Down an Unfamiliar Road

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson L)

I like the way Charles Spurgeon (1834-1892) renders this verse: “God grant us grace to stay in grace! God grant us faith enough to live by faith, even to the end, as the freeborn children of God, for His name’s sake! Amen.” Spurgeon goes on to remind each believer that they are no longer following the legal mandates of the Law but living for God in the freedom of grace. So, do not subject yourselves, therefore, to religious legal principles. Do not live as if you were working for wages, and were earning your salvation. Do not submit yourselves to the rituals and commandments of mankind, which would rob you of your liberty in many ways. You have become a free child of God, never again wear the chains of a slave.^[1]

To this group, we can add George G. Findlay (1849-1919), author of the Expositor’s Bible and Professor of Biblical Languages at the training college for Methodist ministers at Headingly, Leeds, England. He is straight forward in assessing why verse one, here in chapter five, being separated from chapter four above, was ill-judged. This is Paul’s application of the allegory of Hagar and Sarah, the slave-woman and the free-woman. Findlay calls it a triumphant assertion of liberty, a ringing summons to its defense. Through chapter and verse numbering, it was separated from chapter four, making it run counter to the ancient divisions of the Epistle.^[2] Then we can add Presbyterian theologian of Yale Divinity School George Baker Stevens (1854-1906), who says without hesitation that this verse belongs to the last part of chapter four to understand its full meaning.^[3]

However, Don Garlington disagrees. For him, this first verse’s summons to freedom is, in its own right, the high watermark of the Epistle.^[4] On the other hand, Chinese Bible scholar Ronald Y. K. Fung takes the middle road and says that this independent verse – with no connective particle to mark its relation to what precedes or follows – serves as a “bridge verse” or “transition paragraph.” ^[5] It is, on the one hand, a summary of 4:21–31, if not also of chapters 3–4 as a whole, or even of 2:14–4:31 or 1:6–4:31,54 and serves as an introduction to the exhortations of chapter five.^[6] And the writers of the Christ-Centered Commentary say that this verse functions as a transition verse between what was said before and what is being said now.^[7]

The English transitive verb “enfranchise” means, to set free (as from slavery), to endow with the rights of a franchise: such as, to admit to the privileges of the owner, the freedom to choose. So, we can see in Edmunds’ thinking, the Anointed One set us free from the slavery of sin so that we can live in the freedom of choosing to follow Him as our Lord and praise Him as our Savior. And by saying that those who are now free should not become “enthralled” with their old way of living. The Greek verb enechō (“entangled” KJV) that Paul used means to become captivated with something. That’s why Edmunds chose “enthralled,” which means to be bewitched, fascinated, mesmerized, preoccupied, enraptured. It’s like being lured back into an addiction. This fits well with what Paul expressed to the Galatians in 1:6-7.

Edmunds suggests that this happens when a person does not feel that their Christian way of living is bringing them the same thrill and excitement they experienced in sin. Therefore, they start looking back at their old life and become desirous for their former lifestyle. That’s when their sinful tendencies start calling them to go back. Paul is trying to tell them there is a lot more for them up ahead if they just apply themselves to serving their Savior out of love and reverence. Don’t become discouraged because things don’t go the way you want them to go. Just being free should be enough to make a person happy.^[8]

German theologian Johann P. Lange (1802-1884) draws a line between freedom from the moral law of men and the divine law of God. Regarding the idea of Freedom, which Paul in this Epistle maintains and justifies for Christians,^[9] we are to consider that it does not primarily mean freedom from the accusations and the curse of the Law. In other words, although a person may be born again, they are still subject to condemnation were they to return to their sinful life. The Apostle is speaking about freedom from the claims (requirements) of the Law, from the obligation of attaching oneself to it so that by the works of the Law, a person can earn salvation.

For Lange, he feels that Luther runs too headlong and with little caution into declaring this liberty, which the Anointed One secured as freedom from all the laws of Moses. In doing so, says Lange, he praises being Law-free as the greatest benefit in the Anointed One’s sacrifice. There is no doubt that freedom from all that the Law’s demands to earn salvation, does, in fact, bring freedom from all the ceremonial laws.  In the first place, because by the very fact that the Anointed One delivered believers from the curse of the Law by paying for it Himself. So, Christians need to realize it is only in Him and through Him, they are made free from the Law itself. And when it comes to keeping the Ten Commandments and other moral laws, they are satisfied by our service to our Lord. Thus, it is only to those who do not give themselves any more to bondage under the Law does freedom from its curse also remain guaranteed. And in the same manner, those who give up their freedom in fulfilling the Law through the Anointed one loses that freedom as well as the liberty they had from the Law’s condemnation and fall into double bondage.^[10]

Not only does Swiss-born, German-educated Protestant theologian Philip Schaff agree with others that this first verse should have been attached to the last part of chapter four, but that as an exhortation that provides the end to the reasoning in the argument of Hagar and Sarah representing God’s children under the Law and those under Grace, but it is also a suitable beginning of the encouraging action spelled out in this fifth chapter. Therefore, these chapters contrast Jewish bondage with Christian freedom. This is clearly seen beginning this fifth chapter in verse two.

When seen this way, says Schaff, “freedom” is the outcome of the previous discussion with Paul’s encouragement on letting go of the old and grasping hold of the new way. That’s why he feels that the term “for freedom” is the right way of expressing what Paul was saying. And this is speaking of “spiritual” freedom, not “carnal” freedom because once you are free, you should remain free. That’s because this freedom implies the consciousness of the full pardon of sin, ready and direct access to the throne of grace, and all the privileges and responsibilities of a child in their father’s house.^[11] Remember, the devil is roaming around outside, searching for anyone he can devour.^[12]

Baptist theologian Alvah Hovey (1820-1903), long-time professor and President of Newton Theological Seminary in Massachusetts, feels that the standard translation of the KJV does not properly give the meaning of what Paul says here in verse one, because most readers put the emphasis on the believer’s freedom instead of on the work of the Anointed One. He prefers the Revised English Version: “With freedom did the Anointed One set us free; stand fast, therefore,” etc. Still better, says Hovey, is the note in the margin that says: “For freedom, He set us free.”

Hovey goes on to point out that the word “freedom” is emphatic. The Anointed One brought us freedom, He did not free us just to be a pupil or elementary learner. How else were we to grow up in Him? His delivering us from restrictions of the Law was for the purpose of establishing us in the family of God as His children and heirs. Paul is evidently referring to the liberty of which he has been speaking in the previous chapter – that is, Christian liberty. So says Hovey, perhaps the rendering “For this freedom did the Anointed One set us free,”

That’s why, says Paul, keep that freedom and don’t let yourselves become entangled again in a yoke of unnecessary restrictions. Formerly they had been in bondage to the superstitious fears and rites of heathenism; now, they were in danger of accepting the useless and burdensome rituals of Judaism. They were moving in the wrong direction, away from spiritual liberty into spiritual slavery, and the Apostle’s heart is deeply moved with anxiety to preserve them from so great a calamity.^[13]

Irish Plymouth Brethren writer William Kelly (1821-1906), points to what he believes is a remarkable illustration of the different ways in which the Holy Spirit brings out the liberty which the believer now enjoys. John’s Gospel finds a story that is attributed to the Son of God operating in the truth, and both points of view are in contradistinction to the Law.^[14] There we have the case of a woman discovered in the very act of adultery. So, a certain group of village elders attempts to avoid judging to serve some selfish purposes, trying to be religious men. They put themselves, as one might suppose, on God’s side, to judge the gravest, plainest, most positive guilt, and this without mercy, but with self-judgment.

 It was the obvious effort of the village elders to see this woman’s sin and shame, according to God’s Law, not only to exalt themselves and claim righteousness, which was not theirs but to dishonor God’s Son with their confrontation. However, as John points out, it brought out triumphantly the glory of the Anointed One. He did not come to defile the Law, but to let them see that there was a glory that came, which surpassed the glory of the Law. In fact, in the light of this glory, the dignity of the Law grew pale; and the Anointed One showed it most clearly. Not that He uttered one word to lower the Law. Instead, He proved the utter powerlessness of the Law to meet the sinner’s need, except to properly bring condemnation on those who willingly disobey it.

But, says Kelly, the Law destroys the guilty hand as if wielding a sword, as well as the one against whom it is aimed. Yet, it is a two-edged sword in its character when the Anointed One speaks. And in this case, her accusers were forced to feel its keenness in their efforts to condemn this embarrassed adulteress. It was not her, but they who drew back in absolute confusion from the presence of the Anointed One. But mark this, notes Kelly, Jesus was not using the Law. He was showing the weakness of the Law by the divine light within Him. In doing so, He completely exposes the folly and sin of their misuse of Law. He showed that one without sin could alone righteously throw the first stone.

[1] Charles H. Spurgeon: Exposition of Galatians, op. cit., loc. cit.

[2] George G. Findlay: On Galatians, op. cit., pp. 299-300

[3] George Barker Stevens: Exposition of Galatians, op. cit., p. 198

[4] Don Garlington: On Galatians, op. cit., p. 139

[5] Cf. KJV, RSV, NEB, NIV.

[6] Ronald Y. K. Fung: On Galatians, op. cit., p. 215

[7] Platt, David; Merida, Tony: Exalting Jesus in Galatians, op. cit., p. 96

[8] John Edmunds: On Galatians, op. cit., p. 71

[9] Galatians 3:25

[10] James P. Lange: On Galatians, op. cit., p. 129

[11] Philip Schaff: On Galatians, op. cit., p. 341

[12] 1 Peter 5:8

[13] Hovey, Alvah: On Galatians, op. cit., pp. 63–64

[14] John 8:32-36

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XLIX)

Martin Luther’s concept of freedom is our conscience. This is borne out in his expanded rendition of this verse. It reads: “It is for such freedom that the Anointed One set us free. Therefore, make sure that you stay free, and stop becoming slaves to your consciences, connecting it with God’s Law.”^[1] This same thought may have been in Paul’s mind when he spoke about the renewing of our minds in overcoming any temptation to become once more conformed to or taking on the yoke of the world.^[2] So we can say that Paul is talking here about the difference between laboring for God as a slave and serving Him as a son.

Another great Reformer, John Calvin, gives his defense of a renewed confidence in adhering to the Gospel instead of the Law. He leaves no doubt that this liberty obtained for us by the Anointed One, with its blessings on the cross, is bestowed on us through the Gospel. Paul does the right thing to warn the Galatians not to become entangled again with the worldly yoke of bondage – that is, not to allow a trap to be laid for their consciences. For if a person has a burden laid on their shoulders, even one that is not necessarily right for them to carry, they can decide whether or not to do so. However, if there is an attempt to burden their conscience with unnecessary rules and regulations, they are to resist with all their might, even to death.

Once we allow others to control our conscience, we will be deprived of the invaluable blessing in deciding what the Spirit leads us to do, and at the same time, we insult the Anointed One, the Author of our freedom. So, what is the purpose of Paul’s admonition here for the Galatians, not to be entangled again with the legal yoke of bondage? As far as the [Gentile] Galatians who never lived under the Law are concerned, it simply means that they were not to become entangled since they were redeemed by the grace of the Anointed One from such slavery. And although the Jews received the Law, not the Gentiles, yet, apart from the Anointed One, neither the Jew or Gentile enjoys any freedom, but absolute imprisonment to the Law’s demands.^[3]

English Puritan theologian Matthew Poole (1624-1699) makes an important point in understanding what “liberty” should mean to the believer. Liberty is a right which a person has to do what he or she wants to do without any interference or censure by critics as long as it doesn’t impose on the rights of others. This is what we find in those things of a civil or social nature. But that’s not the “liberty” Paul is speaking of. He clearly says there “the liberty with which the Anointed One set us free.”

So, what did Jesus the Anointed One set us free from? It was not the lawful commands of the government, or children to be free from the laws of their parents, or employees to be free from the rules of their employers. There is no book in the Final Covenant where obedience of this nature is proposed. Nor is it exemplified as a believer’s duty in union with the Anointed One and those over them in the Lord. The liberty that Paul speaks of here is that freedom from the Law’s demand for obedience in order to secure salvation, of which the Apostle has been speaking all along this Epistle.

This includes trusting in moral laws and ceremonial laws to justify a right standing before God. This is the liberty which the Anointed One purchased for us, and in which the Apostle Paul desires all believers to stand fast; not being again burdened with a legalistic yoke which God lifted off their necks. The Apostles agreed that this same yoke was on their forefather’s necks, and was so heavy that even they could not carry it without falling.^{[4] [5]} So why would the Galatians want to be tied up in that? Paul shook his head in bewilderment at the very thought of such foolishness.

Scottish minister and theologian James Macknight (1721-1800), in his new translation, has Paul saying this here in verse one: “…be not again held fast in the yoke of bondage.” He intends to point out that Paul was saying that they were once before held under such domination, the Jews by trusting in their ceremonial laws for salvation, and the Gentiles by their heathen worship to please and appease their angry gods.^[6] It’s not like they were encountering anything new. It would be like an animal being set free from a trap by a compassionate human being, only to turn around and run back into the same trap. No wonder Paul was so upset and despondent when he heard the news of their turning around and going back to the same old way of earning salvation. Think of it this way, the word “conversion” means to “turn around,” which they did upon accepting the freedom offered by Jesus the Anointed One. Therefore, by “turning around” again and going back to the prison of rites and ceremonies, they are not unconverted or reconverted, but falsely convinced they were going the wrong way.

As Wesleyan theologian Adam Clarke (1760-1832) points out, what Paul is not saying is connected to what he just said in the last chapter. Since the Galatians believers are not children of the slave woman, they are children of the free woman, they should now think, act, and behave like they are free. To go back into Judaism meant spiritual bondage to the Law. So, they should hold fast to their newfound life in the Anointed One who came just for that reason, to set them free. This should not have been shocking news, even to the Jews. After all, even they believed that when the Messiah came, He came to liberate them.

George Haydock (1774-1849), a Catholic commentator, links this bondage to what Paul speaks of here to what he wrote back in chapter four, verse nine. But on this occasion, says Haydock, Paul’s language is not as precise. Remember, the Galatians converted from paganism, and of course, never were subject to the Law of Moses. But the Apostle, by these words here in verse one, entreats them not to begin now to serve these weak and useless elements, (as he calls the Jewish rites).^[7] So it appears that Haydock took this freedom to be one wrought by works, not by faith in the liberator, Jesus the Messiah.

Look at the way English academic John Edmunds (1801-1874) paraphrases verse one: “For freedom has the Anointed One enfranchised us. Stand fast, therefore, and be not again enthralled in a yoke of bondage.”^[8] He feels that verse one actually should be the last verse of the preceding fourth chapter. It accounts for the free condition in which we find ourselves and is a sure motivation for us to remain free. As free Christians, it would make no sense to give up that liberty brought by God’s grace and sell our souls to Satan and the world.[9] That would be like being pulled out of the quicksand and saved from death, only to walk back in because we were told it wouldn’t harm us.[10]

Professor of Ancient Languages at Wesleyan University Daniel D. Whedon (1808)-1885) agrees with Edmunds that the separation of this verse from the previous chapter is unfortunate because the “therefore.” at the beginning of the verse is key to understanding the freedom of which Paul is speaking.^[11] And Scottish theologian John Eadie (1810-1876) agrees.^[12] Also, English theologian Charles Ellicott (1819-1905), says that verse one gives us the logical conclusion of Paul’s persuasive argument in the preceding chapter.^[13] George Whitefield Clark (1831-1895) defines verse one as the connecting link between the doctrinal and practical portions of this Epistle, as well. That’s because it contains the conclusion of the preceding discussion and the start of Paul’s practical application of those principles of Christian liberty in contrast to the restrictions of the Law.^[14]

Charles J. Vaughan (1816-1897), presents his thoughts in a very academic way to inform us that it is necessary that we first see in general what “liberty” Paul is talking about here in verse one. No one can be “free,” so long as their own conscience locks them up into the prison of fear, punishment, and death. There are subjects that the mind is afraid to touch; it cannot expound on everything and cannot explore all things. Therefore, it is never “free.” It is the sense of being pardoned that provides a person’s perception of liberation. Have we not all felt the difference in doing our work in order to be loved, or doing our work because we are loved; to be motivated by circumstances, or be moved by conscience; to be distracted by anxiety, or to be attracted by affection?

But, again, says Vaughan, to obey only one law, no matter how good that law may be, and however we may admire and love the Lawgiver of that Law, it may still carry with it a feeling of being limited and restrained when it comes to doing His will. Whether we do or not do any small part what our Lord commanded us to do is not enough, we must surrender our will to His will, because it is the will of the One we love – to have understood His mind, to breathe His Spirit, to be bound up with His glory – that has in it no littleness; with no limiting confinement there, and these are the freedoms of unshackled abilities to match our God-given purpose and destiny.

And yet, once more notes Vaughan, we are talking about the soul of mankind who on all they see on their horizon falls within the scope of time, however long – or of a present life however full – that person’s circle being small, compared to their consciousness of their capability. Because of such an imbalance, they feel restricted in their ability to comprehend their present status in light of eternity. But let a person once look, as they may, and as they must, on that great world which lies beyond them as their scope and their home, and all that is here as only the discipline and the school-work by which they are being trained, and immediately everything contained in its entirety.

Still, that person will be free among those who have died because their faith will carry them out above the smallness which surrounds them, to the great, and to the absorbing, and to the satisfying things to come. It will not be difficult to carry out these principles and apply them to the right performance of any of the obligations of life. It needs no words to show that whatever is done in this freedom will not only be itself better done, but it takes from that freedom a character which fits well with a member of the family of God; and which at once makes it edifying to Him, and acceptable and honoring to our heavenly Father.^[15]

[1] Aiyer, Ramsey, The Contextual Bible Galatians, op. cit., loc. cit.

[2] Romans 12:2

[3] John Calvin: Commentary on Galatians, op. cit., loc. cit.

[4] Acts of the Apostles 15:10

[5] Poole, Matthew: On Galatians (Annotated), op. cit, p. 656

[6] James Macknight: On Galatians, op. cit., p. 191

[7] George Haydock: Catholic Bible Commentary, Galatians, op. cit., loc. cit.

[8] See John 8:36; Romans 8:2

[9] See 2 Thessalonians 2:15

[10] Edmunds, John: On Galatians, op. cit., p. 71

[11] Daniel D. Whedon: On Galatians, op. cit., p. 238

[12] John Eadie: On Galatians, op. cit., p. 377

[13] Charles J. Ellicott: Critical and Grammatical Commentary, On Galatians, op. cit., pp. 116-117

[14] George Whitefield Clark: On Galatians, op cit., p. 109

[15] Charles J. Vaughan: The Biblical Illustrator – Vol. 48 – Pastoral Commentary on Galatians (Kindle Location 14112).

NEW TESTAMENT CONTEXTUAL COMMENTARY

by Dr. Robert R. Seyda

PAUL’S LETTER TO THE GALATIAN CHURCHES

CHAPTER FIVE (Lesson XLVIII)

Early church theologian, Origen (184-253 AD), proposes that there are certain sins, however, which do not proceed from external forces but originate from their internal sinful tendencies which the Apostle Paul clearly declares in this passage: “For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other so that you don’t do whatever you want.” If then, the lust of the flesh against the aspirations of the Spirit means we must wrestle against our sinful tendencies on occasions, although we continue to provide for the needs of the body, we are still capable of resisting those temptations that are greater than our human resistance since we are told, “No temptation has overtaken you except what is common to mankind. And God is faithful; He will not let you be tempted beyond what you can bear. But when you are tempted, He will also provide a way out so that you can endure it.” ^{[1] [2]}

Now, concerning these opinions, says Origen, let us discuss that there are some who hold the opinion that we have two souls. There is some heavenly good one of our souls and no earthly good in our other soul; that the superior soul is implanted within us from heaven, and was what Jacob received while still in the womb. It gave him the prize of victory in replacing his brother Esau, and in the case of Jeremiah was sanctified from his birth, and, as John says here, was filled by the Holy Spirit from the womb.

Now, that which they term the inferior soul is, as they alleged, produced along with the body itself out of the seed of the body, without which, they say, one cannot live or subsist outside the body. Then, they also say it is frequently termed “the flesh.” They take this expression here in verse seventeen, “For the flesh desires what is contrary to the spirit,” to apply not to the flesh, but to this soul, which they term the soul of the flesh. It appears that these individuals are trying to delineate between what it says in Genesis about God breathing His breath into Adam, who then became, in Hebrew, nephesh, a “living soul” as well as a “living being.” ^{[3] [4]} The Greeks use the noun psyche as the seat of feelings, desires, affections, likes, and dislikes, and it is often referred to as “the heart.”

Origen goes on to say that some are ready to present, in support of their assertion, the declaration of the Apostle Paul, “Now the works of the flesh are manifest, which are these, fornication, uncleanness, immorality, idolatry, poisonings,^[5] hatred, contentions, rivalries, wrath, quarreling, dissensions, heresies, sects, envyings, drunkenness, partying, and the like;” ^[6] asserting that all these do not derive their origin from the habits or pleasures of the flesh so that all such movements are to be regarded as inherent in that substance which does not have a soul – the flesh.

Furthermore, the declaration “Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth,” ^[7] would require to understand that there is one kind of wisdom, carnal and material, and another divine and spiritual, the former of which cannot be truly called wisdom, unless there is a soul of the flesh, which is wise in respect to what is called human logic. And in addition to these passages, they put forward the following from what Paul says here: “For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh. They are in conflict with each other so that you are not to do whatever you want.” [8]

Then again, we ask them how are we to understand and interpret when Paul says, “that we cannot do the things that we would?” It is certain, they reply, that the spirit cannot be intended; for the will of the spirit suffers no hindrance. But neither can the flesh be meant, because if it has no soul of its own, neither can it assuredly possess a will. It remains, then, their intention is for us to believe that this second soul is capable of having a will of its own, and which certainly is opposed to the will of the spirit.^[9] It does not take much for us to realize that such convoluted interpretation of Scripture by such false teachers was intended to make God’s Word say what they wanted it to say, not what it really said.

Another early church commentator of the medieval period, Marius Victorinus (268-271), believes that Paul is carrying over the theme of the children of the Final Covenant brought through Sarah instead of Hagar, and the eventual Seed of Abraham that brought deliverance. For him, the freedom by which our Anointed One freed us is clearly by that which our spiritual mother – Sarah is a free woman, having been set free by faith. For this is true freedom: to maintain faithfulness in our relationship with God, to believe God, and all God’s promises. It is according to our faith, then, that the Anointed One led us back to freedom, and He freed us by the freedom of faith.^[10] That’s why Paul goes on to plead with the Galatian believers not to allow themselves to be led back into the captivity of the First Covenant, where they serve God out of fear, and maintain their legalistic salvation by good works in obedience to the Law.

Concerning the same subject of submitting to the yoke of the Law, early church scholar Jerome (347-420 AD) feels that Paul uses the adverb “again,” not because the Galatians previously kept the Law, but in their readiness to observe the lunar seasons, to be circumcised in the flesh, and to offer sacrifices. They were, in a sense returning to the cults they previously served in a state of idolatry.^[11] In other words, they were trading a heathen cult for a Jewish cult.

The great preacher of the early church theologian, Chrysostom (349-407), hears Paul asking the Galatians if they found a way to work out their deliverance, and that’s why they ran back again to work in the stone quarry of good deeds as they did before. Or perhaps, Paul surmises, you found another messiah to redeem you, or you found someone else to pay your ransom for you. Chrysostom tells us to observe how many ways Paul leads them away from the error of Judaism by showing, first, that the worst they could do, especially for those who were freed as sons, to remain as slaves. To desire to become slaves again instead of remaining free makes no sense. Secondly, that they allowed themselves to be found guilty of neglect and ingratitude toward their Divine Benefactor – the Lord Jesus. They despised Him, who delivered them and loving Him, who enslaved them. And thirdly, the Law lost its power over them once they were freed by the Grace of God. By using the phrase “stand fast,” says Chrysostom, Paul “indicates that they were wavering in their faith, but were not yet blown over by the gale winds of false doctrine.” ^[12]

Augustine of Hippo (354-430), one of the earliest medieval Christian writers, agrees that by Paul saying “stand fast,” he implies that the believers in Galatia were not yet wholly committed to believing the misrepresentations of the Judaizers. So, he suggests that Paul might have more appropriately said: “Arise.” This might indicate that some of the believers in Galatia were knocked down but not knocked out. So there remained enough time for them to reject the yoke of bondage these false teachers wanted to put around their necks, forcing them to submit to mandatory circumcision and the many laws and ceremonies.^[13] This is a needed warning appropriate to the Church today when man-made rites and rituals are enforced as part of maintaining one’s salvation.

We see this concept developing in the commentary by an early medieval Catholic scholar, Haimo of Auxerre (800-865 AD), who leaves no doubt that in his mind, the Anointed One set us free through His passion and the grace of baptism. Everyone who exercises the faith of Abraham and lives as an imitator of Abraham’s deeds of faith must surely be a spiritual child of Abraham. They are not so by nature but by imitation. Yet anyone who has the sort of faith that remains unequipped to do good deeds for the Lord can hardly be expected to be counted among the children of Abraham, nor receive the heavenly inheritance along with them. That’s why we all must strive to become clothed with the faith we have by doing good deeds that He said we should do and, in that way, become His true imitators.^{[14] [15]}

 Another Medieval writer, Bruno the Carthusian (1030-1101), points out that although the Anointed One came and lived under the Law, the Law did not apply to Him because He was without sin. Whatever our Lord did, He did by the freedom of His will, which was in harmony with God’s plans. Therefore, if we are in union with Him, we too can take hold of His freedom and do not need to consult the Law before we act. Since it is clear, therefore, says Bruno, that people are bound by the Law, it would be madness of those who are free through faith in the Anointed One to reduce themselves to slavery through the Law. So, now that you stand free, that is, persevere in this freedom of faith, do not be constrained again by the yoke of slavery. Do not be worn down by the burden of the Law again.^[16]

Martin Luther has an excellent presentation on the freedom we have in the Anointed One. He, too, asks: “What liberty does Paul mean?” He’s sure it isn’t civil liberty (for which we have the government to thank), but the liberty which the Anointed One procured for us. At one time, the emperor felt compelled to grant the bishop of Rome certain immunities and privileges. This is civil liberty. That liberty exempts the clergy from certain public charges. Then there is also another kind of “liberty,” when people obey neither the laws of God nor the laws of men but do as they please. This carnal liberty the people want in our day. We are not now speaking of this liberty. Neither are we speaking of civil liberty.

Paul is speaking of far better liberty, he is talking about the liberty “by which the Anointed One set us free,” but from the eternal wrath of God. Where is this liberty? In the conscience! Our conscience is free and quiet because it no longer has to fear the wrath of God. This is real liberty, compared with which every other kind of liberty is not worth mentioning. Who can adequately express the blessing that comes to a person when they have the blessed assurance that God will never again be angry with them, but will forever be merciful to them for the Anointed One’s sake? This is indeed marvelous liberty to have the sovereign God for a Friend and Father who will defend, maintain, and save us in the momentary life we have now, and in the everlasting life, we will inherit.^[17]

[1] 1 Corinthians 10:13

[2] Origen: De Principiis, Bk. III, Ch. 2:3

[3] Genesis 2:7

[4] Origen: De Principiis, Bk. III, Ch. 4:2

[5] Latin “Veneficia” meaning “Witchcraft” – KJV

[6] Galatians 5:19-21

[7] 1 Corinthians 1:26

[8] See verse 17

[9] Origen: De Principiis, Bk. III, Ch. 4:2

[10] Marius Victorinus: Commentary on Galatians, op. cit., loc. cit.

[11] Jerome: On Galatians, Edwards, M. J. (Ed.), op. cit., p. 73

[12] Chrysostom: Homilies on Galatians, op. cit., loc. cit.

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

[14] John 14:12

[15] Haimo of Auxerre: Commentary on Galatians, op. cit., loc. cit.

[16] Bruno the Carthusian: On Galatians, op. cit., (Kindle Location 2354)

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

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