Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XLVII) 03/16/20

5:1 Listen to me, the Messiah came for freedom’s sake, that’s why He liberated you. So, don’t let these people intimidate you, remain loyal. That’s why I’m telling you, don’t allow them to tie you up again like forced participants to the old Mosaic Law.

 After four chapters of doctrinal teaching regarding law and grace, it is now time for the rubber to meet the road. Therefore, the Apostle Paul exclaims, “Stand fast in the liberty the Anointed One gave us in order that we might be free of the heavy hand of the Law.” Paul’s clear teaching regarding Law and Grace now demands a decision.

So, will the Galatians continue to live their Christian lives by the rules, rituals, and rites of the religious law? Or will they choose to live their Christian lives by faith through God’s grace and His Spirit? The answer is important because living by the Law can only be done by wearing a yoke. The phrase “yoke” carries with it the idea of bullying, burdening, and bondage.

Back in Paul’s day, a farmer put a yoke on his oxen. Why does do this? So, they would work together, to keep them straight, to control their every move. There is no doubt, but what the yoke is a reference to the Law of Moses.[1] The Jewish legalists wanted to strap the yoke of the law on these Gentile believers in order to control them, dominate them, and enslave them to their ideas. So, Paul tells these believers, “You are free – you don’t need to allow them to do this – throw off the yoke because they have no right to place it on you. The Anointed One set you free to live for Him! Now you belong to Jesus, and Jesus belongs to you![2]

Let’s illustrate it this way: People in a village are living under the cruel dictatorship of their Chief Elder. He is both demanding and condemning. He has a list of rules and requirements for them, and no matter how much they try to be compliant, it never seems to be enough for him. But the chief dies, and a gracious, kind, loving, and godly chief is selected. Can you imagine what he would say if they told him they wanted to continue keeping the same rules and requirements of the former chief, still trying to live up to his demanding expectations? This is what the Judiazers were doing in trying to keep the Galatians under the Law. They were unnecessarily submitting to wearing the yoke of bondage.

That’s why the Apostle Paul wanted the Galatians to remain unwavering in the liberty by which the Anointed One set them free. “Stand fast” means to remain in place – don’t budge one inch. Paul wanted them to follow the example he had set.[3] Jewish Messianic writer Avi ben Mordechai gives us an enlightening paraphrase of this first verse implying that Paul is trying to say this: “Therefore, because of all that I have now said to you, I can only admonish you to stand in the liberty of the Messiah’s teaching concerning Yahweh’s Written Word.” ^[4]

In this particular chapter, the Apostle not only encourages the Galatian believers to remain unwavering in their Christian liberty but warns against abusing it for personal reasons. To do this, he directs them to avoid getting involved in various vices, and instead, promote the exercise of the Spirit’s fruit and being faithful in observing their responsibilities to God and each other.  When added up, it is a warning not to leave the goodness and blessings of God’s grace to become involved with self-pride and provoking harsh discipline out of envy. Having made it clear that believers through the Gospel were freed from the bondage of the Law, he now exhorts them to continue resolutely in the liberty for which the Anointed One made them free. This is a gift from God, and they should do all they can do to take care of what they were freely given. In doing so, they will protect themselves from being kidnapped and taken hostage again in bondage to the ceremonial laws. Of which, for British Bible scholar John Gill, the most unyielding weight to carry is the Yoke of Circumcision.^[5]

With this strong caution, Paul puts on his preaching attire after stomping out every last drop of juice from the grapes in the theological winepress brought out by Joshua and Caleb from the Promised Land. He then moves on to the consequences of whether they continue to drink the wine that is part of the Passover Meal or that which the Anointed One told us to drink at the Last Supper. If they stick with the religious rituals and regulations to celebrate their fellowship with God through Mosaic Law, then the Passover Meal will go on commemorating the blood of the Passover lamb in Egypt. But if they drink the new wine that is part of Holy Communion to celebrate their fellowship with God through the Anointed One, then they will be commemorating the blood of the Passover Lamb on Calvary.

What Paul says here about holding on to the truth and not sell out for something cheaper, echoes the words of King Solomon who said, “Buy the truth, don’t sell it. Do the same with wisdom, discipline, and discernment.” ^[6] Paul sends a similar message to the saints in Corinth,^[7] in Ephesus,^[8] in Philippi,^[9] and Thessalonica.^[10] And in writing to the scattered Hebrews, the writer repeated this same theme.^[11] And the Apostle Jude thought the same way.^[12] But the biggest exclamation mark is what Jesus the Anointed One told John to write the church in Ephesus, Thyatira, and Sardis.^[13] So there is no doubt that, for Paul, remaining true and faithful ranked high on his list of things to do as a believer in pleasing God the Father, the Son, and the Holy Spirit.

And the one thing that Paul felt demonstrated to be the best fortress against evil attacks of Satan remained the Anointed One’s Statue of Liberty on Mt. Calvary – the Cross. The freedom brought by the Lamb of God should be treasured with an everlasting loyalty. After King David lost the freedom, God awarded him as King of Israel and Judah due to his undying faith in LORD’s anointing upon him by the hands of the prophet Samuel,^[14] he cried out to the LORD, “Restore to me the joy of your salvation and make me willing to obey you.” ^[15]

Paul also felt that the believers in Rome needed the same type of encouragement,^[16] as well as the Corinthians, in his first letter,^[17] and in this same fashion in his second letter “The Lord is the Spirit who gives them life, and where He is there is freedom from trying to be saved by keeping the Word of God.” ^[18] It doesn’t take much scrutiny to notice that outside of the Written Word of God – the Bible, and the Living Word of God – Jesus the Anointed One, there is no guaranteed freedom from becoming trapped and entangled with the chains of legalism that require certain rites, rituals, and regulations in order to work out one’s salvation – which is impossible. Nor did this escape the Apostle Peter’s attention.^[19] All these things that might entangle a believer once they leave the sanctity of the Written Word, which is the Living Word are outlined by Paul in his letter to the Colossians.^[20]

When Paul used the Greek noun zygos here in describing the “Yoke of bondage,” it can be used literally as a wooden yoke that held two oxen together as they pulled a plow or wagon, and it can also be used metaphorically as anything that anchors a person to a burden or bondage. It is used elsewhere in the Final Covenant five other times.^[21] In fact, Paul seems to use the yoke as a metaphor in the same manner as Rabbi Yehoshua ben Korha (flourished circa 150 AD), utilized it in the Mishnah that one should first accept upon himself the yoke of the Kingdom of Heaven and then take upon himself the yoke of the commandments.^[22] It is good to know that both Yeshua and Paul took this metaphor from the Jewish tradition instead of the Greek or Roman philosophers. But we must also consider that it was also used to define a shoulder yoke with one bucket on the left and one on the right that was used to carry water. So, when we think of the Law of the Kingdom as something a person carries on their own, then it is allowable to think of the yoke of the Anointed One in the same way. After all, Jesus did say that anyone worthy to be His disciple must be willing to “take up their cross daily” and follow Him.[23]

This is what it says in the Jewish Targum on Lamentations: “You will declare freedom to Your people, the House of Israel, by the hand of King Messiah just as You did by the hand of Moses and Aaron on the day when You brought Israel up from Egypt.” ^[24] So the liberty for which Jesus the Messiah came involved bringing freedom from the burden of Jewish rites and ceremonies, called here, the yoke of bondage; and also liberty from the power and guilt of sin, which nothing but the grace of our Anointed One can take away.^[25]

As early as (155-240 AD), early Church scholar Tertullian spoke of this “Liberty in Anointed One” – Jesus the Messiah. He wrote that the main burden of the Law was unhelpful works until Jesus spoke of His easy yoke in Matthew’s Gospel.^[26] It is the yoke of works that have been rejected, not those of disciplines. Liberty in the Anointed One has done no injury to innocence.^[27] He goes on to say in another study that heresy, as well as schism and dissension, was disapproved of by Paul, who speaks of the necessity of false doctrines, not as a good thing, but used by God in beneficial trials for training and approving the faith of Christians. Moreover, when he blames dissensions and schisms, which undoubtedly are evils, he immediately adds heresies as well. Now, although he adds these to evil things, he is not hesitant to declare them being evil in themselves. But even greater, indeed, because he tells us that his belief of their schisms and dissensions was grounded on his knowledge that “there must be heresies also.” ^[28]

[1] Acts of the Apostles 15:10

[2] Romans 7:4-6

[3] See Galatians 2:45-5

[4] Avi ben Mordechai: On Galatians, op. cit., p. 103

[5] John Gill: On Galatians, op. cit., loc. cit

[6] Proverbs 23:23

[7] 2 Corinthians 15:58

[8] Ephesians 6:14

[9] Philippians 1:27

[10] 1 Thessalonians 38: 2 Thessalonians 2:15

[11] Hebrews 3:6, 14; 4:14; 10:23, 35-39

[12] Jude 1:3, 20-21

[13] Revelation 2:3, 25; 3:3

[14] 1 Samuel 16:1-13

[15] Psalm 51:12 – New Living Translation (NLT)

[16] Romans 6:14,18; 7:6; 8:2

[17] 1 Corinthians 7:22

[18] 2 Corinthians 3:17

[19] 1 Peter 2:16; 2 Peter 2:19

[20] Colossians 2:16-11; cf. Hebrews 9:8-11

[21] Matthew 11:29, 30; Acts of the Apostles 15:10; 1 timothy 6:1; Revelation 6:5

[22] Mishnah: Division Zeraim, Tractate Berakoth, Ch. 2, sec. 2; See Jerusalem Talmud, Yerushalmi Berakhot, VII., 2:2

[23] Luke 9:23

[24] Targum Lamentations, translated by C. M. M. Brady, 2:22

[25] Adam Clarke: Commentary on Galatians, op. cit., loc. cit.

[26] Matthew 11:29

[27] Tertullian: On Modesty, Ch. 6,

[28] The Ante-Nicene Fathers, Vol. 3, op. cit., Tertullian, Part Second, The Prescription Against the Heretics, Ch. 5, p. 440

As we have all learned, as virtues go, patience is a quiet one. It’s often exhibited behind closed doors, not on a public stage: A father telling a third bedtime story to his son, a dancer waiting for her injury to heal. In public, it’s the impatient ones who grab all our attention: drivers honking in traffic, grumbling customers in slow-moving lines. We have epic movies exalting the virtues of courage and compassion, but a movie about patience might be a bit of a snoozer.

Yet patience is essential to daily life—and might be critical to a happy one. Having patience means being able to wait calmly in the face of frustration or adversity, so anywhere there is frustration or adversity—i.e., nearly everywhere—we have the opportunity to practice it. At home with our kids, at work with our colleagues, at the grocery store with half our city’s population, patience can make the difference between annoyance and composure, between worry and calmness.

Religions and philosophers have long praised the virtue of patience; now, researchers are starting to do so as well. Recent studies have found that, sure enough, good things really do come to those who wait. Some of these science-backed benefits are detailed below, along with ways to cultivate more patience in your life.

Kira M. Newman, writer, editor, and producer of material for all the Greater Good Science Center’s websites, shares how several important influences can be had by practicing patience. One of them is patient people enjoy better mental health. This finding is probably easy to believe if you call to mind the stereotypical impatient person: face red, head steaming. And sure enough, according to a study by Fuller Theological Seminary professor Sarah A. Schnitker and UC Davis psychology professor Robert Emmons, patient people tend to experience less depression and negative emotions, perhaps because they can cope better with upsetting or stressful situations. They also rate themselves as more mindful and feel more gratitude, more connection to mankind and the universe, and a greater sense of abundance.

Another thing this virtue rewards us with is that Patient people are better friends and neighbors. In relationships with others, patience becomes a form of kindness. Think of the best friend who comforts you night after night over the heartache that just won’t go away or the grandchild who smiles through the story, she has heard her grandfather tell countless times. Indeed, research suggests that patient people tend to be more cooperative, more emphatic, more equitable, and more forgiving. “Patience involves emphatically assuming some personal discomfort to alleviate the suffering of those around us,” writes Debra R. Comer and Leslie E. Sekerka in their study of patience.

One more thing is that patience helps us achieve our goals with more satisfaction. The road to achievement is a long one, and those without patience—who want to see results immediately—may not be willing to walk it. Think of the recent critiques of millennials for being unwilling to “pay their dues” in an entry-level job, jumping from position to position rather than growing and learning. In her study, Sarah A. Schnitker also examined whether patience helps students get things done.

In five surveys they completed over the course of a semester, patient people of all stripes reported exerting more effort toward their goals than other people did. Those with interpersonal patience, in particular, made more progress toward their goals and were more satisfied when they achieved them (particularly if those goals were difficult) compared with less patient people. According to Schnitker’s analysis, that greater satisfaction with achieving their goals explained why these patient achievers were more content with their lives as a whole.

Another thing we can experience through patience is that it shows high moral standards. When things get uncomfortable in life, patience is a virtue, and it will help you deal with the discomfort in a way that best suits your life and the people around you. Patience is an exercise of self-control that shows you can handle life when times get tough, have the ability to look outside of yourself, and can withstand judgment when you need to. In short, exhibiting patience shows that you have a high moral standard in life.

This then also exhibits some significant traits or attributes. For instance, exhibiting patience means that you can be persistent and stay in something for the long run. You don’t try to cut corners or do things in an unethical way; instead, you patiently work things out, do what needs to be done, and make things happen, and the commitment is a testament to your ability to stay with what is right and what will bring you the results you want.

Another thing is that you resist any temptation to ruin things for other people. Patience is a virtue because it requires self-control. It requires you to have the insight to think about other people and their happiness. Think of this when someone cuts in line ahead of you, or a person steals the parking spot you’ve been patiently waiting for. Along with this, patient people do not stress themselves by behaving in such a way that does not benefit them. It doesn’t matter how much you stomp your feet, complain, or whine, what you want is not going to happen any faster because you are impatient.

Then we also discover that doing great things take longer. After all, the Taj Mahal in India took a whole lot more time to build than some of the houses we see constructed on HGTV. Keep this in mind, not everyone runs on your schedule. When you are impatient, you are often demanding that other people run on your schedule. This is a very selfish way of viewing and interacting with other people, and it shows just how self-absorbed you can be. Many times, having patience for the right moment to come is more important than doing it when you want to get it over with.

There are also other internal factors that are affected by patience.  It strengthens your ability to be compassionate. Both self-compassion and compassion for others are built when you can step outside of your wants and see why patience is a virtue during times where it is required. Accept the fact that there are some things standing in your way that you can do nothing about. So, don’t beat yourself up because you don’t have a magic wand to remove it. In due time, with patience, you will be able to do something about it. Things get clearer over time, which helps you make better and wiser decisions.

The Holy Bible is a great treasure of wisdom when it comes to the virtue of patience. The Psalmist put it this way: Be still before the Lord and wait patiently for him; fret not yourself over the one who prospers in his way, over the man who carries out evil devices! Refrain from anger, and forsake wrath! Fret not yourself; it tends only to evil.[1] And, of course, most of us know the refrain from Isaiah: They who wait for the Lord shall renew their strength; they shall mount up with wings like eagles; they shall run and not be weary; they shall walk and not faint.[2]

The Apostle Paul was a great proponent for having patience. He tells us that if we hope for what we do not see, we wait for it with patience.[3] That way, he says, we can rejoice in hope while we patiently endure tribulation by constantly staying in prayer.[4] And in addition to patience being a fruit of the spirit, Paul also says that we should not grow weary of doing good, for in due season we will reap if we do not give up.[5] Don’t forget, Jacob could never have held the love of his life, Rachael if he had not been patient for fourteen years. And David would have never been the king after God’s own heart if he had patiently waited for seven years.

So, don’t get in a hurry to accomplish something that may take time. It is better to do it right and have it last than to do it hurriedly and have it fail early. If something you want to have, or if everything you want to do, or if anything you want to be may take a long time, be patient, put it in God’s hands, and say, “Lord, I’ll be ready when You are.” – Dr. Robert R Seyda

[1] Psalm 37:7-9

[2] Isaiah 40:31

[3] Romans 8:25

[4] Ibid. 12:12

[5] Galatians 6:9

A PENNY FOR YOUR THOUGHTS

While I was growing up, when you spotted someone who seemed to be deep in thought, it was customary to say to them, “A penny for your thoughts.” But what’s a penny really worth. One cent, or a one-hundreds of a dollar. That’s why it is so easy to dismiss a penny, something of so little value. In fact, the penny, the lowest coin or currency in the United States monetary system, is thrown into a fountain as worthless by some. This story offers a different perspective of the penny, a coin of great worth.

A gentleman from the Northeast tells that several years ago, a friend of his and her husband were invited to spend the weekend at the husband’s employer’s home. His friend, Arlene, was nervous about the weekend. The boss was very wealthy, with an elegant home on the water-way, and cars in the garage that cost more than her house.

The first day and evening went well, and Arlene was delighted to have this rare glimpse into how the very wealthy live. The husband’s employer was quite generous as a host and took them to the finest restaurants. Arlene knew she would never have the opportunity to indulge in this kind of extravagance again, so she was enjoying herself immensely.

As the three of them were about to enter an exclusive restaurant that evening, the boss was walking slightly ahead of Arlene and her husband. He stopped suddenly, looking down on the pavement for a long, silent moment. Arlene wondered if she was supposed to pass him.

There was nothing on the ground except a single darkened penny that someone had dropped, and a few cigarette butts. Still silent, the boss reached down and picked up the penny. He held it up and smiled, then put it in his pocket as if he had found a great treasure. How absurd! What need did this man have for a single penny? Why would he even take the time to stop and pick it up? Wow, he must be really greedy!

Throughout dinner, the entire scene nagged at Arlene. Finally, she could stand it no longer. She casually mentioned that her daughter once had a coin collection, and asked if the penny he had found had been of some value. A smile crept across the boss’s face as he reached into his pocket for the penny and held it out for her to see. She had seen many pennies before! What was the point of this?

“Look at it.” He said. “Read what it says.”

She read the words “United States of America.”

“No, not that; read further.”

“One cent?”

“No, keep reading some more.”

“In God we Trust?”

“Yes!”

“And so, Arlene quizzed with skepticism?”

The boss smiled as he continued. You see, if I trust in God, the name of God is holy to me, even on an old, discolored coin, no matter where I find a coin and see that inscription, I read those words out of respect and reverence. It is written on every single United States coin, but we never seem to notice it! God drops a note right in front of us, telling us to trust Him? So, who am I to disregard that message?

That’s why said the boss when I see a coin, I stop, and I pray to see if my trust IS in God at that moment. I pick the coin up as a response to God that I do trust in Him. For a short time, at least, I cherish it as if it were gold. I think it is God’s way of starting a conversation with me. Lucky for me, God is patient, and pennies are plentiful!

The husband then goes on to say that one day while he was out shopping, he too found a penny on the sidewalk. He stopped and picked it up, and realized that he had been worrying and fretting in his mind about things he could not change. He read the words, “In God We Trust” and had to smile. He then looked up and said, Yes, God, I get the message.

The Bible has a lot to say about trusting God. As King Solomon said: “Trust in the LORD with all your heart and do not lean on your own understanding.” But, in keeping with this enlightening story, the one I like is where a young man confessed that what God had to say to him was more precious than thousands of pieces of silver and gold (Psalm 119:72). The question we need to ask ourselves is whether or not we feel the same? So, the next time you see a penny lying on the ground, pick it up, read the words, “In God we trust,” and let God know that this includes you. – Dr. Robert R Seyda

SOMETHING TO THINK ABOUT

FOR OUR STUDY IN GALATIANS CHAPTER FIVE

Paul will now apply practically what he has taught doctrinally. The Bible gives us doctrine (teaching), but is also profitable for criticism, for correction, for coaching in righteousness (2 Timothy 3:16).

The Bible is both doctrinal and practical. This balance is very crucial in the life of believers. Paul desires for the churches of Galatia to rid themselves of the legalistic teachings of the Judaizers and walk in the freedom they possess in Christ. The last word of Chapter 4 is “free.” The Christian is free! We are free from the power of Satan, the dominion of Satan, and the fleshly allurements of the world. • 2 Corinthians 3:17 declares “…and where the Spirit of the Lord is, there is liberty.”

 We have been freed by the Spirit. This freedom is not a license to sin. To the contrary, it is freedom to be changed by the Spirit of the Lord into the image of Christ. 2 Corinthians 3:18 Instead of the outward oppression of a law system that we cannot keep, we have the inward working of God’s Spirit that bears Christ-like fruit through us.

• The law brings bondage and condemnation. Acts 15:10
• God’s Spirit brings glory as He works in the believer. 2 Corinthians 3:18 6.

These are the truths that Paul will emphasize in Chapter Five.

THE CONTEXTUAL NEW TESTAMENT COMMENTARY

By Dr. Robert R. Seyda

Introduction to Chapter Five

Paul’s Letter to the Congregations in Galatia

We have finished chapter four of Galatians, now we are ready to start our fantastic journey through chapter five. There are a whole lot of wonderful things to discover in this portion of Paul’s letter to the congregations there.

This chapter is the heart of Paul’s communication to the Galatians about their misstep in following the teachings of those intruders who came down from Jerusalem to persuade them to change course, telling them to stop by and collect the Law of Moses before they continued on to the Cross of Jesus. That way, they could carry them both on their way to eternal life.

So, it is no wonder he begins by reminding them that it was the Anointed One who set them free from the long arm of the Law. Therefore, stay free, don’t get tied up again in the Law’s tentacles so that they once again became slaves to its demands and curse. It is at this point that he brings up circumcision that served as a sign of their calling into God’s chosen people and heirs of His promises to Abraham. They have a new sign; the Law is now written on their hearts, and God’s Holy Spirit was given to them as a pledge of eternal life.

This then becomes the battleground for believers: those who trust in the Law given to Moses and those who trust in the Anointed One who brought the Gospel. This is further defined in living and conducting one’s life by the power of the Law or living by the power of the Gospel. We know this as the “Works of the Flesh, and the “Fruit of the Spirit.” Works are the product of our sinful nature, and Fruit is the produce of our spiritual nature. They cannot exist in harmony; one will dominate the other. So, it is up to the Galatians – and all believers – to decide which one will be in control of their lives.

This part of Galatians so intrigued me and captured my deep interest and attention that I chose it as the subject of my doctoral dissertation. I’ve learned so much more that I wished I could write it over again. That’s why the good Lord gave me the desire of my heart and allowed me to do that here in this commentary. I hope that it will open wide your spiritual eyes to see things you’ve never seen before. Not just for your edification, but to share with others.

So, I want to thank all of you who have faithfully read the lessons up until now. I prayed for God to bless you because of your dedication to His word. I genuinely believe you will enjoy this next chapter. Remember, if you have any questions or want a more thorough explanation, ask them on our group page: “Called to Live in Freedom” so that I can answer them for you and others who may have the same questions.

Once again, not only are you precious in God’s sight, but you are precious to me. That’s why I love all of you so much.  We will begin our journey through chapter five on Monday, March 16, 2020. May God bless and reward you for your studies. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

SUMMARY OF CHAPTER FOUR

It is apparent that the Apostle Paul starts this chapter dealing plainly with outsiders who urged the Galatians to obey the Law of Moses along with the Gospel of the Anointed One. They aimed to bring those living in freedom under bondage once more to the Law. It is evident that neither these Judaizers or Galatians fully understand the meaning of the Law as given by Moses. And as that occurred during a period of spiritual darkness, it also included the burden of slavery to sin. This is illustrated by their being tied to many burdensome rites, rituals, and regulations by which they were taught and under forced obedience like a child under mentors and governors.

But Paul helps us see the happier state of Christians under the Gospel. From these verses, we admire the wonders of Divine love and mercy, particularly of God the Father in sending His Son into the world to redeem and save all of us. Also, the Son of God, in willingly stooping so low, and suffering so much for us; and of the divine Holy Spirit, in lowering Himself to dwell in the hearts of human believers in order for Grace to fulfill its intent and purpose. Also, we see the advantages Christians enjoy under the Gospel. Although of a sinful nature, the children of rebellion and disobedience became children of love and obedience by grace and partakers of God’s nature as His children. He desired that all His children resemble Him in spirit.

In those days, among human families, the first-born son was the heir apparent to his father’s estate. But under grace, all God’s children will be given an inheritance because they are in union with God’s first-born son – the Son of Man. May our attitude and conduct as God’s children always show our relationship through adoption, and may the Holy Spirit witness with our spirits that we are children and truly heirs of almighty God.

Then, the happy change came when the Galatians were turned from dead idols to a living God, and through the Anointed One received their adoption, which was the effect of His free and rich grace; they were placed under a more responsible obligation to keep to the liberty by which He made them free. All our knowledge of God begins on His part; we know Him because we are known by Him. Though our faith forbids idolatry, unfortunately, many still practice spiritual idolatry in their hearts. For what a person loves most, and cares most about becomes their god: some have riches as their god, some find their god in worldly pleasures, lust, and greed. And many ignorantly worship a god of their own making but who can show no mercy or forgiveness.

Somehow, they convinced themselves that there is mercy for them with God, although they never repent, but go on in their sins. It is possible for those who have made great professions of religion, to be afterward drawn aside from walking in holiness on the straight and narrow way. However, the more mercy God shows in bringing any who will believe in His Son to hear and understand the Gospel, and the liberties and privileges it brings, seem to allow themselves to be deprived of these graces because of their pursuit of sinful pleasures. That’s why all who are members of the external church should learn to doubt the wayward steps they have taken. We must not be content because we have a few good virtues in ourselves.

The failure of the Galatians to do this caused Paul to fear that his labor had been in vain. Yet, he still cares and wants to do what he can in the spirit of true wisdom and reverence for God. But that was not enough, the Apostle desires that they would be of one mind with him respecting the Law of Moses, as well as united with Him in love. When disciplining others, we should take care to convince them that our criticisms are from a sincere desire to honor God, their faith, and their spiritual welfare.

The Apostle reminds the Galatians of the difficulty under which he labored when he first came among them. But he notices that he was a welcomed messenger. Yet, how very uncertain are the favor and respect of people! Let us labor to be accepted by God. Paul told the Galatians, You once thought yourselves happy in receiving the Gospel; have you any reason now to think otherwise? Christians must not refrain from speaking the truth, for fear of offending others. The false teachers who drew the Galatians from the truth of the Gospel were scheming individuals. They pretended to be affectionate, but they were not sincere and truthful. Matthew Henry says there is an excellent rule to be found here: “It is good to be zealous always in a good thing; not for a short time only, or now and then, but always. How happy this would be for the Church if this zeal was more faithfully maintained.”

Finally, the Galatians were ready to count Paul as their enemy, but he assures them he was their friend; he had the feelings of a father toward his children. He was in doubt as to their spiritual state and was anxious to know the result of their present misunderstandings and misgivings. Nothing could offer more proof than that a sinner has been justified than seeing the Anointed One being formed in them by the renewal of the Holy Spirit. But this cannot be achieved while continuing to depend on the Law for acceptance with God and salvation. The difference between believers who depend on the Anointed One, and those who trust in the Law, is explained by the histories of Isaac and Ishmael. Hagar and Sarah were also appropriate emblems of the two resulting covenants. And, the heavenly Jerusalem, – the true Church from above, represented by Sarah, is in a state of freedom and is the mother of all believers, who are born of the Holy Spirit. They were by regeneration and true faith, made a part of the true seed of Abraham, according to the promise made to him by God.

This lesson from history was explained as it applied to those Paul mentions. So then, as believers, we are not children of the bond-woman, but the free woman. If the privileges of all the Jewish believers were so wonderful according to the Final Covenant, how absurd for them to be under that Law again, which could not deliver them from bondage or condemnation! We would not have understood this allegory in the history of Sarah and Hagar if it had not been shown to us by Paul, yet we cannot doubt that it was intended by the Holy Spirit to be used as such.

Therefore, the two covenants of Works and Grace, and the Legal and Enthusiastic believers are foretold. Also, good works are brought into reality by a person’s own strength, as we find in strict Legalism. But when arising from faith in the Anointed One, they are the fruit of grace. The First Covenant spirit is one of slavery to sin and death. In the Final Covenant, however, is the spirit of liberty and freedom, not the liberty to sin, but the liberty to serve. The first is a spirit of hostility; the second is a spirit of love.

So, let those professors of religion who have a violent, harsh, imposing spirit towards the people of God, take note. As Abraham turned aside to Hagar to bring about the promised son, a believer can turn aside to the covenant of works to bring about union with the Promised Son. Where through unbelief and neglect of the promise they act according to the Law, in their own strength; in a way of violence, not of love, towards their fellow believers, they fail to gain any ground with God. Obviously, this is not the right way, nor the right attitude to do such a thing. That’s why all will not be well with their souls until they return to their dependence on the Anointed One. As many great Bible scholars have said: Let us rest our souls on the Scriptures, and a Gospel hope and cheerful obedience, to show that our communion and treasure are indeed in heaven. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XLVI)

The great reformer Martin Luther sees verse twenty-nine from his perspective at the beginning of the European Renaissance. For him, what Paul says here is a cheering thought. We who are born of the Gospel, and live in union with the Anointed One, and rejoice in our inheritance, count Ishmael as our enemy. The children of the Law will always persecute the children of the Gospel. This is our daily experience. Our opponents tell us that everything was at peace before the Gospel arrived was revived by us. As a result, the whole world is now upset. People blame us and the Gospel for everything, for the disobedience of subjects to their rulers, for wars, plagues, and famines, for revolutions, and every other evil thing that can be imagined. No wonder our opponents think they are doing God a favor by hating and persecuting us.

Luther goes on to say that there were even some who point to the destruction of Jerusalem shortly after the Gospel started being preached by the Apostles. They also believe that the overthrow of the Roman Empire was the result of Christianity’s rise to a world religion. And did not Paul cause unrest and upheaval in the areas where he preached the gospel.^[1] But Luther counters by saying: “We do not say that the Gospel instigated these upheavals. The iniquity of man did it.”^[2] It is obvious that Luther was responding to the undeserved persecution of Protestants by the Jews and the Roman Catholic Church. Later on, Luther toned down his criticism of the Jews, but never gave up hope of reforming the Roman Church.

 To this, Calvin adds his own admonition, which is appropriate to our situation in the world today. He reminds us that not only ought we be filled with repulsion at physical persecutions when the enemies of salvation by grace slay us with fire and sword; when they banish, imprison, torture, or scourge those who stand up for their faith. However, when they attempt, by their irreverence, to weaken our confidence, which rests on the promises of God; when they ridicule our salvation when they openly scorn the full Gospel with laughter; nothing should offend our conscience more deeply than contempt for God and casting reproach upon His grace.

At the same time, says Calvin, there is no type of persecution more deadly than when the salvation of the soul is assaulted. We who escaped from the tyranny of such religious bias are not called to go against such wicked people with swords. But how blind must we be, if we are not affected by that spiritual persecution, in which they strive, by every method, to extinguish that doctrine, from which we draw the breath of life! – when they attack our faith by their false doctrines and cause those, who are less informed to struggle and fall.^[3] Calvin also moderated his anger but never gave in to what the other side was demanding. He never put Jesus back on the cross but left it empty as a sign of His resurrection and power to save.

Wesleyan theologian Adam Clarke (1760-1832) gives us his summation of what Paul is saying here to the Galatians. In his mind, the Apostle Paul is using the Jew’s own Scriptures to explained by their own oral teachings to prove that it is only by Jesus the Anointed One that they can receive redemption. And yet, because they did not believe in Him as they awaited Messiah, therefore, they continue struggling in bondage to the Law and sin. That means now, they open themselves to punishment from God, leading to long and grievous captivity, trying to work for their salvation instead of receiving it by faith as a gift of grace.

No doubt, the Apostle Paul made reference to those things often foretold by the prophets and confirmed by Jesus the Messiah Himself, and this was the strongest argument he produced to show the Galatians their folly and their danger in submitting again to the bondage from which they escaped. Little did they know that they were exposing themselves to one of the most dreadful calamities of an earthly kind, as well as to the final ruin of their souls. Since they desired to be under the Law, then they must accept all the consequences which the Apostle makes vividly clear to them.^[4]

Baptist minister and theologian August H. Strong (1837-1899) mentions that the Apostles quoted the First Covenant as being the Word of God.^[5] The Apostles also quoted the First Covenant as the utterance of God. So, Paul’s insistence upon the validity of even a single word,^[6] and his use of the First Covenant for purposes of allegory, as in verses twenty-one to thirty-one, show that in his view the First Covenant text was sacred. However, to Philo of Alexandria – a Greek Jewish Philosopher who used philosophical allegory to harmonize Jewish Scriptures, mainly the Torah, and Jewish historian Flavius Josephus did the same with the Jewish Talmud, in their interpretations of the First Covenant. And even though they considered the text as being sacred, Strong says they continually fell into a “narrow and unhappy literalism,” instead of understanding these allegories as “figures of speech or parables.” Unfortunately, the identical problem is the case today.^[7]

This same view is also expressed by English theologian William Sanday (1843-1920), Professor of Exegesis on Holy Scripture, by noting that any interpreter of the Final Covenant does not escape from using the same Rabbinical methods of literalism. But even where these are most prominent, they seem to be what is remembered instead of revealing the spiritual truth to be found therein. And through the temporary and local parable, the writer constantly penetrates to the very heart of the First Covenant teaching.^[8]

A more current theologian, Robert Gundry, points to the use of “nevertheless” in verse thirty as being an introduction to the scripture he quoted, which served as a command for the Galatians to reject the distorters of the Gospel by dismissing them from the Galatian congregations.  He goes on to say: Since the slave girl herself stands for the Sinai covenant of the Law, the command to throw her out as well as her son indicates that the Galatians should reject that covenant as well as those who spread it. Paul stresses that those who trust at all in their observance of the Law will be excluded from the inheritance of eternal life in God’s kingdom, represented by the promised land. So, Paul’s conclusion from all that he said up to this point is that true believers are not children of the slave girl – rather the free woman.  As such, the Galatians are free from enslavement to the Law. But they must recognize themselves as such and act on it so they will not lose out on the inheritance that was promised to the son of the free woman Sarah, not the slave girl Hagar.^[9]

Messianic Jewish writer Lancaster wants everyone to know that both Ishmael and Isaac were benei Avraham, which means “sons of Abraham.”  Therefore, the emphasis on women can be misleading since both sons claimed Abraham as their father. He points out that when a non-Jew converts to Judaism, they take the last name ben Avraham, to indicate they are now Jewish and will abide by Jewish laws. This then makes them part of the legal family of Abraham. As far as the women are concerned, for Lancaster, Hagar represents the covenant at Sinai while Sarah represents the covenant with Abraham, which is older and cannot be replaced by a covenant made 430 years later. For Lancaster, this totally changes the conventional, replacement theology interpretation of the passage. Therefore, the Final Covenant that the Anointed One made at the Last Supper is not involved here in this interpretation.

For Lancaster, Hagar represents the covenant of those who claim identity with Abraham and God’s promise to him, but they do not keep the Torah, whereas Sarah represents the covenant of those who claim identity with Abraham and God’s promise to him who do keep the Torah. So, in the congregations in Galatia, those who claimed to be believers but did not keep the Torah were the children of Hagar, while those who did obey the Torah were children of Sarah.

So, Lancaster sums it up this way: For him, this passage contrasts two types of converts, the legal convert, and the spiritual convert. The one becomes part of Abraham’s family by conventional conversion, the other through faith in the Messiah, the promised seed of Abraham, in whom all nations find blessing. The passage here does not place the First Covenant against the Final Covenant. It does not equate Judaism and the Torah with slavery, nor does it place Christians against Jews.^[10]

All of this interpretation seems to clearly show that Lancaster did not understand Paul’s question that began this whole allegory about Hagar and Sarah because Paul asks: “I’d like to ask those of you who want to go back and live your life under Mosaic Law, do you understand what Mosaic Law is really saying?”^[11] This is what flavors the whole discussion in which those who are believers who want to remain under the Law as children of Hagar, while those whom the Son sets free are the children of Sarah. Yes, both are children of Abraham, but the free children are the ones of the promise, while the enslaved ones are those of the Torah.

So there is little doubt that these legalistic teachers that Paul confronted in this letter were somewhat upset when they were compared to Ishmael and his tactics, in trying to get these true believers to follow them in their deadly games which might also end up in leading them into idolatry, immorality, and spiritual death. But left alone to continue misguiding and corrupting the faith of the Galatian believers would undoubtedly end up stopping the era of the church before it spread throughout the world. So it is with us. We need not overly concern ourselves with apostasy and heresy in other areas of the nation or world when it is growing like mold among our own congregants. Speak out at home, and like these great Reformers, it will be heard around the world.

Mark D. Nanos makes a valid point here related to Paul’s allegory of Hagar and Sarah, Ishmael and Isaac. When providing reliable information apart from spiritual interpretation, it is vital that the reality of what is being said is known to those hearing the story. Apparently, every parable that Jesus told involved people, places, and things that the people hearing him knew about as part of life. Without this, it is hard to expect them then to understand the moral of the story. The same can be said of Æsop’s Fables. The fact that the Jews, especially, knew who Sarah and Hagar were and their place in Jewish history allowed Paul’s spiritual interpretation to be more effective. This goes for anything ministers, and teachers may choose today as illustrations of spiritual truths.^[12]

END OF CHAPTER FOUR

[1] See Acts 17:6-7

[2] Martin Luther: Commentary on Galatians, op. cit., loc. cit.

[3] John Calvin, op. cit., loc. cit.

[4] Adam Clarke, op. cit., loc. cit.

[5] Ephesians 4:8

[6] Galatians 3:16

[7] August H. Strong:  Systematic Theology, Vol. 1, Part 3, Ch. 3, Proof of Inspiration, pp.366-367

[8] William Sanday: The Bampton Lectures, op. cit., The Historic Cannon, Estimate of the Old Testament in the First Century of the Christian Era, Lecture II., p. 87

[9] Robert H. Gundry, op. cit, loc. cit

[10] D. Thomas Lancaster: Commentary on Galatians, loc. cit., pp. 219-228

[11] Galatians 4:21

[12] Mark. D. Nanos

Someone once said, “There is nothing that shows your strength better than your Gentleness.” Strength is the ability to do things that need a lot of physical or mental effort. It’s the choice to continue through the pain even when it feels unbearably hard. That’s because Gentleness breeds peace, calm, and consistency of character. It is not volatile or abrupt in its response to the world. Gentleness is strength because it remains constant and clear-minded, involving all manner of situations.

Andy Mort has a blog that he calls, “A Home for Gentle Rebels: Find the Courage to Embrace Your Creative Sensitivity and Change the World from the Inside Out.” He shares several things he learned about Gentleness. One of them is: Being conscious of your feelings. That’s because we don’t always like to confront how we really feel about things. We are often quick to sugar coat and gloss over our natural emotional response to people and situations. But Gentleness acknowledges the truth of what is being felt. If you are sad, then you are sad; if you are angry, then you are angry. Pretending will not make those things disappear, it will just push such feelings beneath the surface. Your emotional response is neither right or wrong, but it IS true.

Another thing about Gentleness is that Gentle people make and embrace the time and space between something happening and when they respond to it. They are not reactionary. They don’t feel any pressure to respond immediately. They always step back and take a good look at what they are facing. They are constantly aware that they must care as much about what others are dealing with, not just themselves. It is so easy to become marginalized and switch off your heart. Certain situations can quickly feel hopeless, pointless, and futile if we allow that to happen. Our experiences can lead us to become disinterested. Staying steady and true to our feelings and those of others can be dealt with in a Gentle way.

It also helps to focus more on the situation. Does it really matter? Why are those involved important? The Gentle spirit will find reasons that ignite a positive motivation. They find an excuse to say, “yes, this is worth my attention and investment.” They are aware of a deeper sense of purpose so that when it feels futile or meaningless, they can draw on a reason to continue that transcends their own ability to muster the energy.

One more factor in Gentleness is deciding what you are going to do before you do it. A Gentle spirit embraces the ability to choose rather than reacting. Using the space between what has happened and what needs to be done, your response becomes a foundation where you know what your next step will be, and you can identify the intention behind it. Gentleness has the insight to see the implications and consequences of action. The action is taken now with a good idea of what will happen as a result of what is done. The rational decision is taken at the expense of a regrettable emotional reaction.

Not only that but connecting with others is what nurtures Gentleness. Cultivating empathy, and an understanding that the world doesn’t revolve around their perception of reality is a habit of the Gentle spirit. Other people care about other things for reasons that you might not yet fully grasp. That doesn’t make them wrong. Empathy comes through Gentle strength; by seeking to experience the world through their senses, you find a place to make a profound difference in their lives.

As the famous anonymous quote says: “Be Gentle, for everyone you meet is fighting a difficult battle.”

Who else is affected by the situation? The Gentle spirit feels the wider impact beyond that which it merely feels for themselves. That’s because Gentle spirited people observe the world. They perceive themselves, other people, and the situations they experience. Reflecting on these things is an important part of learning and growing in the future. The more that you intentionally acknowledge your response to things, the more control you will have over them next time.

Therefore, we can conclude that Gentleness is a strong arm with a soft touch. It is a tender, compassionate approach toward others’ weaknesses and limitations. A Gentle person still speaks truth, sometimes even painful truth, but in doing so, guards their tone so the truth can be well received. We might say this is the virtue and characteristic of what we may often call, “A Gentle Giant.”

Perhaps we can now see why Gentleness is taught in the Holy Scriptures. King David told the Lord, “You have given me the shield of your salvation, and your right hand supported me, and your Gentleness made me great.”[1] And as King Solomon said: A soft answer turns away wrath, but a harsh word stirs up anger.[2] And the prophet Isaiah said this about the coming Messiah: “He will tend His flock like a shepherd; He will gather the lambs in His arms; He will carry them in His bosom, and Gently lead those that are with young.”[3]

So, it is no wonder the Messiah Himself called out: Take my yoke upon you and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls.[4] The Apostle Peter must have taken this to heart because he wrote that we are to honor the Anointed One, the Lord, as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with Gentleness and respect.[5]

So, we are not surprised then that the Apostle Paul instructed Titus to speak evil of no one, to avoid quarreling, to be Gentle, and to show perfect courtesy toward all people.[6] And to young Timothy, Paul gave the following instructions: The Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with Gentleness.[7] Also, the Apostle James advises that the wisdom from above is first pure, then peaceable, Gentle, open to reason, full of mercy and good fruits, impartial and sincere.[8]

So being Gentle doesn’t mean acting bashful or just being careful not to hurt others. Gentleness is having the ability to cause harm but uses that same power to bring about healing. – Dr. Robert R Seyda

[1] Psalm 18:35

[2] Proverbs 15:1

[3] Isaiah 40:11

[4] Matthew 11:29

[5] 1 Peter 3:15

[6] Titus 3:2

[7] 2 Timothy 2:24

[8] James 3:17

SORRY, I CAN’T HEAR YOU!

Not long ago, I read a story about a young man and an elderly preacher. The young man lost his job and didn’t know which way to turn. So, he went to see this revered man of God. Pacing back and forth in the minister’s study, the young man grumbled and complained about his problem. Finally, he clenched his fist and raising his voice he cried out, “I’ve begged God to say something to help me, preacher, why doesn’t God answer?”

The old preacher, who on the other side of the room, spoke something in reply, something so hushed it was not intelligible. The young man stepped closer to the minister. “What did you say?” he asked. The preacher repeated himself, but again in a tone as soft as a whisper. So, the young man moved even closer until he was leaning on the preacher’s chair. “Sorry,” he said. “I still didn’t hear you.”

With their heads now closer together, the old servant of God spoke once more. “God sometimes whispers,” he said, “so we have to move closer to hear Him.” This time the young man heard, and he understood.

We all want God’s voice to thunder through the air with the answer to our problem. But God’s is the still, small voice… the gentle whisper. Perhaps there’s a reason. Nothing draws human focus quite like a whisper.

God’s whisper means I must stop my ranting and raving and move closer to Him. And then, as I listen, I will hear my answer. Better still, I find myself closer to God. For when God whispers, it is for our ears only. So, we must stop and listen intently. To tune out all other noises and distractions. God whispers to us the same way we whisper to a friend, to a spouse, or to a child. Emphasizing the message that speaks more than the loudest shout. Whispering is another way of showing love.

There is a story in God’s Word that illustrates this so wonderfully. The prophet Elijah was being threatened by Queen Jezebel, so he ran and hid in a cave. As he mumbled and complained about all the good things he did for the LORD. Finally, he cried out, “Enough of this, God! Take my life—I’m ready to join my ancestors in the grave!” Exhausted, he fell asleep under the lone broom bush.

Then he was awakened by an angel and told, “Go, stand in attention before God at the entrance of the cave, and God will pass by.” Suddenly a hurricane wind ripped through the mountains and shattered the rocks, but God wasn’t to be found in the wind; after the wind an earthquake, but God wasn’t in the earthquake; and after the earthquake fire, but God wasn’t in the fire; and after the fire a gentle and quiet whisper (1 Kings 19:1-11).

The prophet Zephaniah told everyone: Be silent before the Lord GOD, for the day of the LORD is near. And Jesus had this advice for His disciples: When you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father, who sees in secret, will reward you (Matthew 6:6). And our Lord followed His own advice when he dismissed the crowds that came to hear Him and went upon on the mountain by Himself where He prayed alone (Luke 6:12).

So, the next time you can’t seem to get the Lord’s attention or hear anything He has to say, stop and draw closer to Him. This is what the Apostle James advised: Draw near to God, and He will draw near to you (James 4:8). And the writer of Hebrews encouraged us: Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need (Hebrews 4:16). It isn’t that God is not communicating with us, it’s that we need to move closer to Him to hear what He has to say. – Dr. Robert R Seyda

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FOUR (Lesson XLV)

Rabbi Saba shared in his commentary on the Torah, where the Scriptures say in Genesis that “God created man in His image.”^[1] He argues that this is impossible since God does not possess a body. But also, if it were true, then everyone in the world would look exactly the same. So, the word “image” must contain some other meaning. Since Elohim is a one-of-a-kind God, He made each human individually one-of-a-kind. In fact, there are no two humans with identical fingerprints. And mankind, like God, possesses a heart,^[2] spirit,^[3] and mind.^[4] Rabbi Saba goes on and says that the real majesty of mankind is found in what the Scriptures say: “A ruler over people must be upright, ruling with reverence to God.”^[5] Therefore, God’s greatness is demonstrated by His most advanced creature, the human being, that is unmatched, with no duplicates just as there is no duplicate or match of the Creator Himself.^[6]

Also, in the writings of Rabbi Eliezer, he tells us that when Abraham arose and sent Hagar and Ishmael away from Sarah and Isaac, he was not only sending them from this world but also the world-to-come.^[7] On top of this, we take note of what the venerable Rabbi Moses Maimonides writes concerning Ishmael’s relationship with Abraham: “A person’s son who is born by a maid-servant or a Gentile woman is not considered his son at all, and is given no right of inheritance whatsoever.”^[8]

Maimonides goes on to explain that when a Gentile man fathered a son before converting to Judaism, his firstborn is given no rights concerning an inheritance. However, if a Jewish man fathered a son from a maid-servant or by a Gentile woman since they are not considered his sons any son he fathers afterward from a Jewish woman is considered his firstborn with regard to the laws of inheritance, and he receives a double portion of his father’s estate.^[9]

This connects directly to what Paul says here in verse thirty-one that we who are real spiritual children of Abraham can trace our genealogy back to the free woman Sarah, not to Hagar, the slave woman. As Rabbi Saba tells us, the story of Hagar and her son being sent away into exile were deliberately told in the Torah in order to bring about a hostile attitude between the Israelites and Ishmaelites to be better understood by later generations.^[10] We see that even today between Jews and Muslims.

Preacher Chrysostom gives an interesting exposition on verse twenty-seven. He questions what person is Paul quoting about from Isaiah, who was “barren,” and “desolate?” Clearly, it is the Gentiles that were deprived of the knowledge and Word of God? Who then is she with the husband, asks Chrysostom? Plainly, it refers to the Synagogue. Yet the barren Gentile woman surpassed the free woman in the number of her children, because Israel only embraces one nation, while the Gentile children of the Church came from the Greeks and Barbarians, the continents of earth and islands of the sea – the inhabited world.^[11] While there is nothing objectionable in what Chrysostom says, it is another case of taking the real facts of the Bible and turning them into an imaginary tale.

While Paul’s allegory back then surely fell on ears that understood all his references to Abraham, Sarah, Isaac, and Hagar, it may not play well to an attentive audience in today’s world.  Present believers may even ask how does God’s promises to Abraham affect them? It seems that many churchgoers today depend so much on their loyalty to their church, its religious rituals, and regulations to provide God’s approval on their lives and their inheritance of everlasting life.  Does that mean churches should disband and let everyone live out their Christian lives as they see fit?  No!  By no means!

First of all, buildings only become churches when the body of the Anointed One assembles there, other than that they are only material structures and symbols of the spiritual Church that worships there. When the body of the Anointed One arrives to adore their God, their LORD, their Savior, Jesus the Anointed One, and the Holy Spirit with praise and worship, as well as hearing anointed messages; brotherly and sisterly fellowship, they can enjoy their spiritual relationship with each other and the Trinity. But when people attend church out of obligation to laws, religious rituals, and regulations conceived by man, believing this will save their souls and qualify them for everlasting life, they inadvertently and unconsciously reject Jesus the Anointed One as the only way, truth, and life; as the only acceptable Master and Redeemer, LORD and Savior, by deciding to be saved by their own efforts, not by faith. Therefore, God finds no reason to include them in His Final Testament and add them to the list of those promised the inheritance of everlasting life with Him.

One might think that by the time Paul started preaching the Gospel, God grew tired of religious rituals and regulations, serving as a feeble attempt on man’s part to obtain salvation by their own efforts.  But the prophet Isaiah tells us that in his day, God already became disgusted. “Listen to the LORD, you Sodom-like leaders. Listen to our God’s directions, you Gomorrah-like people. ‘What makes you think I want any of your sacrifices?’ says the LORD. ‘I am sick of your burnt offerings of rams and the fat of plump cattle. I get no pleasure from the blood of bulls and lambs and goats. When you come to worship Me, who asked you to parade through My courts with your rites and rituals? Stop bringing Me your meaningless gifts; the incense of your offerings disgusts Me!’”

Isaiah goes on with God’s message: “As for your celebrations of the new moon and the Sabbath and your special days for fasting – they are all sinful and false. I want no more of your pious meetings. I hate your new moon celebrations and your annual festivals. They are a burden to Me.  I cannot stand them! When you lift your hands in prayer, I will not look. Though you offer many prayers, I will not listen, for your hands are covered with the blood of innocent victims. Clean up your life! Get your sins out of My sight. Give up your evil ways. Learn to do what’s right. Seek justice. Help the oppressed. Defend the cause of orphans. Fight for the rights of widows. Let’s latch onto this understanding,’ says the LORD, ‘Though your sins are the color of scarlet, I’m the one who can make them as white as snow; though they are as red as crimson, I’m the one who can make them as white as wool’”^[12]

No doubt, the reason why Sarah wanted to get rid of Hagar was because of Ishmael. Not only did she see a problem with Abraham’s relationship with this slave girl, but the impact Hagar’s son was having on Isaac. In their story, we find an interesting conversation between Sarah and Abraham, in which Sarah tells him that she saw the son of Hagar the Egyptian making fun of Isaac. So, Sarah said to Abraham, “Throw this slave-girl and her son out! I will not have this slave-girl’s son as your heir along with my son Isaac!”^[13]  In other words, Ishmael was being disrespectful of Isaac. Perhaps Ishmael, whose name means “God will hear,” was making fun of Isaac’s, name which means “laughter.”  So, it could be that Ishmael was laughing, taunting, and mocking Isaac because of his name.

The highly respected Rabbi Rashi offers his comments on this incident. He mentions that when Sarah saw the son of Hagar the Egyptian making fun of Isaac, she was angry. Rashi goes on to say that the Hebrew word tsachaq is the same word used as an expression of making merry in front of an idol because it says, “…then they got up to indulge in revelry.”^[14] Another explanation: An expression of illicit sexual relations, as it is said: “This Hebrew slave you brought us came in to mock me.”^[15] In other words, Hagar was bragging that she gave Abraham a son while Sarah gave him none. Another explanation: An expression of murder, as it is said: “Let the boys get up now and sport before us.’”^{[16] [17]}

Added to this was another exposition by Jewish Rabbi Eliezer on this interaction between Ishmael and Isaac.  As he sees it, Ishmael was born with the prophecy of the bow, and he grew up with the bow, as it is said, “God was with the boy, and he grew. He lived in the desert and became an archer.^[18] He took bow and arrows and began to shoot at the birds. He saw Isaac sitting by himself, and he shot an arrow at him, pretending to kill him. He goes on to say that this is was what caused Sarah to react so forcefully in getting rid of Hagar and Ishmael.^[19] So for the Jews, this taunting by Ishmael was of the worst kind, that might lead to immorality, idolatry, and death. This certainly gives us more insight into what the Apostle Paul was aiming at with this illustration.

Augustine gives us an interesting summary of his understanding of what Paul is saying here. For Augustine, the age of Isaac’s parents signifies that although the people of the Final Covenant are new, their predestination with God and the heavenly Jerusalem itself are ancient. However, for those in the Galatian congregation who are still more interested in Self than in the Spirit, they become the source of heresies and schisms, even though they received the opportunity to be reborn from the Gospel. It began with their being born into a “salvation by works mentality,” which does not go back to the ancient truth, and, therefore, they were born of a very young mother and an aged father without the promise.

 Augustine continues by noting that it was only on account of the antiquity of the truth that the Lord appeared in the Apostle John’s Apocalypse with white hair. Consequently, those born of the Spirit were, therefore, given the opportunity contained in the ancient truth to live a new and temporal life. Thus, the Apostle says that we, like Isaac, are sons of the promise, and just as Isaac was persecuted by Ishmael, so those who began to live spiritually were being persecuted by carnal Jews. Yet this persecution is in vain since, according to the Scripture, the slave woman is cast out, and her son cannot be an heir alongside the free woman’s son. For freedom must now strongly oppose the yoke of slavery by which those luring the Galatians to circumcision were held fast in works of the Law.^[20] I’m not sure how much Augustine’s allegory helps in understanding the conflict between Hagar and Sarah and its effect on us today, but it gives us something to think about.

[1] Genesis 1:27

[2] 1 Samuel 13:14; See Acts of the Apostles 13:22

[3] Genesis 1:2

[4] 1 Corinthians 2:16

[5] 2 Samuel 23:3

[6] Avraham Saba: Tzror Hamor, pp. 21. 22

[7] Pirķê de Rabbi Eliezer: Translated by Gerald Friedlander, Kegan Paul, Trench, Trubner & Co. Ltd, London, 1916, Ch., 30, p. 220

[8] Mishneh Torah, Moises Maimonides, Sefer Mishpatim, Nachalot, Ch. 1:7

[9] Ibid. Ch. 2:12

[10] Tzror Hamor: op. cit., Genesis 21:11, p. 277

[11] Chrysostom, op. cit., loc. cit.

[12] Isaiah 1:10-18

[13] Genesis 21:9-10 – Complete Jewish Version

[14] Exodus 32:6 – Complete Jewish Bible

[15] Genesis 39:17 – This was the wife of Potiphar’s claim against Joseph

[16] II Samuel 2:14

[17] The Complete Jewish Bible with Rashi Commentary, Genesis, Ch 21:9

[18] Genesis 21:20

[19] Pirķê de Rabbi Eliezer, op. cit., Ch. 30, p. 215

[20] Augustine of Hippo: Commentary on Galatians, loc. cit.