Bible Commentaries
Galatians 4

Verses 1-3

HEIRS AND SLAVES

What I am saying is that as long as the heir is underage, he is no different from a slave, although he owns the whole estate. Galatians 4:1

Paul is continuing on with the idea of "heirs" which he had discussed at the end of chapter three. There is much for us to understand here. Quite plainly, there seems to be only two categories of the Christian life. Either a person can be a child or become a full grown heir in the Kingdom of God. It is clear here that if a person remains a child that person will continue in a state that is very similar to slavery.

Although technically an immature Christian may own the whole estate, yet, that person is not able to enjoy the estate, truly participate in it or even understand it for that matter. The word here is the Greek nhpiov, meaning a minor, infant or child, and is used by the Apostle as a contrast with the Greek teleiov, those who are full grown.^(F1)

What a tragedy it is today that churches are filled with spiritual infants who cannot in the least appreciate the depths or the glories of the kingdom bequeathed to them. Nor can they receive the authority and power which is vested in the kingdom that they should inherit. This is the big problem with legalism. Wiersbe sums it up saying, "So when the Judaizers led the Galatians back into legalism, they were leading them not only into religious bondage, but also into moral and spiritual infancy and immaturity."^(F2)

In Colossians 2:20-23, Paul brings up some of the legalistic rules that Christians in his day had fallen into. These are rules like, "Do not handle! Do not taste! Do not touch!" He says that such rules are based on human teachings and although they have an appearance of wisdom and are attractive to people because of the hard discipline of the body, they amount to nothing. They are all destined to pass away.

In Paul's day folks surely didn't have a monopoly on legalistic teaching and practice. It is sad today that many Gentile Christians are getting themselves into bondages over foods, days, and other elementary things. Unfortunately, as the church draws closer to Israel there are many who are getting in bondage to things like wearing the kippa or the tallit. Already, some feel as if they must eat kosher food. This whole matter for Gentiles was settled at the great church council in Acts 15. We surely need to go back and read about it. We also need to read Galatians over and over until we gain some understanding about these things.

Paul describes the condition of childhood, "The heir is subject to guardians and trustees until the time set by his father" (4:2). The word for guardian is the Greek epitropov and it conveys the idea of a steward or manager over the house (cf. Luke 8:3). The Greek word for trustees is oikonomov. These words and concepts are very similar and thus it is a bit confusing. Utley explains it saying, "In Roman law, boys from birth to 14 years of age were in the charge of a legal guardian (cf. 3:23-25). From age 14 to 25, their property was administered by trustees (cf. 4:2). Paul was alluding to this Roman custom by using these precise terms."^(F3)

"So also, when we were underage, we were in slavery under the elemental spiritual forces of the world" (4:3). How true it is that immature Christians remain under the bondage of elementary principles of the world in much the same way that the unredeemed are so held. The basic principles of the world (Gk. stoicheia tou kosmou) can include a lot of things. To begin with the stoicheia are like the ABCs of learning or the elementary principles of knowledge. They include the earthly elements like earth, fire and water. But they also reach up to the heavens and include things like the sun, moon and stars.^{[stoicheia tou kosmou Colossians 2:8; 2:20,] Paul's phrase would be broad enough to include the authoritative moral and religious traditions of both Jews and Gentiles and would thus, perhaps, correct the possible misimpression that only Jews were "imprisoned" and "guarded" before Christ came" (Williams, p.109). Vincent adds to this, "Again, elements of the world is too wide a conception to suit the law, which was given to Israel only. Elements of the world (ta stoiceia tou kosmou). For the word stoiceia in N.T. see Colossians ii. 8, 20; Hebrew v. 12; 2 Peter iii. 10, 12. See on 2 Peter iii. 10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas" (Vincent, p. 67).">(F4)}

The stoichia can include the spiritual beings, whether angelic or demonic.^(F5) So, we see a wide range of meaning in this word. Its basic idea is to line things up or make them stand in a row. We see how that our natural and fallen world tends to operate this way in its attempt to unify people apart from God.^(F6) The stoichia keep us in line with the worldly system.

Luther feels that the stoichia are wide enough to include even Jewish practices of the ceremonial law, such as meat, drink, dress, feasts, cleansings and even sacrifices.^(F7) Indeed, it appears that this is exactly what Paul has in mind by bringing up this subject.

The English scholar, Dr. Peter Pett, illumines us somewhat in regard to this matter saying, "All men are under some restraint, whether through the law, or tradition, or their own laws, or regulations and rules, or the principles by which their society is governed, or by philosophical ideas, or even in their own minds by their belief in invisible forces and influences."^(F8)

It is clear that mature Christians must move beyond the elementary things and not take pride in them or be bound by them. In Colossians 2:8, he speaks again of the stoichia saying, "See to it that no one takes you captive through hollow and deceptive philosophy, which depends on human tradition and the basic principles of this world rather than on Christ." Today millions of Christians have been influenced by the world's thinking, especially in the last two hundred years, as a result of the Enlightenment with all its worldly philosophers.

The Bible makes clear that we who are in Christ must die to these elementary world principles (Colossians 2:20). At best, they are but types and shadows, however, the reality is in Jesus Christ.

Verses 4-5

THE FULL RIGHTS OF SONS

But when the set time had fully come, God sent his Son, born of a woman, born under the law, to redeem those under the law, that we might receive adoption to sonship. Galatians 4:4-5

We see a great mystery here and it is the mystery of the Incarnation. The Incarnation, the coming of God in the flesh, could only happen according to God's precise timing. Thus we see the Greek expression, plhrwma tou cronou (fullness of time). This is a very important expression. Vincent describes it as "the moment by which the whole pre-messianic period was completed."^(F9) The plhrwma is often translated "fullness" or "filling up."

There had to be a long period before humankind was prepared to receive God's salvation. God had to give us thousands of pictures of what redemption was all about. People had to understand faith, grace, and hundreds of other biblical concepts before they could really get the picture. They had to see the temple with its priests and sacrifices. They had to live under the law for those 1,300 years before they would fully understand the need to be freed from its bondages. It was only after the Law of Moses had done its work that they were at all prepared for the coming of Christ.^(F10)

The great prophetic clock or time period of Daniel had to run down. Sixty-nine of the seventy time periods each of seven years each had to elapse before the Redeemer could come (Daniel 9:24-26). The pagan world had to sink to its absolute depths of depravity before people would cry out for a Savior.^(F11) God's people had to run the gamut of law and realize that they with their sinful natures could never live according to God's perfect plan. The three hundred or so messianic prophecies had to reach their fulfillment.

There had to be a lot of physical preparation in the earth itself before the Messiah could appear. The Greek language had to be spread all over the known world by Alexander the Great in the fourth century BC. There had to be a great time of peace or the pax Romana. Roman roads had to be built all over the known world. Safe shipping lanes for international commerce and travel had to be established. At last, the religious and moral searching had to reach a crescendo before the answer to that searching could come. God is in control of history. There was a time for every purpose under heaven. There was a time for God to visit earth.^(F12) There was a precise moment for Jesus to step onto the stage of human history and say, "The time has come…The kingdom of God is near. Repent and believe the good news!" (Mark 1:15).

We might wonder what would have happened had God just gone out into the pagan world and said something like this, "Hi, I am God, and I have a wonderful plan for your life. I have come to tell you how you can repent of your sins, how you can accept my Messiah and know my full salvation!" After the poor pagan had stopped trembling he would probably have asked some urgent questions like, "But sir, what do you mean by 'repent,' and what do you mean by 'sins,' also what do you mean by 'Messiah,' and by 'salvation?'" The pagan would have been missing thousands of redemptive pictures. He would also have been missing thousands of years of holy or redemptive history.

We simply must not pass over the mystery of the Incarnation that is so plainly presented here. The Almighty God sent his only Son to the earth to redeem humanity. He was born into the world of flesh and blood in a little place called Bethlehem. He was born of woman, of the Virgin Mary. He was truly God and truly man, in that wonderful and perfect combination. Also he was born under the law. He became the first person to ever keep the law perfectly. The Messiah knew no sin (2 Corinthians 5:21). There was no guile found in his mouth (1 Peter 2:22). Although he was tempted at every point just as we are he was completely without sin (Hebrews 4:15).^(F13)

The God-Man lived on this earth for some thirty-three years. In his life he fulfilled all righteousness and gave us a perfect pattern. Then through evil men he was accused, judged and crucified as a common criminal. He died in our place, bearing our sins and sorrows but by his blood he brought about our deliverance. After three days Jesus rose from the tomb and overcame all the powers of death and hell. He then ascended to the Father where he awaits the final day of redemption, resurrection of the righteous and judgment of the wicked. As Paul says in Romans 8:32, "He who did not spare his own Son, but gave him up for us all – how will he not also, along with him, graciously give us all things?"

Christ through his precious blood has redeemed us. He did not redeem us with perishable things. He says in 1 Peter 1:18-19, "For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers, but with the precious blood of Christ, a lamb without blemish or defect." Because of this precious redemption Paul challenges us in 1 Corinthians 6:20, "You were bought at a price. Therefore honor God with your body."

God redeemed or purchased us in order that we might become his sons. The technical Greek word used here is uioqesian which refers to adoption. Vincent makes clear that this is not sonship as in the case of Christ, but a sonship conferred on us.^(F14) We should note that all believers are included here, whether they be Jews or Gentiles, male or female. Paul summarizes the mystery of all this in Ephesians 1:5-6. The Apostle says, "he predestined us to be adopted as his sons through Jesus Christ, in accordance with his pleasure and will – to the praise of his glorious grace, which he has freely given us in the One he loves."

Verses 6-7

THE GIVING OF THE SPIRIT

Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, "Abba, Father." Galatians 4:6

The adoption could not be complete without the Spirit. After all, God is spirit and those who worship him must worship him in the spiritual realm (John 4:24). The Holy Spirit's presence in the life of the believer is the one thing that really sets off the Christians from all others. In Old Testament times the Holy Spirit fell upon certain ones in order that they might fulfill the mission God had assigned to them. Now the Holy Spirit is given freely to all believers. The Holy Spirit is the presence of God and the presence of the Son in the human heart. As Stott says, "He sent his Son that we might have the status of sonship, and he sent his Spirit that we might have an experience of it."^(F15)

In essence, the whole godhead is involved in this process, or the whole Trinity is involved in our salvation.^(F16) The Holy Spirit of God now lives in the believer's heart (Gk. kardia) or his inmost being. The Holy Spirit comes within us to bring great joy, peace, victory and a lot of other wonderful things. He also comes to be the "earnest," "down-payment" or "guarantee" of our eventual redemption. Paul says in Romans 8:15-16, "For you did not receive a spirit that makes you a slave again to fear, but you received the Spirit of sonship. And by him we cry, 'Abba, Father.' The Spirit himself testifies with our spirit that we are God's children."

That cry of "Abba" (Father) must have been heard often on the lips of Jesus. The disciples must have heard it so many times that it had become sacred to them and thus it was preserved in the original language of Aramaic.^{Abba was the address of a small child to his father" (Guzik, v. 6). Morris comments, "It was the kind of language that would eventually lead the church to formulate the doctrine of the Trinity" (Morris, p. 130).">(F17)} The Holy Spirit within us now cries out "Abba" to our Father or Daddy. The Holy Spirit not only strengthens us, guides us, and encourages us but he makes a constant intercession for us before the Father (Romans 8:26).

This same Spirit reminds us of our spiritual inheritance, that we are no longer slaves but adopted sons and daughters of God. Through the Spirit we are now partakers of the divine nature (2 Peter 1:4) and inheritors of the divine promise.

"So you are no longer a slave, but God's child; and since you are his child, God has made you also an heir" (4:7). We must apologize because it is impossible to be "politically correct" here. The Bible is speaking specifically of "sons" and not of "daughters." God has to speak this way because he is talking about the ancient laws of inheritance which always passed to the son. If we do not keep the gender straight we will have ourselves a theological mess. However, we must point out that the full salvation of God comes to all believers and in this sense there is no difference between male, female, slave, free, Jew or Greek (cf. 3:28).

Once we were slaves to sin or slaves under the law but now we have become sons. In the ancient world there was a right-of-passage for children as they grew up. For the Romans the age was not definitely fixed, however, it was usually between the ages of 14-17. There was a sacred festival involved called the Liberalia. In this festival the son took off his childhood toga praetexta and put on the adult toga or the virilis. There was an additional custom that when boys or girls grew up they offered their toys to the god Apollo, thereby putting away childish things. In the Greek world the boy came of age at 18. In the Jewish world, it was on the first Sabbath after the boy passed his 12th birthday. At that time he went to the synagogue and fully became a son of the law.^(F18)

By the grace of God we are no longer slaves or children. We are now heirs of God and joint-heirs with Christ (Romans 8:17). We have begun to enjoy a wonderful and blessed spiritual heritage and a life with God that will continue forever.

Verses 8-11

TURNING BACK TO MISERABLE PRINCIPLES?

Formerly, when you did not know God, you were slaves to those who by nature are not gods. Galatians 4:8

Prior to coming to Christ the Galatians, like all pagan peoples, were under the influence of pagan gods. The idea of people bowing down to blocks of wood, to stone or to chunks of metal seems foolish today but this type of worship was carried on without interruption in the human race for thousands of years. We must understand that behind idolatry was a strong satanic attraction. No doubt there were false signs and miracles worked by demons in order to keep people in line with this type of worship. The Galatians had gone from the slavery of such paganism directly to the glorious freedom in Christ.

"But now that you know God – or rather are known by God – how is it that you are turning back to those weak and miserable forces? Do you wish to be enslaved by them all over again?" (4:9). Much of the uniqueness of Christianity is found in this statement. Those who are truly Christians truly know God. The words used here are the Greek gnontes and gnosthentes (both from ginosko) and they relate to the Hebrew word ya-dah. Both words imply an intimate knowledge or personal relationship.^(F19)

Throughout Bible history people have known God personally. Adam knew God since he walked and talked with him in the Eden before his fall (Genesis 2:16-17). Enoch also walked with God and God took him (Genesis 5:24). Also Abraham walked and talked with God on many occasions. I once heard a Jewish Rabbi state that it is a fundamental Jewish imperative to know God. We might add that it is also a fundamental Christian imperative.

We see this deep, intimate knowledge of God in the words of Jesus as he describes what real life is all about, "Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (John 17:3).

Paul adds in another place that we cannot gain the knowledge of God on our own. The truth is that God knew us first and chose us to be his sons and daughters before the world began (Ephesians 1:4). This harkens back to the Christian doctrine of prevenient grace. God chose us before we chose him and God knew us before we knew him. Actually, there is no way we can know him unless he reveals himself to us. Jesus says in Luke 10:22, "…No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him."

The Apostle wants to know how the Galatians could be deeply acquainted with God and still turn back to weak and miserable principles (stoichea). From his statements here we can see how the stoichea are certainly connected to legalism – the do's and don'ts of religion. "They were dropping out of the school of grace and enrolling in the kindergarten of law!…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."^(F20) We have seen earlier how legalism has the appearance of maturity since it seems to teach all the rules of religion and since it treats the flesh with such severity, but in fact it leads to spiritual immaturity in the end.

One famous example of legalistic religion is the evangelist John Wesley. In school he became very religious. "He was the son of a clergyman and became a clergyman himself.

He was orthodox in belief, faithful in morality, and full of good works. He did ministry in prisons, sweatshops, and slums. He gave food, clothing, and education to slum children. He observed both Saturday and Sunday as the Sabbath. He sailed from England to the American colonies as a missionary. He studied his Bible, prayed, fasted, and gave regularly. Yet all the time, he was bound in the chains of his own religious efforts, because he trusted in what he could do to make himself right before God instead of trusting in what Jesus had done."^(F21)

So John Wesley was very religions, even to the point of becoming a missionary to the new world, yet he did not really know God. He was a lost man until Aldersgate in 1738, when he really surrendered his heart to God and came to know the Messiah. That is what real religion is all about. From that point on Wesley brought forth a great spiritual harvest.

Legalism is a sort of short-circuit to real religion. Although it gives the appearance of spiritual maturity it actually transports believers back to a sort of "second childhood" in their Christian experience. It puts the focus on what we can achieve for God and takes the focus away from what Jesus has achieved for us.^(F22)

"You are observing special days and months and seasons and years!" (4:10). Here Paul gets to some of the specifics in which the Galatian Christians were involved. They were probably being allured by the Sabbath celebrations and perhaps celebrations of Jewish feasts. This was no doubt for them a door-opener to the deeper things of the law.

In Israel the whole country almost shuts down for the Sabbath and for the major feast days. There is thus hardly a way not to acknowledge these times. Those of us who have lived in Israel know that many Messianic Jewish Christians and many Gentile Christians as well celebrate the Sabbath and Jewish feast days right along with the regular Christian days and festivals. There is nothing wrong with simple celebration and enjoyment of our Hebrew heritage providing we do not get into bondage to the Sabbath and to Jewish festivals. When we feel compelled that we must celebrate them we have gotten into legalism. We must remember that such things do not save us nor do they merit God's favor in any way. They are but dim reflections of the glorious reality that is in Christ.

We might add that there is nothing wrong with circumcision in itself. Most Messianic Jewish males are circumcised to this day. We have attended several Brit-Milah ceremonies for the circumcision of children in Israel. In earlier times in the US it was customary in some places for male Gentile children to be circumcised when they were born in the hospital. So the act of circumcision is innocent enough in itself. The problem comes when we look upon these things as having salvific properties. The problem comes when we feel compelled to do such things in order to be pleasing to God. We are saved by grace and faith rather than by such works of righteousness.

"I fear for you, that somehow I have wasted my efforts on you" (4:11). The great reformer, John Calvin, says that this expression is harsh "and must have filled the Galatians with alarm."^(F23) It seems here that the great and persistent Apostle Paul is about to "throw in the towel" and give up on the Galatian church. We know however that Paul's great love will not permit such a thing.

Verses 12-16

PAUL'S PLEADINGS

I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. Galatians 4:12

It seems here that Paul is pleading with the Galatians to become like him since he was a free person in Christ. He became like them in order to win them to Christ in the first place. We know from 1 Corinthians 9:19-23, that Paul made this attitude a principle of his ministry. He says in this passage that although he was free he became a slave to win the slaves. He became like a Jew to win the Jews. He also became like those who were under the law to win those under the law. To those who were lawless he became as one not under the law in order to win them. For the gospel's sake he became all things to all people in order to win some people.

It is amazing here that Paul can say to the Galatians, "You have done me no wrong." It seems that Paul has some kind of gracious forgetfulness toward the severe stoning the Galatians gave him in Acts 14:19. In the next verse here in Galatians he will tell us that he was already quite sick when he arrived in Galatia. A stoning on top of a severe sickness was surely not easy to forgive and forget but Paul had managed to do so.

"As you know, it was because of an illness that I first preached the gospel to you" (4:13). There has been much speculation about Paul's illness. Some have suggested an eye disease, while others have suggested epilepsy. In the Interpreter's Bible, T. Stamm says about this, "The difficulty of diagnosing the case of a living patient should warn us of the futility of attempting it for one who has been dead almost nineteen hundred years."^(F24)

When we reflect on the details of Paul's First Missionary Journey it possibly gives us some light on the nature of his disease. Although Paul and his companions arrived at Perga of Pamphylia on the coast, they apparently did not minister there. This is strange since it was a heavily populated area. Instead of ministering there Paul chose to travel up the difficult and dangerous road to Antioch of Pisidia, which was in the highlands of Galatia. Professor, theologian and prolific writer, William Barclay, suggests the reason for this might have been that Paul contracted malaria in the lowlands. That would have surely given him severe headaches. Such headaches have been likened to having a red-hot bar being thrust through one's forehead. Indeed Barclay says that it is very old tradition that Paul was plagued with headaches.^(F25)

We cannot be sure about the nature of Paul's physical problem. We can only be sure from this verse that he first came to the Galatian highlands because he was sick. Other scholars have suggested that this lingering sickness may also be connected to Paul's "thorn in the flesh" that he mentions in 2 Corinthians 12:7.^(F26)

"And even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself" (4:14). Whatever Paul's illness was, we realize that it was something that could be offensive and repugnant to others. It appears that the Galatians were so happy to receive the gospel that they did not even notice the physical problem. Instead they received Paul as an angel of God and as Christ. We notice later in Paul's writings that he learned to even glory in his weakness because when he was weak in the flesh he was strong in the Spirit (2 Corinthians 12:10).

"Where, then, is your blessing of me now? I can testify that, if you could have done so, you would have torn out your eyes and given them to me" (4:15). It is this passage that has made some commentators feel that Paul had some sort of repulsive eye disease. However, it is likely that Paul is quoting a proverbial expression that spoke of some high degree of affection or self-sacrifice.^{physical infirmity as an eye problem. Galatians 6:11 – where Paul makes reference to large letters written with his own hand – may also support this idea" (Guzik, vs. 13-15).">(F27)}

"Have I now become your enemy by telling you the truth?" (4:16). It appears that in our "enlightened" world it is still not permitted to tell the truth. In many nations of the world if one tells the truth of the Christian gospel it is still possible to face imprisonment or death. The truth has never been popular. In our postmodern age the scholars and philosophers have concluded that there is no such thing as an absolute standard of truth. We get the feeling that many of these elite actually despise the truth and are intent upon obscuring it or actually destroying it completely if that were possible.

Paul had already gotten himself stoned at the Galatian city of Lystra for telling the truth. No doubt he is wondering if he is being considered once more an enemy for his truthfulness.

The Bible says that the wounds of a friend are faithful and not so the kisses of an enemy (Proverbs 27:6). It also says that righteous people love a faithful reproof (Psalm 141:5; Proverbs 9:8).

Verses 17-20

MISPLACED ZEAL

Those people are zealous to win you over, but for no good. What they want is to alienate you from us, so that you may have zeal for them. Galatians 4:17

The word "zealous" (zealousin) has its roots in the Greek word "to burn."^(F28) The word could picture a couple of young lovers burning with affection; it could picture deep envy or just plain zeal. Paul earlier described himself as zealous for Judaism, "I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers" (1:14). Paul was extremely zealous for a false cause and that can be dangerous for everyone. The Pharisees also had such a misplaced zeal. Paul said of them in Romans 10:2, "For I can testify about them that they are zealous for God, but their zeal is not based on knowledge." However, Paul later in life developed a good zeal for the church of God. He says, "I am jealous for you with a godly jealousy. I promised you to one husband, to Christ, so that I might present you as a pure virgin to him" (2 Corinthians 11:2).

Much zeal even in religious groups today is not really a zeal for Christ but a zeal for leaders, doctrines, organizations or various other things. Morris remarks, "Throughout history there have been many earnest people whose zeal for their cause has far exceeded their grasp of reality."^(F29)

Too often the zeal expressed by certain leaders is a selfish zeal like that of the Judaizers. They were intent on drawing Paul's own converts away from him and luring those converts to themselves alone. There are too many like them today who are not winning the lost but who are interested in stealing sheep from other shepherds.^(F30) We see this trend a lot in the cults where leaders entice the unsuspecting with great zeal. Sometimes this is known as "love bombing," but in the end it proves to be an insincere love.^(F31)

"It is fine to be zealous, provided the purpose is good, and to be so always and not just when I am with you" (4:18). The meaning of this sentence is a little cloudy. We cannot tell exactly to whom Paul is referring here. Perhaps he is referring to their zeal over good things and even to their zeal in reference to himself and his presence with them.

"My dear children, for whom I am again in the pains of childbirth until Christ is formed in you" (4:19). Such loving expressions as "my dear children," "my son," or "little children" are used often by Paul and especially by the Beloved John (cf. 1 Corinthians 4:14; 1 Timothy 1:18; 1 John 2:1). Paul once said to the Corinthians, "Even though you have ten thousand guardians in Christ, you do not have many fathers, for in Christ Jesus I became your father through the gospel" (1 Corinthians 4:15).

Paul's concern is that the Galatians truly become "born again" – that they begin to breathe spiritual air and begin their walk toward maturity. Paul is still travailing for them like a woman in labor. He earnestly desires that they be conformed to the image of the Son of God (Romans 8:29). The word used here for "formed" is taken from the Greek root "morph." This word was often used in the medical sense and was related to fetal development.^(F32)

Paul sighs saying, "how I wish I could be with you now and change my tone, because I am perplexed about you!" (4:20). It appears that Paul is at his wits' end and doesn't know exactly how to deal with the Galatians.^(F33) It is almost as if he leaves this section mumbling to himself.

Verses 21-27

A TALE OF TWO WOMEN

Tell me, you who want to be under the law, are you not aware of what the law says? Galatians 4:21

The Jewish people looked at scripture in four different ways. There was first the simple meaning or Peshat. As they probed deeper into the scripture there was the Ramaz, the suggested or hinted meaning. Then they sought for the Derush, or the deeper meaning deduced by careful investigation. At last there was the Sod, or the allegorical meaning. By taking the first letters of these four words they got the acronym of PRDS. These are the consonants for the Hebrew word "Paradise."^(F34)

We understand from this that there was always more than one meaning to the Word of God. In this passage Paul is dealing with the deepest meanings of this passage by resorting to the allegorical method of interpretation. He is seeking for the deepest spiritual meaning (sod) or secret understanding. Such understandings are best brought out in allegory.

Jesus did a similar thing by always teaching in parables. The simple person who heard him would take away from his sermon only the simple things he could understand. However, the discerning person could take away much more and would grasp some of the spiritual implications of the message. This was a very kind way of dealing with people. It did not bring them under judgment for hearing more than they could put into practice.

Barnes states that "allegories are in words what hieroglyphics are in painting." He reminds us that "The best sustained allegory of any considerable length in the world is, doubtless, Bunyan's Pilgrim's Progress."^(F35) Although allegories can be overworked as was the case with the early church father, Origen, they are still great tools to help us understand the deeper truths of scripture.

In the next chapter Paul will deal at length with the spiritual walk or life in the Spirit. Here he seems to be preparing us to some degree for that walk. We know from scripture that there are first the natural things and then the spiritual. In this passage there are first two natural women and then two natural sons. But the spiritual significance is underlying these natural people. Then there are two covenants which take us even deeper into the spiritual. At last, there are two cities. One is seen and natural while the other is unseen and spiritual.

Paul tells us in 1 Corinthians 15:46, that the natural comes first and then the spiritual. Often the spiritual is somehow based on the natural or is overshadowing the natural. In 2 Corinthians 4:18 he says, "So we fix our eyes not on what is seen, but on what is unseen. For what is seen is temporary, but what is unseen is eternal." For instance, the natural Jerusalem is still "seen" and is temporal, but the Heavenly Jerusalem is "unseen" and is eternal. As Duncan says, "By an allegory he means something more than an illustration: it is a spiritual truth embodied in history, a shadow from the eternal world cast upon the sands of time."^(F36)

Paul first sees in this account two women, Hagar and Sarah. These two women bring forth two sons, Ishmael and Isaac. Then Paul focuses upon two covenants, the covenant of law and the covenant of grace. At last he focuses on two cities, the Jerusalem that now is and the Jerusalem that is to come or the heavenly Jerusalem.

We note in the two women that one (Hagar) is a slave while the other (Sarah) is a free woman. The two women had sons but they had their sons in two different ways.

"For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. His son by the slave woman was born according to the flesh, but his son by the free woman was born as the result of a divine promise" (4:22-23). In Bible times it was always the mother and not the father who determined the status of the child.^(F37) The same thing is true in Israel today. If a person has a Jewish mother that person can immigrate to Israel, but without a Jewish mother immigration is difficult if not impossible.

Because Hagar was a slave she brought forth her son into slavery. Because Sarah was a free woman she brought forth her son into freedom. Hagar's son was born in a very natural manner but Sarah's son was born as a result of God's promise (Genesis 18:9-15).

Perhaps we should stop here just a moment and catch our breaths. This is truly a very deep and difficult passage. "Many people regard this as the most difficult passage in the Epistle to the Galatians. For one thing, it presupposes a knowledge of the Old Testament which few people possess today."^(F38) For comparison sake, there is a passage in Romans 9:6-8 that will help us understand. So, we will catch our breaths, breathe a prayer to Jesus that he will assist us in interpreting this passage and then we will move forward.

We should note that there was a very big difference in these two sons who were born. Ishmael was a man of the world and spent a lot of time out in the countryside. Isaac was a man of the tents. He seems to have spent a lot of time meditating in the things of God (Genesis 24:63). God chose Isaac as the beneficiary of his covenant. He specifically did not choose Ishmael, who was the firstborn and technically should have received the blessings and the covenant. So, from this point on in history and until the present day we have the struggle of the "chosen" and the "not chosen." There are a billion and a half Muslims today who trace their spiritual lineage all the way back to Ishmael. There are a small and beleaguered Jewish people of only some thirteen million who trace their lineage back to Isaac.

"These things are being taken figuratively: The women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar" (4:24). Now Paul goes quickly to state that there are two covenants involved here. The first is from Mount Sinai where the law was given. This is a covenant of legalism and still brings forth children of bondage. The mother of this covenant is Hagar, who fled into the wilderness with her son (Genesis 16:1-16; 21:9-21). Ishmael her son lived in the wilderness and became one of the principal progenitors of the Arab people.

"Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children" (4:25). Paul quickly develops his allegory further and brings in the idea of two cities. Hagar not only corresponds to Mount Sinai and the law but she corresponds to the present Jerusalem, the famous center of the law. This argument was no doubt a devastating blow to the legalistic Judaizers who were troubling the Galatians. They had probably come from Jerusalem and had all their connections and pedigrees with the more legalistic sect that was centered there.

We might note here that there was an apparent connection with the name "Hagar" and with the desert areas. The early church father Chrysostom stated, "Hagar is the word for mount Sinai, in the language of that country." Although scholars cannot trace the source of his information it is nevertheless interesting.^(F39)

Other commentators such as Barclay and Stott see that there was some sort of linguistic connection between "Hagar" and Mount Sinai and also with Arabia.^(F40) Be this as it may, there is certainly a spiritual connection as Paul brings out.

"But the Jerusalem that is above is free, and she is our mother" (4:26). This statement of Paul is really interesting. It tells us that we not only have a Father in Heaven but we have a mother in Heaven. Our mother is the Jerusalem that is above. When we "return to Zion" we are returning to the mother from whom we were born. In Colossians 3:1ff, we read that we are to focus our attention on these things which are above and not on the earth. In John 8:23, Jesus testified that he was from above and not from this earth. In Revelation 21:2, John saw this heavenly city coming down to earth dressed as a beautiful bride.

The Jewish people have felt that this spiritual city is always hovering over the natural city of Jerusalem.^(F41) The Book of Hebrews says about this, "But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect," (Hebrews 12:22-23). We see that one day in the future there will be a great homecoming to the spiritual Jerusalem.

Paul ends this section with the beautiful song of victory from Isaiah 54:1, "For it is written, "Be glad, barren woman, you who never bore a child; shout for joy and cry aloud, you who were never in labor; because more are the children of the desolate woman than of her who has a husband" (4:27). Sarah was barren while her slave Hagar was able to produce a son. There was no doubt much sorrow in Sarah's heart because of her barrenness. However in faith, Sarah eventually produced an almost miraculous son according to the promise of God (cf. 1 Samuel 2:5b). The spiritual children of Sarah today far outnumber the natural seed of Hagar.

We can all probably agree that this whole section is a difficult one and stretches our spiritual faculties somewhat. I once read a prophecy that was given by the great charismatic leader, Derek Prince in Ft. Lauderdale, Florida (US). That prophecy may clear up this section a bit and it may help us as we struggle every day between the natural and spiritual:

There are two things, the actual and the ideal.

To be mature is to see the ideal and live with the actual.

To fail is to accept the actual and reject the ideal, and to accept

only that which is ideal and refuse the actual is to be immature.

Do not criticize the actual because you have seen the ideal.

Do not reject the ideal because you see the actual.

Maturity is to live with the actual but hold on to the ideal.

Verses 28-31

GOD'S PERSECUTED CHILDREN

Now you, brothers and sisters, like Isaac, are children of promise. Galatians 4:28

Paul quickly makes the spiritual connection for the Galatians. By faith in Jesus they now stand in the spiritual position of being heirs to the promise and therefore true children of God. The whole spiritual realm and the spiritual heritage of Abraham belongs to them. It has not come through circumcision and keeping the law but through promise, through grace and through faith.

However, if we are like Isaac, we can fully expect to be treated like Isaac.^(F42) We immediately read what happened between Ishmael and Isaac, "At that time the son born according to the flesh persecuted the son born by the power of the Spirit. It is the same now" (4:29). No doubt this is a reference to Genesis 21:9, where it is reported that Ishmael mocked Isaac who was son of the promise. This was no doubt some sort of ridicule or even that of laughing derisively at little Isaac. Paul reminds us that "it is the same now." It has always been the same and will no doubt continue to the end of the age.

We see this most clearly today in the physical and spiritual line of Ishmael. Over the last 1,300 years this has manifested itself most clearly with the rise of the Muslims, who trace their spiritual lineage back to Ishmael. We see in scripture that the line of the "not chosen" was continued on in Esau, who was destined to live by the sword (Genesis 27:40).

We will not know until the great books are opened how many millions of Jews and Christians have been slaughtered by the sword of Islam. Even while I write this passage a family of eight was just attacked with five of them murdered in Israel by Muslim Arabs. Even the tiny children were brutally stabbed to death. It is likely that this struggle, which is probably the most serious one on earth today, will go on till the end of time.

All human history will likely end up as part of this ancient struggle between the brothers – between Isaac and Ishmael and between Jacob and Esau. It is entirely possible that it will be Muslim armies that besiege Israel in the last days and that it will be Jesus himself who comes to solve this problem once for all.

There is also a deeply spiritual manifestation of this same problem. True Christians will always be persecuted by unbelievers. True Christians are children of promise and children of the covenant just as Isaac and Jacob were. Quite often that persecution will be seen in the church itself as those born only of the flesh persecute those born of the Spirit.

Jesus was hated and despised by his own Israelite brethren (John 8:39-42). He makes us this promise in John 15:19, "If you belonged to the world, it would love you as its own. As it is, you do not belong to the world, but I have chosen you out of the world. That is why the world hates you." Paul had certainly suffered plenty because of this very hatred.

"But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son" (4:30). As Wiersbe remarks, "Ishmael had been in the home for at least seventeen years, but his stay was not to be permanent…It is impossible for law and grace, the flesh and the Spirit, to compromise and stay together."^(F43) Or as F. F. Bruce says, "Legal bondage and spiritual freedom cannot coexist."^(F44)

The Greek verb for "Get rid" or "cast out" is ekbale and is used in the aorist imperative. It means to "drive off" the slave girl and her son (Genesis 21:10). In the Galatians context it would mean to "kick the Judaizers out!"^(F45) It may seem cruel but it is necessary. That also pertains to the various bondages that we ourselves have contracted and so lovingly cuddled.

The son of the slave woman cannot inherit with the son of the free woman. Jesus says in John 8:35, "Now a slave has no permanent place in the family, but a son belongs to it forever." Today we are sons of God through faith in Jesus Christ (Galatians 3:26). We stand only by faith and not by our works of legalism.

"Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman" (4:31). As Adam Clarke, the British Methodist theologian sums it up, "Being made children, they become heirs, and God is their portion throughout eternity. Thus, in a few words, the whole doctrine of grace is contained, and an astonishing display made of the unutterable mercy of God."^(F46) Perhaps Romans 8:17 sums it up even better, "Now if we are children, then we are heirs – heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory."