATHER Hiebert's Outline - The contrasted position under law and faith (Galatians 4:1-7) (See context in An Introduction to the New Testament, Volume 2) A. The illustration of the position of the heir as a minor (Galatians 4:1-2) B. The application of the illustration to believers (Galatians 4:3-6) 1. The condition of bondage as minors (Galatians 4:3) 2. The position as free sons through God's Son (Galatians 4:4-6) a. The sending of the Son of God (Galatians 4:4-5) b. The sending of the Spirit of God (Galatians 4:6) 3. The conclusion for the believer (Galatians 4:7) (See context An Introduction to the New Testament, Volume 2) Because you are sons - This term of explanation is somewhat unusual as the explanation is found in the following context rather than the preceding context as is most often the case. God has sent forth the Spirit of His Son - “Through His Son we become sons!" In Galatians 4:4 God sent His Son to redeem us and here sends His Spirit Who energizes the heart felt cry of Abba. As alluded to above this passage (along with the truth in Gal 4:4) is a fulfillment of Isaiah's prophecy... “Come near to Me, listen to this: From the first I have not spoken in secret, From the time it took place, I was there. And now the Lord GOD has sent Me (MESSIAH), and His Spirit.” (Isa 48:16) Into our hearts - Note, not into our "intellect," (our mind), but our hearts, our kardia, the control center of our being which parallels His leading us as described in Romans and Galatians... Romans 8:14+ For all who are being (present tense) led by the Spirit of God, these are sons of God. Galatians 5:18+ But if you are led (present tense as your lifestyle, your habitual practice) by the Spirit, you are not under the Law. THOUGHT - How can one avoid the subtle snare of legalism? By being led by the Spirit. And note that in both the passage describing the leading by the Spirit the verb led is in the passive voice. The point is that the leading comes from "without" (from Him) and implies that He will not force us to be led, but that we must continually surrender to His sweet will, His gentle leading. The more we do, the easier it is to follow Him. How are you doing dear follower of Christ? Notice the three members of the Trinity in this passage - Father, Son and Spirit. Bob Utley on the Holy Spirit - He is now called “the Spirit of His Son.” This shows two works of the Spirit: (1) wooing to Christ; and (2) forming Christ in us (cf. John 16:7–15). The ministry of the Son and the Spirit has always been closely identified (Galatians 4) Related Resources: What does the Bible teach about the Trinity? What is the origin of the doctrine of the Trinity? What are some popular illustrations of the Holy Trinity? Sent forth (1821)(exapostello from ek = out, forth + apostello = to send away) means to send away or send forth as on a mission (Acts 17:14, Acts 7:12, Acts 11:22). Both here and Gal 4:4 the sending forth is a divine mission from the Father to fallen men to save them (Gal 4:4) and then to sanctify them (Gal 4:6), for the Spirit in the redeemed is the "Power Source" for daily living, daily sanctification (2 Th 2:13, 1 Pe 1:2). Are you learning to lean on the everlasting arms of the Spirit of God for the power to live the Christian life? If not, you are likely experiencing frustration, failure, futility, etc. Our new supernatural life necessitates daily dependence on God's supernatural Source, the Spirit of His Son! For all who are being led by the Spirit of God, these are sons of God. 15 For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, “Abba! Father!” 16 The Spirit Himself testifies with our spirit that we are children of God, 17 and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him. (Ro 8:14-17) Exapostello is used by Jesus words to His disciples "And behold, I am sending forth the promise of My Father upon you ; but you are to stay in the city until you are clothed with power from on high.” (THE HOLY SPIRIT - FULFILLED AT PENTECOST - Acts 2:1-4+) (Lk 24:49+) Crying (krazo) "Abba! Father!" - This phrase contains both the Greek (Father - pater) and Aramaic (Abba) terms for father. Jews of Old Testament times never used Abba to address God. Jesus used Abba when praying to His Father (Mark 14:36). In so doing, Jesus the Mediator of a New Covenant (Heb 9:15, cf Heb 8:6, Heb 12:24) was foreshadowing the new way of approach and address to the One Whom "No man has seen… at any time." (Jn 1:18, cf Jn 6:46, Ex 33:20). The apostle Paul applied this great truth to all who have entered the New Covenant through faith in Christ, resulting in God adopting them as His sons and making them joint heirs with Christ of His heavenly inheritance (Ro 8:15-17; Gal 4:5-6) Abba (Aramaic for "father") (3962)(abba) is transliterated as Abba into English from the corresponding Aramaic word which was used in the everyday language of families as a term addressing one's father. Children, as well as adult sons and daughters, used Abba when speaking to their fathers. And so Abba conveys a warm, intimate sense just as with our expression "Dear father." Abba emphasizes the warm, intimate and very personal relationship which exists between the believer and God. In Abba filial tenderness, trust and love find their combined expression. Abba is a family word which indicates a close, personal, intimate relationship with God as one's Father. This "family term" was used by Jesus in His prayer in Gethsemane (Mk 14:36). Abba is used two other times in the NT (Ro 8:15, Gal 4:6), one of the Spirit crying out and the other of believers crying out "Abba" to God because the Spirit of God has made it clear that they are God's children. William
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Wiersbe comments that "the Galatians wanted their Father to accept them as servants, when they really were sons (Luke 15:18–19). The contrasts are easy to see. For example: The son has the same nature as the father, but the servant does not. When we trust Christ, the Holy Spirit comes to live within us; and this means we are “partakers of the divine nature” (2 Peter 1:4). The Law could never give a person God’s nature within. All it could do was reveal to the person his desperate need for God’s nature. So, when the believer goes back into Law, he is denying the very divine nature within, and he is giving the old nature (the flesh) opportunity to go to work. The son has a father, while the servant has a master. No servant could ever say “Father” to his master. When the sinner trusts Christ, he receives the Holy Spirit within, and the Spirit tells him that he is a child of the Father (Rom. 8:15–16). It is natural for a baby to cry, but not for a baby to talk to his father. When the Spirit enters the heart, He says, “Abba, Father” (Gal. 4:6); and, in response, the believer cries, “Abba, Father!” (Rom. 8:15) The word Abba is an Aramaic word that is the equivalent of our English word “papa.” This shows the closeness of the child to the Father. No servant has this. The son obeys out of love, while the servant obeys out of fear. The Spirit works in the heart of the believer to quicken and increase his love for God. “The fruit of the Spirit is love” (Gal. 5:22). “The love of God is shed abroad in our hearts by the Holy [Spirit]” (Rom. 5:5). The Judaizers told the Galatians that they would become better Christians by submitting to the Law, but the Law can never produce obedience. Only love can do that. “If ye love Me, keep My commandments” (John 14:15). The son is rich, while the servant is poor. We are both “sons and heirs.” And since we are adopted—placed as adult sons in the family—we may begin drawing on our inheritance right now. God has made available to us the riches of His grace (Eph. 1:7; 2:7), the riches of His glory (Phil. 4:19), the riches of His goodness (Rom. 2:4), and the riches of His wisdom (Rom. 11:33ff)—and all of the riches of God are found in Christ (Col. 1:19; 2:3). The son has a future, while the servant does not. While many kind masters did provide for their slaves in old age, it was not required of them. The father always provides for the son (2 Cor. 12:14). In one sense, our adoption is not yet final, because we are awaiting the return of Christ and the redemption of our bodies (Rom. 8:23). Some scholars think that this second stage in our adoption corresponds to the Roman practice when a man adopted someone outside his family to be his son. First there was a private ceremony at which the son was purchased; then there was a public ceremony at which the adoption was declared openly before the officials. Christians have experienced the first stage: we have been purchased by Christ and indwelt by the Spirit. We are awaiting the second stage: the public declaration at the return of Christ when “we shall be like Him” (1 John 3:1–3). We are “sons and heirs,” and the best part of our inheritance is yet to come (see 1 Peter 1:1–5). (See context in The Bible Exposition Commentary or borrow Be Free: An Expository Study of Galatians) God's Heirs Read: Galatians 3:26-4:7 You are no longer a slave but a son, and if a son, then an heir of God through Christ. —Galatians 4:7 When friends of ours considered having an orphan from another country come to live with their family, they prayerfully faced their feelings about many issues. To bring the child into the US, they would have to adopt her, giving her the same rights and status as their own children. She would become one of their heirs. They were not unwilling to share what they had, but they struggled with the long-term implications of what they were about to do. To care for a foster child is a compassionate, unselfish undertaking. But to choose to adopt is an even more serious responsibility. Isn’t it amazing that in His eternal plan, God chose to adopt us as His sons and daughters in Christ? Giving us more than care and compassion, God has made us His heirs. The Bible says that Christ redeemed us “that we might receive the adoption as sons. . . . And if a son, then an heir of God through Christ” (Gal. 4:5,7). What do we inherit? All the riches of God’s mercy, grace, and love, as well as His presence and His peace. We inherit a relationship with Him now and forever. Worthy? Oh, no! The marvel of it is That I should know such boundless love as this! And so, I'm rich; with Christ I am joint heir, Since He once stooped my poverty to share. —Young When you receive Christ, you become an heir to the riches of heaven. Living Royally You are no longer a slave but a son, and if a son, then an heir of God through Christ. —Galatians 4:7 Today's Scripture: Galatians 3:19-4:7 There is an ancient story about a man named Astyages who determined to do away with a royal infant named Cyrus. He summoned an officer of his court and told him to kill the baby prince. The officer in turn delivered the youngster to a herdsman with instructions that he should take him high up into the mountains where the baby would die from exposure. The herdsman and his wife, however, took the child and raised him as their own. Growing up in the home of those humble peasants, he naturally thought they were his real parents. He was ignorant of his royal birth and his kingly lineage. Because he thought he was a peasant, he lived like one. Many Christians fail to realize the royal heritage that is theirs in Christ. They live as spiritual peasants when they should be living royally. According to the apostle Paul, believers “are all sons of God through faith in Christ Jesus” (Galatians 3:26). He also said, “Because you are sons, God has sent forth the Spirit of His Son into your hearts, crying out, ‘Abba, Father!’ Therefore you are no longer a slave but a son, and if a son, then an heir of God through Christ” (4:6-7). Reflect & Pray Rejoice—the Lord is King! Your Lord and King adore! Rejoice, give thanks, and sing And triumph evermore. —Wesley God has given all we need For life and godliness, But we still have to put to use The gifts that we possess. —Sper A child of the King should reflect his Father's character. Galatians 4:8 However at that time, when you did not know God, you were slaves to those which by nature are no gods. KJV Galatians 4:8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. However at that time Ex 5:2; Jer 10:25; Jn 1:10; Acts 17:23,30; Ro 1:28; 1 Cor 1:21; Eph 2:11,12; 4:18; 1 Th 4:5; 2 Th 1:8; 1 Jn 3:1 when you did not know God Josh 24:2,15; Ps 115:4-8; 135:15-18; Isa 44:9-20; Jer 10:3-16; Acts 14:12; 17:29; Ro 1:23; 1 Cor 8:4; 10:19,20; 12:2; 1 Th 1:9; 1 Pe 4:3 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:1-11 - Don Anderson Galatians Study 7; More Notes on Galatians Study 7; Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! III. Paul now begins his appeal to his readers to drop their legalism (Galatians 4:8-31) A. The acceptance of Jewish legalism is a return to bondage (Galatians 4:8-11) i. Their past condition of bondage (Galatians 4:8) ii. Their present deliverance from bondage (Galatians 4:9a) iii. Their legalism as a return to bondage (Galatians 4:9b-10) iv. Their action a cause of concern to him (Galatians 4:11) B. The appeal from his relations to them (Galatians 4:12-20) i. The appeal for them to adopt his position (Galatians 4:12a) ii. The reminder of his past relations to them (Galatians 4:12b-14) iii. The change in their relation to him (Galatians 4:15-18) iv. The travail he is undergoing for them (Galatians 4:19-20) C. The appeal from the two contrasted covenants (Galatians 4:21-31) i. The question to those desiring to be under law (Galatians 4:21) ii. The story of Abraham's two sons (Galatians 4:22-23) iii. The allegorical interpretation of the story (Galatians 4:24-30) a. The two mothers representing two covenants (Galatians 4:24a) b. The description of the two covenants (Galatians 4:24b-28) 1. The one representing a covenant of bondage (Galatians 4:24b-25) 2. The other representing a covenant of freedom (Galatians 4:26-28) c. The expulsion of the slave woman and her son (Galatians 4:29-30) IV. The conclusion from the story (Galatians 4:31) REMEMBER YOUR FORMER HOPELESS STATE In this verse Paul begins to make his appeal and begins with appealing to their memory. That is always a good place to begin, because we all are so prone to wander, so quick to forget God's past great mercies and grace! We need to be like the Israelites when they crossed the Jordan into the promised land and were instructed to set up stones of remembrance (read Josh 4:3, 6,7), so that when they saw these stones in the future, they would remember God's grace in bringing them across the dry river bed of the raging Jordan and into the land of milk and honey. Believers have been brought into the "promised land" in Christ, and we need to frequent the site of our stones of remembrance because our fallen flesh causes us to forget (and often very quickly!) John Stott summarizes Paul's appeal - His argument is this: ‘If you were a slave and are now a son, if you did not know God but have now come to know Him and to be known by Him, how can you turn back again to the old slavery? How can you allow yourself to be enslaved by the very elemental spirits from whom Jesus Christ has rescued you?’ (See context in The Message of Galatians ) Before his readers were saved by grace through faith, they were hopeless (and helpless). Writing to the Ephesians Paul said remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world.13 But now in Christ Jesus you who formerly were far off have been brought near by the blood of Christ. (Eph 2:12+) However at that time - At what time? When you were enslaved to Sin and Satan, before you were saved by grace through faith (Eph 2:8-9+). Before the "wind" of the Spirit swept in bringing regeneration (Titus 3:5-7+) and rebirth (Jn 3:3-8), that terrible time in your pagan past when you lived as a slaves to your flesh. Paul gives a "multi-colored" description of this ugly past writing that "we also once were foolish ourselves, disobedient, deceived, enslaved to various lusts and pleasures, spending our life in malice and envy, hateful, hating one another." (Titus 3:3+). That's the way they had behaved when they did not know God. When you did not know God - Not is the negative particle ou which signifies not "relative" negation but absolute negation. You absolutely did not know God! Know is perfect tense indicating this was there settled state/condition for when they were born, they were spiritually dead in Adam (born into his "race" of sinners - Ro 5:12+). They were born with a sinful predisposition which caused them to sin and to hide from God and even to be hostile toward Him (cf Col 1:21+). You had knowledge of the so-called gods but missed the truth of the one and only true and living God. The only way to know God is to know Christ. No Christ, no hope! John writes "No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him." (Jn 1:18, cf Jn 14:9, 10, 11) And as Jesus declared “This is eternal life, that they may know You, the only true God, and Jesus Christ Whom You have sent." (Jn 17:3) Know (1492)(eido, oida - eido is used only in the perfect tense = oida) means in general to know by perception. Eido/oida is distinguished from ginosko (epiginosko, epignosis - the other major NT word group for knowing) because ginosko generally refers to knowledge obtained by experience or "experiential knowledge". On the other hand, eido/oida often refers more to an intuitive knowledge, although this distinction is not always clear cut. Eido/oida is not so much that which is known by experience as an intuitive insight that is drilled into one's heart. Eido/oida is a perception, a being aware of, an understanding, an intuitive knowledge which in the case of believers can only be given by the Holy Spirit. And so eido/oida suggests fullness of knowledge, absolute knowledge (that which is without a doubt), rather than a progress in knowledge (cp ginosko).
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Wiersbe adds "Now they were abandoning their liberty in Christ and going back into bondage. They were “dropping out” of the school of grace and enrolling in the kindergarten of Law! They were destroying all the good work the Lord had done in them through Paul’s ministry." (Borrow Be Free: An Expository Study of Galatians)) You were slaves to those which by nature are no gods - You were (aorist tense) = past tense. "B.C." that is before Christ became your Lord (Ro 10:9-10+) and your life (Col 3:4+). Paul reminds them of their abject enslavement to so-called gods (PLURAL) that do not even exist! This is clearly a reference to idolatry which was the prevalent practice of the polytheistic pagans. Paul is reminding them of the absurdity of their former allegiance to what was in essence "vanity" (emptiness, futility).He takes them back to the days of living in bondage. This statement does beg the question - if they were not gods, then to what were they enslaved. The implication is that they were enslaved to the demonic influences that were behind these "no gods" as Paul alluded to in his first letter to the Corinthians... Therefore concerning the eating of things sacrificed to idols, we know that there is no such thing as an idol in the world, and that there is no God but one. (IN OTHER WORDS IDOLS DO NOT REPRESENT REAL "GODS") 5 For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords, (1 Cor 8:4-5) What do I mean then? That a thing sacrificed to idols is anything, or that an idol is anything? 20 No, but I say that the things which the Gentiles sacrifice, they sacrifice to demons and not to God; and I do not want you to become sharers in demons. (1 Cor 10:19-20)
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Wiersbe writes that "One of the tragedies of legalism is that it gives the appearance of spiritual maturity (ED: see Col 2:23+) when, in reality, it leads the believer back into a ‘second childhood’ of Christian experience.” (See context Be Free - Galatians) Exchange Legalism for True Spirituality or borrow Be Free: An Expository Study of Galatians) Wayne
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Wiersbe adds "They were giving up the power of the Gospel for the weakness of Law, and the wealth of the Gospel for the poverty of Law. The Law never made anybody rich or powerful; on the contrary, the Law could only reveal man’s weakness and spiritual bankruptcy. No wonder Paul weeps over these believers, as he sees them abandon liberty for bondage, power for weakness, and wealth for poverty." (See context The Wiersbe Bible Commentary or borrow Be Free: An Expository Study of Galatians)
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Wiersbe asks "Is your Christian life moving forward into liberty or backward into bondage? Think carefully before you answer." (See context in The Wiersbe Bible Commentary or borrow Be Free: An Expository Study of Galatians) Galatians 4:18 But it is good always to be eagerly sought in a commendable manner, and not only when I am present with you. KJV Galatians 4:18 But it is good to be zealously affected always in a good thing, and not only when I am present with you. NET Galatians 4:18 However, it is good to be sought eagerly for a good purpose at all times, and not only when I am present with you. NLT Galatians 4:18 If someone is eager to do good things for you, that's all right; but let them do it all the time, not just when I'm with you. NIV Galatians 4:18 It is fine to be zealous, provided the purpose is good, and to be so always and not just when I am with you. it is good always to be eagerly sought Nu 25:11-13; Ps 69:9; 119:139; Isa 59:17; Jn 2:17; 1 Cor 15:58; Titus 2:14; Rev 3:19 I am present with you Galatians 4:20; Philippians 1:27; 2:12 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:12-20 - Don Anderson Galatians Study 8; More Notes on Galatians Study 8 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! NOTHING WRONG WITH BEING ZEALOUS Zeal is marked by active interest and enthusiasm and is a good thing if it is directed at the right object and has the right motives. Paul encourages rightly directed zeal. But - Term of contrast - the non-commendable manner versus the commendable manner. Vine adds that this but is Paul's way of "introducing a general reflection intended to obviate (prevent) the deduction (THAT HIS READERS MIGHT HAVE) from what had just been said (REFERRING TO THE "NEGATIVE" STATEMENT PAUL HAD MANDE IN VERSE 17), that the apostle was unwilling that anyone but himself should show an interest in them." (Collected Writings of W E Vine) (ED: To the contrary, he was willing to accept and commend anyone who would have come to them with good "Gospel motives.") It is good always to be eagerly sought in a commendable manner - The NIV has an excellent rendering - "It is fine to be zealous, provided the purpose is good." Paul is saying in essence it is good if the Galatians were sought after by anyone who had the admirable goal of seeking to evangelize, edify or equip them with the Gospel. Paul was not opposed to zeal of others who might come into the midst of the Galatians, but only insisted that they always have good purposes. Paul had come to them zealously with the Gospel that liberated, but the Judaizers had come zealously with legalism that enslaved. Thomas Schreiner - If one is zealous for what is good, one’s life will be pleasing to God. In other words, Paul was not jealous for his own reputation. If others had arrived in Galatia, preached the gospel, and strengthened the Galatians in the faith, he would have rejoiced. (See context in Galatians - ZECNT) Campbell - Acknowledging that it was good for anyone to be sought after, Paul nonetheless insisted that the intention must be honorable, but in the case of the Judaizers it was not. (See context in Bible Knowledge Commentary) Commendable ("for a good purpose" - NET)(2570)(kalos) describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. It always provided that the interest taken is of a healthy character and for a worthy end. MacDonald paraphrases it "Paul says, in effect, “I do not mind others fussing over you, even when I am absent from you, as long as they are doing so with pure motives and for a good cause.” (See Believer's Bible Commentary:) And not only when I am present with you - The NIV translation has "and to be so always and not just when I am with you."
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Wiersbe says "Paul knew what had happened: the Judaizers had come in and stolen their hearts!" (Borrow Be Free: An Expository Study of Galatians)) THOUGHT - The message is that we ALL need to be very careful in listening to false teachers. I remember a young Hispanic husband and wife who were radically committed to sharing the Gospel when we traveled into Mexico on an evangelistic tour. I will never forget when Miguel even got out of the vehicle to witness to the Mexican border guard! We thought we would all be restricted from entering Mexico! And so we all could see "great things" in store for Miguel when we returned to America. But it was not to be because the couple came back and somehow were enticed into a cult in Central Texas. I remember pleading with them in my home, almost to the point of tears, begging them to come out of the cult (they were living on a commune by then - it was not David Koresh if you are wondering). I will never forget that the husband seemed to waver momentarily, but the wife was absolutely steadfast and adamant, refusing to budge an inch. Not long after that they totally cut off all communication (they had "lost that loving feeling" -- I had been a benefactor to them in a time of great need) and I never heard from them again. That was over 30 years ago. So I can sympathize with the deep grief that Paul was feeling over the Galatians. It is very painful and even after over 30 years it still hurts me deeply to think of Miquel and Sylvia and little Miguelito! I pray they all came out of the cult and were genuinely saved but only God knows! Heaven is going to be a most interesting place for many reasons! MacArthur agrees writing "Paul was saying. “What made you lose that satisfaction? Why have you turned against me and against the gospel of grace?”" (See Galatians MacArthur New Testament Commentary) Matthew
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Wiersbe - Christian Freedom: Born Free (Listen to the related sermon by Wiersbe - Christian Freedom: Born Free) (Also borrow Be Free: An Expository Study of Galatians) I. Introduction. A. Text: Galatians 4:19. B. Abraham signifies faith. Sarah represents the covenant of grace. Isaac symbolizes the believer. Ishmael stands for the flesh, the old nature. Hagar represents the old covenant--the law. C. The conflicts that Christians engage in today are the spirit versus the flesh and law versus grace. II. The spirit versus flesh. A. The new nature is different in birth. 1.We were born into the old nature. 2. God rejects the first birth. If we have only been born once we are sinners and will die in our sins. 3. The second birth preserves us from the second death. B. The new nature behaves differently. 1. The new nature brings joy. 2. The new nature is submissive to the Father. C. The new nature has a different blessing. 1. The new nature makes us heirs with God. 2. The old nature gives us nothing. 3. The new nature gives us freedom. 4. The new nature gives blessing because it is in fellowship with the Father. III. The law versus grace. A. The law was added--it was never intended to be the first wife. B. The law was a temporary servant to reveal sin. C. The law does not bring birth, it brings death. D. The law gives birth to slaves. E. The law was thrown out. F. The strength of sin was the law. (1 Corinthians 15) G. The law was never meant to return to the church. Soiled-Rag Masterpiece My little children, . . . I labor in birth again until Christ is formed in you. —Galatians 4:19 An artist was once falsely accused of a crime and thrown into prison. Although allowed to take his brushes and paints with him, he had no way of obtaining a canvas. One day in desperation he asked a guard for something upon which he might paint. Indifferently, the man picked up a dirty old handkerchief and tossed it to him, saying, “There, see what you can do with that soiled rag!” The artist, being a Christian, painted on it his concept of the face of Jesus. Having labored long and diligently on the painting, he thought he would show it first of all to the man who had given him the dirty piece of cloth for a canvas. When the guard looked at the beautiful image, his heart was moved, and tears welled up in his eyes. The painting later became famous. If one man could take an old, soiled rag and make it glow with such loveliness that a thoughtless, indifferent prison guard was moved to tears by it, just think what the Master Artist could do with our lives if we would let Him have His way with us. Reflect & Pray I am the Lord’s—yet, teach me all it meaneth, All it involves of love and loyalty, Of holy service, full and glad surrender, And unreserved obedience unto Thee! —Bennett The best commentary on the Bible is a Christ-filled life. True Freedom Galatians 4:19-5:1 Stand fast therefore in the liberty by which Christ has made us free. —Galatians 5:1 In 1776, the 13 British colonies in North America protested the limitations placed on them by the king of England and engaged in a struggle that gave birth to a brand-new republic. The infant nation soon adopted that now-famous document known as the Declaration of Independence. Almost 2,000 years ago, the Lord Jesus cried out on the cross, “It is finished,” proclaiming the believer’s “declaration of independence.” All of humanity was under the tyranny of sin and death. But Christ, the sinless One, took our place on Calvary and died for our sins. Having satisfied God’s righteous demands, He now sets free for eternity all who trust in Him. Paul wrote, “Christ has redeemed us from the curse of the law, having become a curse for us” (Galatians 3:13). Romans 8 assures us, “There is therefore now no condemnation to those who are in Christ Jesus . . . . For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death” (vv.1-2). Galatians 5:1 urges all who have been redeemed to “stand fast therefore in the liberty by which Christ has made us free.” Reflect & Pray Now are we free—there's no condemnation! Jesus provides a perfect salvation; "Come unto Me," O hear His sweet call! Come—and He saves us once for all. —Bliss Our greatest freedom is freedom from sin. Galatians 4:20 but I could wish to be present with you now and to change my tone, for I am perplexed about you. KJV Galatians 4:20 I desire to be present with you now, and to change my voice; for I stand in doubt of you. NLT Galatians 4:20 I wish I were with you right now so I could change my tone. But at this distance I don't know how else to help you. I could wish to be present with you now - 1 Corinthians 4:19-21; 1 Th 2:17,18; 1 Th 3:9 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:12-20 - Don Anderson Galatians Study 8; More Notes on Galatians Study 8 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! PAUL'S DESIRE TO BE PRESENT WITH THE GALATIANS but I could wish to be present with you now - Paul like any loving parent expresses the thought that a personal visit might help resolve his complexity. Robertson on I could wish - Imperfect active, I was wishing like Agrippa's use of eboulomēn in Acts 25:22, "I was just wishing. I was longing to be present with you just now (arti)." (Galatians 4 - Robertson's Word Pictures in the New Testament) W E Vine on I could wish - cp. Acts 25:22; Romans 9:3; though the word translated “could wish” is different in each place, the tense is the same. He was willing to come to them, but was unable to do so, therefore the ellipsis to be supplied is not “but I do not,” it is “if that were possible.” I could wish (2309)(thelo) speaks of Paul's desire and willingness to come to them, although he was unable to do so. Thomas Schreiner - The letter to the Galatians cannot replace a face-to-face encounter in which Paul can engage the Galatians in conversation. If he were present with them, he could respond in the dynamics of everyday life to each issue they raise. Since he is absent from them, however, he must resort to writing, not knowing how they will react. (Galatians - ZECNT) And to change my tone - "change my tone of voice" (NET) Compare his "tone" in Gal 3:1, 3+ where he felt compelled to address them as "foolish Galatians." Couch - Paul realized how difficult it was to communicate his true feelings in written instead of spoken words, which are accompanied by physical presence with eye contact, gestures, and tone of voice. Luther, who had his own problems with the effects of harsh words, wrote: "The apostle wishes he were with them, so that he might temper and change his tone as he sees necessary. If he saw any of them troubled, he could temper his words so they would not be oppressed by them with more heaviness; conversely, if he saw others high-minded, he could reprehend them sharply, lest they should be too complacent and careless and eventually despise God." (Ibid)
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Wiersbe - Paul began with the two sons, Ishmael and Isaac (Gal. 4:22-23), and explained that they illustrate our two births: the physical birth that makes us sinners and the spiritual birth that makes us the children of God. (See context in Be Free Galatians: Exchange Legalism for True Spirituality or borrow Be Free: An Expository Study of Galatians) That Abraham had two sons - Paul is going to use these two sons, Ishmael and Isaac to illustrate the difference between law and grace. The Judaizers of course boasted in having "Father Abraham" as their genetic father. It was in their racial descent from him that most Jews of Paul’s day placed their trust for salvation. As Jews they were indeed children of Abraham and they flaunted this as making them the unique people of God. They felt that if you wanted to be part of the people of God you had to do as they did and specifically had to adhere to the Law of Moses. Paul had refuted this false belief in Gal 3:7 writing "Therefore, be sure that it is those who are of faith who are sons of Abraham." The requirement for being a child of Abraham (a spiritual child) was only one thing, faith, not genetic descent! In Gal 3:14 Paul added that "in Christ Jesus the blessing of Abraham might come to the Gentiles so that we would receive the promise of the Spirit through faith." And in Gal 3:29 he said "And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise." So the Galatian Gentiles might not be Jews, but they could still be Abraham's descendents. THOUGHT ON "FATHER ABRAHAM" - Ray Pritchard points out that "If you could find Abraham back there somewhere, you were in God’s family. Paul is saying, “Not so!” God’s family is made up of those who have a relationship with him by faith in Jesus Christ. It’s a matter of faith, not your family tree. This is a crucial point to consider because millions of people today think that being right with God is merely a matter of spiritual pedigree. They say things like, “I’m Catholic so I must be okay.” Or “I was baptized Presbyterian so I know I’m going to heaven.” Or “My father was a Baptist minister and that puts me in good with God.” Or they trust in their Lutheran heritage or their Episcopal connections or their Methodist church membership or their Charismatic leanings. Joe Moakley, the recently-deceased Democratic Congressman from Massachusetts, liked to joke that when a child is born into an Irish family in Boston, three things automatically happen. He is baptized into the Catholic Church, registered with the Democratic Party, and given a union card. Down South where I come from almost everyone was Baptist, and many folks trusted in their baptism by a Baptist pastor as their assurance of eternal life. Others think that because they are the children of a missionary or of a pastor, they must be in good standing with God. But it is not true. You don’t go to heaven because you get credit for what your mother or father believed. That may help you on earth; it won’t make a dime’s worth of difference in eternity. The problem in Galatia was this: The Judaizers taught that you either had to be a Jew or you had to act like a Jew in order to be saved. That meant being circumcised and keeping the outward trappings of the Law of Moses. The Judaizers said, “Who’s your father?” Paul said, “I’ve got another question. Who’s your mother?” In Matthew John the Baptist said to the Jews coming to him for baptism "Therefore bear fruit in keeping with repentance; and do not suppose that you can say to yourselves, ‘We have Abraham for our father’; for I say to you that from these stones God is able to raise up children to Abraham." In John 8 we read... They answered and said to Him, “Abraham is our father.” Jesus *said to them, “If you are Abraham’s children, do the deeds of Abraham. 40 “But as it is, you are seeking to kill Me, a man who has told you the truth, which I heard from God; this Abraham did not do. 41 “You are doing the deeds of your father.” They said to Him, “We were not born of fornication; we have one Father: God.” 42 Jesus said to them, “If God were your Father, you would love Me, for I proceeded forth and have come from God, for I have not even come on My own initiative, but He sent Me. 43 “Why do you not understand what I am saying? It is because you cannot hear My word. 44 “You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning, and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. (John 8:39-44) Barton - While the Judaizers focused on the minute aspects of law keeping described in Leviticus and Deuteronomy, Paul turned to another part of the Law, the historical account of Abraham, father of the Jewish nation (see also 3:6-29), to illustrate his point. The Judaizers, indeed all Jews, took great pride in their descent from godly Abraham. However, as John the Baptist and Jesus pointed out, merely being descended from Abraham was not enough to secure salvation (see Matthew 3:9; John 8:37-44). Paul made the same point in this section, though from a slightly different angle. (Galatians) One by the bondwoman - Refers to the Egyptian maid Hagar who bore Abraham his first son Ishmael. Barton - In ancient times, a mother's status affected the status of her children. Paul reminded his readers that Abraham had two types of sons—one born of a slave woman and one born of a free woman. Paul wanted the Galatians to consider which type of descendant these Judaizers were more like and then decide which they themselves desired to be like. (See Life Application New Testament Commentary) Bondwoman (3814)(paidiske diminutive of pais = a girl, youth) refers to a young girl or maiden. In NT refers to a slave girl or female slave. This very word is used 6 times (see uses below) in the Septuagint translation of Genesis 16 to refer to Hagar. Gilbrant - In classical Greek paidiskē is a flexible term. It often denotes a “female slave” or “servant girl.” In addition, it is also used to refer to a prostitute. However, it can mean “young girl” with no reference to social position (Liddell-Scott). In later periods paidiskē refers only to female slaves or servants (Bauer). An example is found in a papyrus from the Third Century A.D. containing a letter from a man to his sister. He encourages her to “make my slave-girl (paidiskē) be properly industrious” (Moulton-Milligan). The Septuagint uses paidiskē, with rare exception (e.g., Ruth 4:12 uses na‛ărāh “girl”), to translate two Hebrew words shiphcāh and ’āmāh. Both terms refer to a female slave or servant. These terms often carry the added meaning of concubine or mistress. In the New Testament paidiskē always refers to a female slave or servant. The female slave can be a concubine. Galatians 4:22, for example, refers to Abraham having two sons, “one by the slave woman” (NIV; “bondmaid,” KJV [paidiskē]). However, paidiskē may also refer simply to a servant girl with no sexual relationship implied. In John 18:17 a servant girl accused Peter of being a disciple of Jesus. (Complete Biblical Library Greek-English Dictionary) Paidiske - 12 x - bondwoman(5), servant-girl(4), servant-girls(1), slave-girl(2), slaves*(1), women(1). Matt. 26:69; Mk. 14:66; Mk. 14:69; Lk. 12:45; Lk. 22:56; Jn. 18:17; Acts 12:13; Acts 16:16; Gal. 4:22; Gal. 4:23; Gal. 4:30; Gal. 4:31 Paidiske in the Septuagint - Gen. 12:16; Gen. 16:1; Gen. 16:2; Gen. 16:3; Gen. 16:5; Gen. 16:6; Gen. 16:8; Gen. 20:14; Gen. 20:17; Gen. 21:10; Gen. 21:12; Gen. 21:13; Gen. 24:35; Gen. 25:12; Gen. 29:24; Gen. 29:29; Gen. 30:3; Gen. 30:4; Gen. 30:5; Gen. 30:7; Gen. 30:9; Gen. 30:10; Gen. 30:12; Gen. 30:18; Gen. 30:43; Gen. 31:33; Gen. 32:5; Gen. 32:22; Gen. 33:1; Gen. 33:2; Gen. 33:6; Gen. 34:4; Gen. 35:25; Gen. 35:26; Exod. 20:10; Exod. 20:17; Exod. 21:20; Exod. 21:32; Exod. 23:12; Lev. 25:6; Lev. 25:44; Deut. 5:14; Deut. 5:21; Deut. 12:12; Deut. 12:18; Deut. 15:17; Deut. 16:11; Deut. 16:14; Deut. 28:68; Jdg. 9:18; Jdg. 19:19; Ruth 2:13; Ruth 4:12; 1 Sam. 25:41; 2 Sam. 6:20; 2 Sam. 6:22; 2 Sam. 17:17; 2 Ki. 5:26; Ezr. 2:65; Neh. 7:67; Est. 7:4; Ps. 86:16; Ps. 116:16; Ps. 123:2; Eccl. 2:7; Jer. 34:9; Jer. 34:10; Jer. 34:11; Jer. 34:16; Amos 2:7; And one by the free woman - Sarah, Abraham's wife. Free (unbound, unshackled)(1658) see use of eleutheros (See also eleutheroo) - Note Paul's emphasis on freedom using this word 5 times in his argument in Gal 4:21-31 (5 of 23 NT uses - Gal 4:22, 23, 26, 30, 31).
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Wiersbe applies this section to a modern setting - Individual churches and Christians can make the same mistake the Galatians were making: they can fail to cast out Hagar and Ishmael. Legalism is one of the major problems among Christians today. We must keep in mind that legalism does not mean the setting of spiritual standards; it means worshiping these standards and thinking that we are spiritual because we obey them. It also means judging other believers on the basis of these standards. A person can refrain from smoking, drinking, and attending theaters, for example, and still not be spiritual. The Pharisees had high standards; yet they crucified Jesus. The old nature loves legalism, because it gives the old nature a chance to “look good.” It costs very little for Ishmael not to do certain bad things, or to do certain religious deeds, just so long as he can remain Ishmael. For seventeen years Ishmael caused no trouble in the home; and then Isaac came along, and there was conflict. Legalism caters to Ishmael. The Christian who claims to be spiritual because of what he doesn’t do is only fooling himself. It takes more than negations to make a positive, fruitful spiritual life. No doubt the Judaizers were attractive people. They carried credentials from religious authorities (2 Cor. 3:1). They had high standards and were careful in what they ate and drank. They were effective in making converts and liked to advertise their accomplishments (Gal. 4:17–18; 6:12–14). They had rules and standards to cover every area of life, making it easy for their followers to know who was “spiritual” and who was not. But the Judaizers were leading the people into bondage and defeat, not liberty and victory, and the people did not know the difference. In the closing chapters of this letter, Paul will point out the greatest tragedy of legalism: it gives opportunity for the flesh to work. The old nature cannot be controlled by Law; eventually it has to break out—and when it does, watch out! This explains why legalistic religious groups often have fights and divisions (“ye fight and devour one another,” Gal. 5:15), and often are plagued with the defiling sins of the flesh (Gal. 5:19ff). While every church has its share of these problems, it is especially prominent in those groups where there is an atmosphere of legalism. When you invite Hagar and Ishmael to live with Sarah and Isaac, you are inviting trouble. Thank God, the Christian is set free from the curse of the Law and the control of the Law. “Cast out the bondwoman and her son.” It may pain us deeply, as it did Abraham; but it must be done. To attempt to mix Law and grace is to attempt the impossible. It makes for a frustrated, barren Christian life. But to live by grace, through faith, gives one a free and fulfilling Christian life. What is the secret? The Holy Spirit. And it is this secret that Paul will share in the closing “practical” chapters of the letter. Meanwhile, you and I need to beware lest Ishmael and Hagar have crept back into our lives. If they have—let us cast them out. (See context in Be Free Galatians: Exchange Legalism for True Spirituality or borrow Be Free: An Expository Study of Galatians) Galatians 4:31 So then, brethren, we are not children of a bondwoman, but of the free woman KJV Galatians 4:31 So then, brethren, we are not children of the bondwoman, but of the free. we are not children of a bondwoman Galatians 5:1,13; John 1:12,13; 8:36; Hebrews 2:14,15; 1 John 3:1,2 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:21-5:1 - Don Anderson Galatians Study 9; More Notes on Galatians Study 9 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! The allegorical interpretation of the story (Galatians 4:24-30) a. The two mothers representing two covenants (Galatians 4:24a) b. The description of the two covenants (Galatians 4:24b-28) 1. The one representing a covenant of bondage (Galatians 4:24b-25) 2. The other representing a covenant of freedom (Galatians 4:26-28) c. The expulsion of the slave woman and her son (Galatians 4:29-30) The conclusion from the story (Galatians 4:31) WE ARE CHILDREN OF THE FREE WOMAN Paul ends the doctrinal section not at v31 but in v1 of the next chapter - a poor chapter break! As W E Vine and most other writers conclude "The close of the chapter at this point is unhappy, for 5:1 is obviously the conclusion of the argument developed in the preceding paragraph." So you come to the epitome of Paul's letter, to a verse that many commentators call the key verse in the book. Galatians 5:1+ - It was for freedom that Christ set us free; therefore keep standing firm (present imperative) and do not be subject (KJV = entangled; present imperative with a negative) again to a yoke of slavery. Don Anderson asks how do you keep from becoming entangled in a yoke of slavery. You substitute the yoke of the law for the yoke of grace. Matthew 11:28-30 Come unto me all ye who are weary and heavy laden and I will give you rest. Take My yoke upon you, [if you want a yoke] and learn of Me, for I am meek and lowly of heart. And you shall find rest for your souls. For My yoke is easy, and My burden is light." So then - Term of conclusion. Do you want the summary? Based on all Paul has taught, especially in Gal 4:21-30, he now draws this conclusion. Vine adds that "The apostle, having fully established the difference between law and grace, flesh and spirit, bondage and freedom, and their incompatibility one with another, now makes direct application of the inference to be drawn from the allegory, which is that the inheritance is given by promise to faith, and cannot be obtained by works done in obedience to law."