Galatians Study Week 11

Week 11 of Word of God Home Fellowship's Study of Galatians.

Week 11

The Allegory of Hagar and Sarah

21 Tell me, the ones who are wanting to be under the law, do you not listen to the law?  22 For it has been written that Abraham had two sons: one from a slave woman and one from a free woman.  23 But the one from the slave woman has been born according to the flesh, but the one who was born from the free woman was through the promise.  

24 These things are spoken allegorically, for these women represent the two covenants: one covenant, on the one hand, is from the mountain of Sinai bearing children into slavery.  This is Hagar.  25 Now Hagar is Mount Sinai in Arabia, and corresponds to the Jerusalem now, for she is a slave with her children.  26 But, on the other hand, the Jerusalem above is free, who is our mother.  27 For it has been written, 

“Rejoice, barren woman, 

who can bear no children, 

break forth and shout, 

who can not suffer birth pains, 

because there are many more children of the desolate woman than the one who has a husband.”

28 Now you, brothers and sisters, are children of the promise according to Isaac.  29 Now just as the one who was born according to the flesh, at that time, persecuted the one born according to the Spirit; it is also this same way now.  30 But what does the Scripture say?  “Throw out the slave woman and her son: for the son of a slave woman will never inherit with the son of a free woman”.  31 For this reason, brothers and sisters, we are not the children of a slave woman, but the children of a free woman.

1 It is for freedom that the Anointed set us free.  Therefore, stand firm and do not be subject to the yoke of slavery again. My Translation

21 Tell me, you who want to be under the law, are you not aware of what the law says?  22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.  23 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.

24 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.  25 Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children.  26 But the Jerusalem that is above is free, and she is our mother.  27 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.”

28 Now you, brothers and sisters, like Isaac, are children of promise.  29 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.  30 But what does 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.” 31 Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman.

1 It is for freedom that Christ has set us free.  Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. NIV11

Comment

Paul now uses OT Scripture again to further his cause, but he does it in the most unlikely way.  He uses the story of Isaac and Ishmael as a figurative way to get his point across.  Paul says that his interpretation is allegorical which means “to use analogy’ or ‘likeness to express something”.  In this case, Paul uses the Isaac and Ishmael story to show the difference between the slavery of the law and the freedom of grace.  With that said, this analogy is an incredible thing for Paul to say.  We’ll let the analogy unfold to see what I mean, but it is the stuff that modern sermons are made of.

But to understand this allegory, we must briefly discuss the OT story.

Abraham had been called by God to leave his home and to go to a land that God would show him.  Abraham picked up his family and household servants and followed God.  God promised Abraham that his descendants would be as numerous as the stars in the sky.  The problem was that Sarah was barren and couldn’t have children.  Sarah encourages Abraham to have children by her slave Hagar.  He consents and Hagar has a child who they name Ishmael.  Sarah becomes distraught over the event and she and Hagar have issues because of the child Ishmael.

God tells Abraham that the covenant will be between God and a son that Sarah will have in her old age.  His name will be Isaac.  Later, angels from God come to announce that Sarah would have the child.  A year later, she has Isaac.  

Later, Sarah sees Ishmael mocking Isaac and asks Abraham to send Hagar and Ishmael away, because the son of a slave women shouldn’t share in the inheritance with her son Isaac.  Being distressed in the matter, Abraham is assured by God that both Hagar and Ishmael will survive and a great nation will be made through Ishmael.  That is the backdrop for this allegory.

It is possible that Paul is responding to the agitators own use of the story.  They probably said something like: “Abraham is the father of the Jews in Jerusalem.  If you want to be his son, then you have to be circumcised and follow the Jewish law like his descendants did when the law was given to Moses on Mount Sinai.  Otherwise, you will be like Ishmael and Hagar and will be banished.”  Paul turns that notion on its head!

21 Tell me, the ones who are wanting to be under the law, do you not listen to the law? My Translation

21 Tell me, you who want to be under the law, are you not aware of what the law says? NIV11

Paul addresses the entire congregation and provides some hope that not all is lost yet by saying “the ones who are wanting to be under the law”.  This insinuates that the Galatians were not all the way under the law yet.  It is Paul’s goal to keep that from happening as he asked them “do you not hear/listen to the law?”  Paul is about to provide some evidence directly from the the very law that the Galatians want to be under.

22 For it has been written that Abraham had two sons: one from a slave woman and one from a free woman.  23 But the one from the slave woman has been born according to the flesh, but the one who was born from the free woman was through the promise. My Translation

22 For it is written that Abraham had two sons, one by the slave woman and the other by the free woman.  23 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. NIV11

Paul now goes into the story of Abraham’s two sons.  One son was born to a slave by way of the flesh (κατὰ σάρκα), while the other one son was born to a free woman through a promise that had been given by God (δι᾿ ἐπαγγελίας).  The differences are two-fold: 1. One son has a slave for a mother, and the other son has a free woman as a mother.  2. The slave’s son was born through nature conception (according to the flesh), while the free woman’s son was born by a miracle which was promised by God to happen.

24 These things are spoken allegorically, for these women represent the two covenants: one covenant, on the one hand, is from the mountain of Sinai bearing children into slavery.  This is Hagar.  25 Now Hagar is Mount Sinai in Arabia, and corresponds to the Jerusalem now, for she is a slave with her children.  26 But, on the other hand, the Jerusalem above is free, who is our mother. My Translation

24 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.  25 Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children.  26 But the Jerusalem that is above is free, and she is our mother. NIV11

I’m going to stray a little from the NIV11 text.  I translate 24a as “These things are spoken allegorically...”. The verb ἀλληγορέω means “to use analogy or likeness to express something”.  Note this quote from TDNT:

“There is no allegorical handling of Scripture either in the Synoptic sayings of Jesus or in John, but we find it in Paul in 1 C. 5:6–8; 1 C. 9:8–10; 1 C. 10:1–11; Gl. 4:21–31. Paul’s allegorising is closer to the Palestinian than the Alexandrian, since he does not use it to extract cosmological, psychological or similar lessons from the text. Yet formally the distinction from Philo is only one of degree. He allegorises in the true sense. If there is a distinctive feature as compared with Jewish allegorising, both Palestinian and Alexandrian, it is that he expounds Scripture as one who lives in the time of its fulfilment (1 C. 10:11), as one for whom the veil is thus removed which had previously lain over its reading (2 C. 3:14), so that the true sense of the OT may now be seen. Allegorising is thus a means to carry though his understanding of Scripture in terms of the centrality of Christ or the cross. In this regard Hebrews continues the work of Paul (7:1 ff.). Hence, for all the formal dependence of Christianity on Judaism and Hellenism, we really have a new beginning in this field which demonstrates the independence of Christianity.”  TDNT

Therefore, Paul is interpreting OT scripture allegorically.  This, of course, turns Judaism on its head!

Paul says that the two women represent two covenants.  He says that Hagar represents Mount Sinai where one covenant was given.  The Jewish law was given to Moses on Mount Sinai.  Paul says that the children of this covenant are slaves because they are birthed by a slave.  Paul says that Hagar (slavery) represents Mount Sinai and that Mount Sinai “corresponds” or “stands in line with” (συστοιχέω.  This verb will be used in 5:25 without the preposition σύν “with”) to Jerusalem now, which is Jerusalem in its current state under the law.

One the other hand, Sarah, who was a free women and had a miracle child through a promise, so that covenant represents the Jerusalem that is above!  Paul’s meaning of ἄνω (above) is in the sense of the heavenly, the spiritual, and the overall supremacy of the new covenant.  It is also possible that Paul is drawing of the OT depiction of Jerusalem being on Mount Zion.  The children born under the new covenant are free from the law.  Therefore, Sarah is the true mother of the Galatians and all Christians.

27 For it has been written, 

“Rejoice, barren woman, 

who can bear no children, 

break forth and shout, 

who can not suffer birth pains, 

because there are many more children of the desolate woman than the one who has a husband.” My Translation

27 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.” NIV11

Paul now quotes Isaiah 54:1 LXX to back up his claim.  Among Jewish eschatology, the barren woman in Isaiah 54 is the Jerusalem that will be repopulated in the end times.  In 2-3, she is told to:

2 “Enlarge the place of your tent,

stretch your tent curtains wide,

do not hold back;

lengthen your cords,

strengthen your stakes.

3 For you will spread out to the right and to the left;

your descendants will dispossess nations

and settle in their desolate cities. NIV11

Paul is making Sarah, the free woman who was barren, into the eschatological Jerusalem in which he describes as “the Jerusalem above”.

28 Now you, brothers and sisters, are children of the promise according to Isaac.  29 Now just as the one who was born according to the flesh, at that time, persecuted the one born according to the Spirit; it is also this same way now.  30 But what does the Scripture say?  “Throw out the slave woman and her son: for the son of a slave woman will never inherit with the son of a free woman”.  31 For this reason, brothers and sisters, we are not the children of a slave woman, but the children of a free woman. My Translation

28 Now you, brothers and sisters, like Isaac, are children of promise.  29 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.  30 But what does 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.” 31 Therefore, brothers and sisters, we are not children of the slave woman, but of the free woman. NIV11

Paul reiterates that the Galatians are God’s children by way of the promise, just like Isaac was. He then goes into how Ishmael treated Isaac.  Paul says that Ishmael, the son born according to the flesh, persecuted Isaac, the one born according to the Spirit.  Paul pulls forward his interpretation of the events then and allegorizes them for the Galatians at that time.  The agitators, who are in slavery, are like Ishmael, who was born by something other than a spiritual means.  The Galatians, who are free, are like Isaac, who was born by spiritual means.  Ishmael persecuted Isaac, that is, the slave’s son persecuted the free woman’s son.  The agitators, who are fleshly born and in slavery, are persecuting the Galatians, who were born by the Spirit and free.  They are being persecuted so that they will join in the slavery of the ones who are slaves, the agitators.  This is indicated by Genesis 21:9.

How does Paul say that the Galatians need to handle this?  Just like Ishmael and Hagar were handled in Scripture.  Paul quotes Genesis 21:10 in response, but we will take a look at 9-10 LXX.

9 ἰδοῦσα δὲ Σαρρα τὸν υἱὸν Αγαρ τῆς Αἰγυπτίας, ὃς ἐγένετο τῷ Αβρααμ, παίζοντα μετὰ Ισαακ τοῦ υἱοῦ αὐτῆς  10 καὶ εἶπεν τῷ Αβρααμ Ἔκβαλε τὴν παιδίσκην ταύτην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης ταύτης μετὰ τοῦ υἱοῦ μου Ισαακ.

9 Now Sarah saw Hagar of Egypt’s son, who came into being by Abraham, playing with her son Isaac.  10 She said to Abraham, “Throw out the this slave women and her son, for the son of this slave woman will not inherit with my son Isaac.” LXX

30b ἔκβαλε τὴν παιδίσκην καὶ τὸν υἱὸν αὐτῆς· οὐ γὰρ μὴ κληρονομήσει ὁ υἱὸς τῆς παιδίσκης μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας.

30b “Throw out the slave woman and her son, for the son of a slave woman will never (οὐ μὴ) inherit with the son of the free woman.”

Paul’s slight changes to the LXX’s text are these.  Paul removes the references to “this” (ταύτην and ταύτης).  He adds μὴ (underlined above) in order to make the passage emphatic (“Never” instead of just “not”).  Last of all, he changes μετὰ τοῦ υἱοῦ μου Ισαακ (with my son Isaac) to μετὰ τοῦ υἱοῦ τῆς ἐλευθέρας (with the son of the free woman).

The Galatians are to treat the agitators just as Hagar and Ishmael were treated.  “Throw them out!”  The Galatians are children of the free woman and not children of the slave woman.  But not only the Galatians, but WE ALL.  Paul includes both he, a former Jew, as well as most of the Galatians, who are former Gentiles.

1 It is for freedom that the Anointed set us free.  Therefore, stand firm and do not be subject to the yoke of slavery again. My Translation

1 It is for freedom that Christ has set us free.  Stand firm, then, and do not let yourselves be burdened again by a yoke of slavery. NIV11

Paul sums it up nicely for the Galatians.  Christ did not come to enslave them.  He came to set them free from the curse of the law and of the curse of sin.  They were once enslaved in Paganism.  They are now being led back into the same slavery, but by a different path.  Keeping the law would enslave them again in the very slavery that Christ set them free from.

Conclusion

Paul allegorically interprets a story that was probably used by the agitators for their cause.  But Paul turns their interpretation on its head by turning Judaism on its head.  The Galatians are not to be a slave like Hagar since she represents both the slavery of the law and the enslavement of “the Jerusalem now” under the law.  The Galatians are from the free woman Sarah according to the promise by God.  They were spiritually born and represent “the Jerusalem above”, the heavenly Jerusalem.  They should treat the agitators just like Hagar and Ishmael were treated; “Throw them out!”

Galatians Study Week 10

Week 10 of Word of God Home Fellowship's Study of Galatians.

Week 10

Paul’s Concern for the Galatians

8 But at that time when you didn’t know God, you were slaves to those who by nature were not gods.  9 But now, knowing God, but rather being known by God, how is it that you are still returning again to the weak and the poor basic elements to which you wish to be a slave to all over again?  10 You are observing traditional days, months, seasons, and years! 11 I am afraid for you that perhaps I have labored for you in vain.

12 I beg of you brothers and sisters, become like I am, because I am even like you are.  You have done nothing wrong to me.  13 Now you know that because of a sickness in my body, I preached to you the Good News the first time, 14 even though it was a trail for you because of my flesh.   You didn’t despise me nor reject me, but you received me as a messenger of God, even as the Anointed Jesus himself.  15 Therefore, where is your blessing?  For I bear witness to you that if it was possible, you would have dug out your eyes and given them to me.  16 Then have I become your enemy while speaking the truth to you?  17 They are zealous for you, but it is not in a good way.  They are wanting to shut you out so that you may be zealous for them.  18 Now it is good to be zealous as long as it is in a good way.  Always be zealous and not only in my presence with you.  19 My children, whom I am again suffering labor pains until the Anointed may be formed in you; 20 now I was wanting to be present with you now and to change the tone of my voice, because I am at a loss about you. My Translation

8 Formerly, when you did not know God, you were slaves to those who by nature are not gods. 9 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? 10 You are observing special days and months and seasons and years! 11 I fear for you, that somehow I have wasted my efforts on you.

12 I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong.  13 As you know, it was because of an illness that I first preached the gospel to you,  14 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.  15 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.  16 Have I now become your enemy by telling you the truth?

17 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. 18 It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you.  19 My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, 20 how I wish I could be with you now and change my tone, because I am perplexed about you! NIV11

Comment

8 But at that time when you didn’t know God, you were slaves to those who by nature were not gods. My Translation

8 Formerly, when you did not know God, you were slaves to those who by nature are not gods. NIV11

Paul now brings to the attention of the Galatians when they were in Paganism by stressing that they were enslaved by the very lifeless idols that were by nature, not gods.  Idols by nature are man-made images from clay, wood, or some kind of metal.  In other words, in a former life, the Galatians were slaves at the hands of the very things that they themselves had to create.  They worshipped and sacrificed to gods that they created, thus being slaves to that religious system.  Back in 1:10, Paul called himself “a slave of Christ/Anointed”.  The difference is that Jesus offers life and idols offer nothing.

9 But now, knowing God, but rather being known by God, how is it that you are still returning again to the weak and the poor basic elements to which you wish to be a slave to all over again?  My Translation

9 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? NIV11

But now, the Galatians both know God and are known by God.  Paul now drops a bomb-shell.  He wants to know why the Galatians are turning back to the τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα (those weak and miserable forces) or (the weak and poor basic elements) that they used to be under.  This is not the first time that Paul has used τὰ στοιχεῖα in this letter.  He used it back in 4:3.  There, Paul was referring to Judaism in which he says the Jews ὑπὸ τὰ στοιχεῖα τοῦ κόσμου ἤμεθα δεδουλωμένοι (were enslaved under the elementary forces of the world).  Here, he is speaking of the past Paganism of the Galatians and how they should not want to be in slavery under such a thing again.  More than likely, τὰ στοιχεῖα probably represent the basic teachings in religions whether they are correct or not.  This will especially be seen as the bomb-shell explodes.

The bomb-shell is this: The Galatians were trying to perform the Jewish law in order to be justified before God.  They got this idea from the agitators from Jerusalem.  Paul is saying to them that Judaism is the same thing as Paganism!  Paul puts them in different sides of the same boat.  For the Galatians to move towards Judaism, would be the same as going back to Paganism.  Therefore, they would be enslaved under the elementary forces all over again!  It is an astonishing thing for a former Pharisee to say!  But yet, he says it.

The "basic elements" are both weak and poor.  Weak because they have no power to justify and poor because they don't have the ability of offer the Holy Spirit which enriches a person.

10 You are observing traditional days, months, seasons, and years! 11 I am afraid for you that perhaps I have labored for you in vain. My Translation

10 You are observing special days and months and seasons and years! 11 I fear for you, that somehow I have wasted my efforts on you. NIV11

Paul points out what he has heard about the Galatians.  They are now observing the Jewish calendar.  In the past, they served the special days of Paganism, now, they serve the special days of Judaism.  Both are  τὰ στοιχεῖα.

The calendar language is from Genesis 1:14 LXX where the “lights” that God creates are “for signs, for seasons, for days, and for years”.  Note the comparison below.

Gen 1:14 εἰς σημεῖα καὶ εἰς καιροὺς καὶ εἰς ἡμέρας καὶ εἰς ἐνιαυτοὺς

4:10 ἡμέρας παρατηρεῖσθε καὶ μῆνας καὶ καιροὺς καὶ ἐνιαυτούς 

Only the lunar part of the calendar (months) is not in Genesis, but God does make the moon for the night. 

Paul’s distress is over the fact that all of his efforts have been in vain because the Galatians have abandoned the basis elements from one side of the boat to returned to the other side of the boat for the same basis elements!

12 I beg of you brothers and sisters, become like I am, because I am even like you are.  You have done nothing wrong to me. My Translation

12 I plead with you, brothers and sisters, become like me, for I became like you. You did me no wrong. NIV11

Paul doesn’t hold anything against the Galatians.  He wants to get their relationship back on track.  Paul had regarded himself as one of the Galatians.  This episode has strained that relationship.  Now that they are trying to observe the Jewish law, they are not like Paul.  He pleads for them to return to the place where they used to be.  He wants them to know that in his heart, the Galatians have done no wrong to him personally.  Even if they had, this is Paul’s way of saying they he regards all of that forgiven.

13 Now you know that because of a sickness in my body, I preached to you the Good News the first time, 14 even though it was a trail for you because of my flesh.   You didn’t despise me nor reject me, but you received me as the messenger of God, even as the Anointed Jesus himself. My Translation

13 As you know, it was because of an illness that I first preached the gospel to you,  14 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. NIV11

Paul reminds the Galatians of when he first came to them preaching the Gospel.  He was sick in some way that would have been repulsive to most people.  Whatever that illness was, Paul calls it τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου (your trial in my flesh/body).  The Galatians didn’t despise him or reject him.  The Greek verb for our English translation for “reject” or “scorn” is ἐκπτύω.  It literally means “to spit out” as in “spit out saliva as an expression of contempt”.  

But instead of despising and spitting in contempt because of Paul’s illness, the Galatians received Paul as a “messenger of God” or “an angel of God”.  But Paul goes further than that.  He says ὡς Χριστὸν Ἰησοῦν (as Christ/the Anointed Jesus).  It is not that Paul believes that he is an angel of God or even Christ.  His point is that they received the Gospel that he preached as when an angel of the Lord would come down and personally give a message to people, or if Jesus himself personally came to give the message.  This is Paul’s meaning here.

Perhaps, in Paul’s statement ὡς ἄγγελον θεοῦ ἐδέξασθέ με, ὡς Χριστὸν Ἰησοῦν (you received me as an/the angel/messenger of God, as Christ/The Anointed Jesus), he is exposing his deep theology on how he sees Jesus.  In the LXX, ἄγγελος θεοῦ and ἄγγελος κυρίου mean “the angel of God” or “the angel of the Lord”.  There is no reason not to see that phrase being used in such a way here (Wallace, Greek Grammar, 252).

Often in the Old Testament, the angel of the Lord/God actually ends up being Yahweh himself (Gen. 18; Exodus 3-4; Judges 6)!  If Paul is placing Jesus in apposition to “the angel of God”, then we have Christ as stepping into the role of “the angel of God” who tends to be Yahweh himself in the OT!  Alas, a Yahweh = Adonai = Kurios = Jesus moment.

15 Therefore, where is your blessing?  For I bear witness to you that if it was possible, you would have dug out your eyes and given them to me. My Translation

15 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. NIV11

After reminding the Galatians of his first visit, he now wants to know why they are treating him so badly now.  He asked them ποῦ οὖν ὁ μακαρισμὸς ὑμῶν; (Where then is your blessing/happiness?).  It is implied that the Galatians’ blessing/happiness is when Paul himself was first visiting them, but now, he is being treated in a different way.  A μακαρισμός is a “pronouncement of being in receipt of special favor”.

The next part of the verse is interesting as some scholars think that it may be a clue to Paul’s illness.  Did Paul have an illness in his eyes?  Is this the σκόλοψ τῇ σαρκί (splinter in the flesh) spoken about in 2 Corinthians 12?  There is just not enough information given to know.

Of course, the natural meaning of the phrase would be around their love for Paul.  The idea that the Galatians thought enough of Paul that they would have torn out their own eyes for him shows what love they had for him when he was with them at first.  This is what Paul trying to remind them of.

16 Then have I become your enemy while speaking the truth to you? My Translation

16 Have I now become your enemy by telling you the truth? NIV11

The Galatians could always count on Paul “shooting them straight”.  They would have known that Paul would not have supported the agitators’ message about keeping the Jewish law.  This is not something that Paul preached to them.  If fact, he preached the opposite to them (Acts 13:38-39).

17 They are zealous for you, but it is not in a good way.  They are wanting to shut you out so that you may be zealous for them.  18 Now it is good to be zealous as long as it is in a good way.  Always be zealous and not only in my presence with you. My Translation

17 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. 18 It is fine to be zealous, provided the purpose is good, and to be so always, not just when I am with you. NIV11

“They” are the agitators.  The agitators where trying hard to win over the Galatians.  Not only did they want to win them over, but they wanted the Galatians to be “shut out” from the rest of Christian influence so that the Galatians would only have zeal for the agitators.  They wanted to be the Galatians' spiritual teachers, not Paul.  

This is what cult leaders do!  They alienate the people from the rest of the Christian church and then teach them in such a way that the leaders become lofty before them.  Therefore, the people become brain-washed and believe all sorts of doctrinal errors.  The results of his sort of thing have led many to completely abandon the Christian faith all together. 

If we look ahead, in 5:4 Paul says of the Galatians, “You have ceased to exist apart from the Anointed, all of you who are trying to justify yourselves in the law, you have fallen away from grace.”  This is why the zeal of the agitators was no good for the Galatians.  In Paul’s eyes, the intentions of the agitators were not good.

His last phrase is to remind them that it is ok for some to be zealous for them as Paul was when he was with them.  The difference is that Paul's intentions were good where the agitators' were not.

19 My children, whom I am again suffering labor pains until the Anointed may be formed in you; 20 now I was wanting to be present with you now and to change the tone of my voice, because I am at a loss about you. My Translation

19 My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, 20 how I wish I could be with you now and change my tone, because I am perplexed about you! NIV11

Paul calls the Galatians τέκνα μου (my children) and for good reason.  He is the reason that the Good News came to Galatia.  But now, He feels as if he has to start all over again.  Before, he preached, they believed, and they received the Holy Spirit as proof.  But now, they are slipping back.  Paul uses the metaphor “labor pains” to describe what it took for them to believe in Jesus in the first place.  He now applies that again.  This time, he has to do it all over again.

Paul will not stop.  He will endure the “labor pains” until Christ be truly formed in them again.  Given the context of the letter, for Christ to be “unformed” in the Galatians means that the works of the law are causing this to happen.  As spoken about in verse 17 and forward in 5:4, the Galatians have become inexistent in Christ as they try to justify themselves with the Jewish law.

Paul wants to be with them again so that they can really see that he cares for them and loves them.  He can’t believe that they have slipped so far!  He has been pretty rough with them so far, but he wishes he could be with them so that they could see the love that he has for them.

Conclusion

In verses 8-11, Paul has made the claim to the Galatians that moving towards the Jewish law to be justified is like returning to their Pagan past.  Both Judaism and Paganism are in the same boat, but perhaps on different sides of the boat.  Ether way, both represent the basis elements that once enslaved them.

In verses 12-20, Paul reminds the Galatians of just how happy they were the first time Paul came and preached the Gospel to them.  They loved him so much that they would have given anything to him.  But now, the agitators have “agitated” them to the extent that Paul is having to start all over again with them.  He will not give up as they are his figurative children and he wishes to be present with them so that he can express his concern and love for them in person.

Galatians Study Week 9

Week nine of Word of God Home Fellowship's Study of Galatians.

Week 9

Slaves and Sons

23 Now before faith came, we were being held prisoner under the law, being locked up until the faith that was about to be revealed was revealed.  24 Therefore, the law had become our guardian until the Anointed came so that we may be justified by faith.  25 After the faith came, we are no longer under the guardian.
26 For you are all descendants of God through the faith in the Anointed Jesus.  27 For as many as have been washed
 in the Anointed Jesus, have put on the Anointed.  28 There is neither Jew nor Gentile, there is neither slave nor free person, there is no male and female: for you are all one in the Anointed Jesus.  29 And if you are the Anointed's, then you are Abraham’s seed, and heirs according to the promise.

Chapter 4

1 Now I say this; for as long as the heir is a minor, he is no different from a slave, yet, he is the master of all things, 2 except he is under guardians and stewards until a set time determined by his father.  3 We are also like this; when we were minors, we were enslaved under the basic elements of the world.  4 But when the completion of time came, God sent out his son, being born from a woman, being born under the law, 5 so that he may redeem the ones under the law, that we may received the adoption as sons.  6 Now because you are sons, God sent out the Spirit of his son into our hearts, crying “Abba, Father!”  7 Therefore, you are no longer a slave, but a son, and if you are a son, you are also an heir through God. My Translation

23 Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed.  24 So the law was our guardian until Christ came that we might be justified by faith.  25 Now that this faith has come, we are no longer under a guardian.
26 So in Christ Jesus you are all children of God through faith,  27 for all of you who were baptized into Christ have clothed yourselves with Christ.  28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.  29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise.

Chapter 4

1 What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate.  2 The heir is subject to guardians and trustees until the time set by his father.  3 So also, when we were underage, we were in slavery under the elemental spiritual forces of the world.  4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship.  6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir.  NIV11

Comment

23 Now before faith came, we were being held prisoner under the law, being locked up until the faith that was about to be revealed was revealed. My Translation

23 Before the coming of this faith, we were held in custody under the law, locked up until the faith that was to come would be revealed. NIV11

Paul continues his defense of faith in Jesus verses performing the Jewish law.  What is most notable here is the switch from “Scripture has locked up everything under the control of sin” in verse 22 to “we were held in custody under the law, locked up...”  It was Scripture that locked us up there (συγκλείω), but here, it is the law that is locking us up (συγκλείω).  So, Paul is actually making the connection between the law and sin.  The faith that was to come was the faith in Jesus Christ that Paul has been defending this whole time.  The law was a prison until Jesus was revealed.

24 Therefore, the law had become our guardian until the Anointed came so that we may be justified by faith.  25 After the faith came, we are no longer under the guardian. My Translation

24 So the law was our guardian until Christ came that we might be justified by faith.  25 Now that this faith has come, we are no longer under a guardian. NIV11

The chief question to ask here is what is a “guardian”.  Therefore, a definition to παιδαγωγός is wanting.  BDAG defines it as “one who has responsibility for someone who needs guidance, guardian, leader, guide”.  This word is actually a construction of two Greek words: παῖς and ἄγω.  A παῖς was a minor child, either a boy or a girl.  It was also used as referring to a slave: “Child, come here”.  The Greek verb ἄγω means “to lead”.  So, a παιδαγωγός is one who leads a child or guilds a child.  In the ancient world, the παιδαγωγός was more than likely, a slave who cared for a free-born child.  His duty was to teach that child and make sure that child did what he was suppose to do.  He would do all of this until the child came of age.
This is how Paul is placing the law here.  The law was a παιδαγωγός until Jesus came.  Therefore, Paul is somewhat showing the good side of the law.  But, he makes it perfectly clear: now that faith has come, the need for the παιδαγωγός is over.
Note that the παιδαγωγός was not in place in order for a person to be pronounced righteous/justified before God!  That only comes by faith in Jesus, not by the παιδαγωγός which is the law in this context.

26 For you are all descendants of God through the faith in the Anointed Jesus.  27 For as many as of you have been washed into the Anointed Jesus, have put on the Anointed. My Translation

26 So in Christ Jesus you are all children of God through faith,  27 for all of you who were baptized into Christ have clothed yourselves with Christ. NIV11

Paul uses the word γὰρ to alert the Galatians that he is about to explain himself.  One simply can’t get past Paul’s words: “you all are children of God”.  In Greek, it is υἱοὶ θεοῦ (sons of God).  The Galatians obtained this by believing in Jesus after he had come, not by the παιδαγωγός.  It is that faith in him that allows them to abandon their former life.  The Galatians didn’t become sons of God by performing the law.  Only by faith in Jesus is this obtained.
How?  Paul refers to their past experience.  When Paul refers to baptism or washing here, he is probably referring to the entire experience that the Galatians encountered when they converted.  If the status “son/child of God” is obtained by faith in Jesus, then baptism/ritual bathing alone can’t be the only thing that Paul is referring to.  The only way one can actually “put on Christ” as in putting on clothes, is to experience the entire experience.  Back in 3:2, Paul wanted to know if the Galatians had received the Holy Spirit by working the law or by believing in Jesus.  For Paul to mean that baptism/washing alone is the “be all/end all” runs contra to the spirit of what Paul has been defending this whole time.  There is no doubt that Paul is indeed referring to baptism, but he is also referring to the entire experience.
To be “baptized into the realm of Christ” is “to put on Christ” which is to become a child (son) of God.  Jesus is the Son of God Par Excellence.  Therefore, one becomes a child of God through him.

28 There is neither Jew nor Gentile, there is neither slave nor free person, there is no male and female: for you are all one in the Anointed Jesus.  29 And if you are the Anointed's, then you are Abraham’s seed, and heirs according to the promise. My Translation

28 There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus.  29 If you belong to Christ, then you are Abraham’s seed, and heirs according to the promise. NIV11

When one put’s on Christ, he/she becomes a child of God and is not inferior to any other child of God, regardless of their human background or social status.  It is fitting for Paul to start with Jews and Gentiles (Greeks) as the backgrounds for these two groups are as different as they come.  The Jews’ way of life was completely different from the Gentiles’ way of life.  But if they become true children of God by believing in Jesus, then these groups become the same.  There is no doubt that this way of thinking was not accepted by all the early christians.  A great example of this is this very letter that we are studying.
There was neither slave nor free.  There are many instances where Paul instructs both the slave owners as well as the slaves.  The social status may have been what it was, but in a spiritual sense, there were no slaves and masters.  They all were still children of God.
There was neither male and female.  The Greek text has οὐκ ἔνι ἄρσεν καὶ θῆλυ (there is not male and female) instead of the οὐδὲ (neither) that occurs between the others.  This doesn’t change the meaning, but we need to perhaps ask the question why did Paul change the construction here?  The most probable reason is how the LXX reads in Genesis 1:27c.  Let’s compare:

...ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς. Genesis 1:27c LXX

...He made them male and female. Genesis 1:27c LXX

οὐκ ἔνι ἄρσεν καὶ θῆλυ Galatians 3:28c

there is nether male and female Galatians 3:28c

Perhaps the reason is that males and females can’t change what they physically are.  One is either born a man or a women.  Therefore, physically, a man and a women remains a man or a women, but as children of God, they become spiritually the same even though they can’t be physically the same.
As children of God, all are one in Christ regardless of the background and if they are children of God, then they are also the “seed” of Abraham and heirs to the kingdom according to the promise God made to Abraham about becoming a great nation because they and we belong to Christ.  But not just belong to Christ, but exist in Christ.  Romans 8:9:

9 ὑμεῖς δὲ οὐκ ἐστὲ ἐν σαρκὶ ἀλλὰ ἐν πνεύματι, εἴπερ πνεῦμα θεοῦ οἰκεῖ ἐν ὑμῖν. εἰ δέ τις πνεῦμα Χριστοῦ οὐκ ἔχει, οὗτος οὐκ ἔστιν αὐτοῦ.

9 Now you are not in the flesh, but in the Spirit, if the Spirit of God lives in you.  But if anyone doesn’t have the Spirit of Christ, this one is not his (Christ’s). My Translation

Regardless of past status, all of God’s children are heirs and stand to inherit the kingdom.
I would like to add, that there are many scholars who think verses 27-28 was a confessional that was said by the person being baptized.  Many also think that verse 26 was a “sayings” statement spoken by Christians at the time.  If this is true, this just lets us know just how far removed we are from the 1st century church.

4:1 Now I say this; for as long as the heir is a minor, he is no different from a slave, yet, he is the master of all things, 2 except he is under guardians and stewards until a set time determined by his father. My Translation

4:1 What I am saying is that as long as an heir is underage, he is no different from a slave, although he owns the whole estate.  2 The heir is subject to guardians and trustees until the time set by his father. NIV11

Paul now goes into a different analogy about the Jewish law by referring to underaged heirs to an estate.  Paul’s phrase ἐφ᾿ ὅσον χρόνον (on as much as time) refers to the time that a person, in this context, is an underaged child.  As long as that child is a minor or underaged, then he is treated no differently from a slave, even though he will inherit the whole estate.  This was normal in the ancient world, especially under Roman law.  While he is underaged, he is looked after by a couple of people.  An ἐπίτροπος, a type of a guardian or a tutor, and an οἰκονόμος, who managed the house and affairs of the owner.  The κληρονόμος (heir) will stay under those guardians and house managers for the time that the father has specified.  Paul is making the guardians and stewards the law, while the minor heir is the people under the law for a specified time. 

3 We are also like this; when we were minors, we were enslaved under the basic elements of the world. My Translation

3 So also, when we were underage, we were in slavery under the elemental spiritual forces of the world. NIV11

Paul completes his analogy with something that I find a bit strange as it is difficult to understand what Paul means by ὑπὸ τὰ στοιχεῖα τοῦ κόσμου translated as “under the basic elements of the world” or as the NIV11 has it “under the elemental spiritual forces of the world”.  However it should be translated into English, we know that this phrase refers to the law and that it refers to the law in a negative way as Paul says “we were enslaved”.  At the root level, a στοιχεῖον is "a basic component" of something.  It also refers to something lined up in a series or side by side such as the letters of an alphabet.  The ABCs are the basic foundations of a language that are placed side by side to form words, which are placed side by side to form phrases which are placed side by side to form sentences, and on and on to paragraphs to chapters to whole books.
Also in the ancient times of the 1st century, a στοιχεῖον was referred to as one of the four basic elements: earth, air, fire, water.  It was also referred to as degrees on a sundial in order to tell time.  Last of all, it was used to refer to rudimentary or basic teachings of various subjects.  Since Paul is using this to refer to the Jewish law, he probably means that the law was the ABC’s or basic teachings/principles taught to Jews in preparation of the coming of Christ.  Since he adds τοῦ κόσμου (of the world), he considers the law to be “worldly”.
The cognate verb of στοιχεῖον is στοιχέω which means “to be in line with something considered as standard for one’s conduct”.  Paul will used this verb a couple of times in this letter.
Paul’s point is clear: the Galatians are now in the kingdom by their faith in Jesus, to perform the law, is the same as living under the worldly elements.

4 But when the completion of time came, God sent out his son, being born from a woman, being born under the law, 5 so that he may redeem the ones under the law, that we may received the adoption as sons. My Translation

4 But when the set time had fully come, God sent his Son, born of a woman, born under the law, 5 to redeem those under the law, that we might receive adoption to sonship. NIV11

Paul substitutes ἄχρι τῆς προθεσμίας τοῦ πατρός (until the time set by his father) from verse 2 with τὸ πλήρωμα τοῦ χρόνου (the completion/fullness of time).  The NIV11 infers the connection by translating it “the set time had fully come”.  In other words, “when the time of the law was over”, that is “when the time of the elemental spiritual forces of the world which enslaved us was over”, God sent his Son.
Paul’s statement about God sending his son infers the existence of Jesus before he was sent.  Otherwise, there would be no reason to add γενόμενον ἐκ γυναικός “born/coming to be from a woman” which represents Jesus’ incarnation into a human existence.  This passage parallels Romans 8:3-4.

3 Τὸ γὰρ ἀδύνατον τοῦ νόμου ἐν ᾧ ἠσθένει διὰ τῆς σαρκός, ὁ θεὸς τὸν ἑαυτοῦ υἱὸν πέμψας ἐν ὁμοιώματι σαρκὸς ἁμαρτίας καὶ περὶ ἁμαρτίας κατέκρινεν τὴν ἁμαρτίαν ἐν τῇ σαρκί,  4 ἵνα τὸ δικαίωμα τοῦ νόμου πληρωθῇ ἐν ἡμῖν τοῖς μὴ κατὰ σάρκα περιπατοῦσιν ἀλλὰ κατὰ πνεῦμα.

3 For what the law was powerless to do because it was weakened by the flesh, God did by sending his own Son in the likeness of sinful flesh to be a sin offering.  And so he condemned sin in the flesh,  4 in order that the righteous requirement of the law might be fully met in us, who do not live according to the flesh but according to the Spirit. NIV11

Not only was he sent from God to be born from a woman, he was also born as a Jew under the Jewish law.  Paul’s argument seems to be that Jesus had to be born under the law in order for the law to end.  We know that Jesus was the final sacrifice under the law.  After he gave his life on the cross, the need for a sacrificial system was over.  He did that to “buy out” (ἐξαγοράζω is also used in 3:13) those under the Jewish law.  That would have been the Jews themselves.  So, since the Jews were bought out from having to perform the law, then the Gentiles were never required to follow the law in the first place.
In Ephesians 2:14-18, Paul describes that the Jewish law was a barrier between the Jews and the Gentiles.  Jesus came to destroy that barrier so that both Jews and Gentiles could be one people to God by the Spirit of God.  That wall had to come down in order for the Gentiles to receive their adoption into the kingdom.  Therefore, they can’t start performing the very thing that was preventing them from being God’s people to begin with.

6 Now because you are sons, God sent out the Spirit of his son into our hearts, crying “Abba, Father!”  7 Therefore, you are no longer a slave, but a son, and if you are a son, you are also an heir through God. My Translation

6 Because you are his sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, “Abba, Father.” 7 So you are no longer a slave, but God’s child; and since you are his child, God has made you also an heir.  NIV11

Interestingly enough, the Spirit is NOT what grants a person sonship to God.  This is granted through faith in Jesus Christ!  Once a person puts his/her faith in Jesus, then the Spirit comes to prove that one is a child of God..
There was a German scholar named Joachim Jeremias who studied Jesus’ prayers in the NT.  He concluded that Jesus’ use of “Abba” or “Father” when praying to God was unique to him as this usage is not found in any Jewish literature.  “Abba” was use by Jewish children in an intimate way to address their fathers.  Jesus used “Abba” in the same intimate way when he address his father.  He also taught his disciples this prayer language to address God in the same way!  That language became the christian churches language.  It is worthy to note here that “abba” is the Aramaic word for “father”, and πατήρ is the Greek equivalent.
Aββα ὁ πατήρ (Abba, Father) is used by Jesus in Mark 14:36 and also by Paul in Romans 8:15.  Jesus used it in a prayer to God to take the cup of crucifixion away from him, but he still wanted God’s will to be done, not his own.  Now that the Galatians have the Spirit of his son in their hearts, they too can cry “Abba, Father” and so can we.  One final note on Paul’s Greek.  Paul uses the article ὁ which is the equivalent of our English word “the”.  Paul is making “father” personified.  That is, he wants to make sure that the Galatians understand that they are crying to the “The” Father God by the Spirit.
Note the Christology presented here.  Instead of the normal expression "the Holy Spirit", we have "the spirit of his son".  This represents Paul's theology on how faith in Christ grants son-ship, while the Spirit of Christ seals that son-ship thus proving that a person has been made a child of God!
Paul wraps up this section with this:  Since you are God’s sons, you can’t be slaves.  He then switches to the singular in order to personalize the experience.

7 ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός· εἰ δὲ υἱός, καὶ κληρονόμος διὰ θεοῦ.

7 Therefore, you are (singular) no longer a slave (singular), but a son (singular), and if a son (singular), also an heir (singular) through God.

By using διὰ θεοῦ (through God) at the end, Paul is describing that this was all God’s plan to begin with.

Conclusion

The law was a guardian which enslaved the people under the very sin which it created.  It remained in place until Jesus was sent from God and was born into the world.  He was born into the world under the law, so that he could "buy out" the ones who were under the law.  Now that Jesus has come, faith in Jesus is what makes a person both a son of God and an heir to the kingdom.  Having the Holy Spirit in us allows us to call out to God in the same intimate way that Jesus did; Abba Father!  The Galatians are no longer slaves to the basic elements of the world, but free sons and daughters of God.