(Chapter 4)
In chapter 3, Paul has defended the truth of the gospel by way of several convincing doctrinal arguments. In chapter 4, he now shows that there are some serious, practical effects that result from mixing Law and grace—all of which are detrimental to the Christian. Chapter 3 has shown what grace produces, now chapter 4 gives what legality produces.
The Lord Himself (in his earthly ministry) warned that if Law and grace were linked together in any way, it would lead to disaster in Christian practice. He said, “No man also seweth a piece of new cloth on an old garment: else the new piece that filled it up taketh away from the old, and the rent is made worse. And no man putteth new wine in old bottles: else the new wine doth burst the bottles, and the wine is spilled, and the bottles will be marred: but new wine must be put into new bottles” (Mark 2:21-22). The new principles that grace has brought us in Christianity must be practiced in an entirely new setting, apart from the principles and practices of the legal system of Judaism.
Seven Mothers
In chapter 3, Paul has given us a testimony from various men: Abraham—the father of the faithful, Moses—the lawgiver, and Habakkuk—a prophet. The truth has been developed from what we might call the paternal side. In chapter 4, Paul gives us the truth from what could be called the maternal side. In this chapter, women are prominent. He mentions no less than seven mothers. They are:
• The Lord’s mother—Mary (vs. 4).
• Paul himself (vs. 19).
• Hagar the mother of Ishmael (vs. 22).
• Sarah the mother of Isaac (vs. 22).
• Earthly Jerusalem (vs. 25).
• Heavenly Jerusalem, the mother of us all (vs. 26).
• The Holy Spirit, giving birth to all who are free (vs. 29).
Men in Scripture usually speak of the positional side of the truth, whereas women often denote the moral development of the truth in the soul. When we think of a mother in Scripture, we think of the truth being worked out morally and practically in lives. Hence, what is before us now in chapter 4 has more to do with the moral and practical effects of mixing Law and grace. Paul shows that these two things simply will not work practically in a Christian’s life. He demonstrates this in three different ways in this chapter: by an illustration from a Jewish household custom (vss. 1-11), by a personal experience in his own inter-actions with the Galatians (vss. 12-20), and by an Old Testament allegory (vss. 21-31).
Chap. 4:1-11—Those Governed by the Legal System Lose the Liberty of Their Sonship
The first negative result of mixing Law and grace is the loss of the liberty of our “sonship.” This is a practical thing. We can never lose our place as sons before God, but the liberty that accompanies those in that privileged place can be lost.
Paul brought in the subject of the Christian’s sonship in the previous chapter to emphasize the superior place believers now have as a result of the coming of “the faith.” Sonship, as we have seen, is one of the distinctive blessings in Christianity (chap. 3:25-26). He now turns to a Jewish household custom to illustrate the difference between the favoured place of “sonship” in the family of God, as opposed to the diminutive place of a “child” in the family.
Vss. 1-3—The saints in Old Testament times, under the Law, are likened to children in a state of infancy, under “tutors [guardians] and governors [stewards].” They were in a position where the elementary principles of the Jewish religion were imposed upon them, and it met their condition of spiritual immaturity, needing the constant care and discipline of the Law. Paul says, “Even so we, when we were children, were in bondage under the elements of the world”—i.e. the worldly (earthly) religion of Judaism. Three things characterized the saints in their Old Testament position: they did not know God as their Father, the work of redemption was not yet accomplished, and the Spirit of God had not yet been given. The rituals and ceremonies that characterized that earthly religion were designed for those in that diminutive position.
Vss. 4-5—In “the fulness of time,” when the probation period for man in the flesh was complete (4000 years or 40 centuries from Adam to Christ), “God sent forth His Son.” The coming of Christ brought an end to the three things that characterized those in the Old Testament. The incarnation of Christ has resulted in the revelation of the Father (John 1:18); the death of Christ has brought redemption (1 Peter 1:18-19); and the ascension of Christ has resulted in the sending forth of the Holy Spirit (Acts 2:33). Hence, when a person accepts the testimony of the Father and the Son, and rests in faith on the finished work of Christ for his salvation, he is indwelt with the Holy Spirit, and thereby is enabled to enjoy the liberty and privileges of a full-grown son in the family of God.
Paul indicates that those who have been converted from Judaism through believing the gospel are like “children” who have come of age. They have left that position of a minor and are now in a place as “sons” in the family of God. The Jewish Bar mitzvah illustrates this. In a Jewish family, when a boy reaches the age of 13, he is formally upgraded from being a child in the family to that of a son; thereafter he enjoys greater liberties and privileges in the household. This upgrading illustrates the position of a Christian in the family of God as opposed to those on Jewish ground in Old Testament times. This is true of both Jewish and Gentile believers. Note: the “we” in verse 5, denotes Jewish believers, and the “ye” in verse 6, denotes Gentiles believers.
Covenant theologians tell us that “the fulness of time” in verse 4 is the same as “the fulness of times” in Ephesians 1:10. They believe that when the Lord Jesus came into this world at His first coming, He brought in “the dispensation [administration] of the fulness of times”—which is the Millennium. Hence, according to their teaching, we are in the Millennium now! However, these two terms are not the same. “The fulness of time” in Galatians 4 is in the singular, whereas Ephesians 1:10 is plural. “The fulness of times” has to do with the culmination of God’s ways with man in the final dispensation (the Millennium), when the glory of God will be displayed in the reign of Christ and the Church. As mentioned, the “fulness of time” has to do with the probation of man in the flesh being complete after 40 centuries of testing. In Galatians 3:16, Paul has already shown that the absence of the letter “s” changes the meaning of the passage significantly; it is the same in this passage. We can see from this how missing important details in Scripture can lead to error. We must read Scripture, “Precept upon precept; line upon line,” paying close attention to the smallest details (Isa. 28:10).
In the KJV, verse 5 says, “That we might receive the adoption of sons.” This could be translated, “sonship,” for it is the same word as “adoption” in the Greek. (See J. N. Darby Trans. – footnote on Romans 8:15.) Some have imagined that just as there are two ways in which we can bring a child into our earthly families—by birth or by adoption—so God also has two ways of bringing people into His family. However, this is not true. There is only one way to enter God’s family—by new birth. Adoption is an upgrading of one who is already in the family to the superior place of sonship.
In the sense in which the word “children” is used in Galatians 4, people become such by new birth, and then they are made “sons” by receiving the Spirit. (The Apostle John does not use the word “children” in a diminutive sense as Paul does here. In John’s writings, the children of God are seen as having the Spirit (1 John 2:20; 3:24; 4:13), and therefore, refer to those whom Paul speaks of as sons. The children in John’s writings are in the full Christian position in the family of God—even those whom John designates as “little children” (new converts) are in that place (1 John 2:18). John calls the saints “children” because the emphasis in his epistles is on eternal life and the relationship we have with the Father in affection; he does not use the term “sons,” though the KJV erroneously translates “children” as "sons" in his epistle.)
Vs. 6—All three Persons of the Godhead are found in this verse, securing the liberty of sonship for believers. Paul says, “God has sent out the Spirit of His Son into our hearts, crying Abba, Father.” This tremendous blessing is the common possession of all believers—believing Jews as well as believing Gentiles. This is seen in the use of “we” in verse 5, which denotes Jewish believers, and “ye” in verse 6, which denotes Gentile believers. In the latter part of the 6th verse he links the two together saying, “Our.”
The emphasis here is not so much on the blessing and position of sonship as it is on the practical privileges connected with it. It is “the Spirit of His Son” crying in our hearts. That is, the Spirit gives us the consciousness of that relationship, and the resulting boldness to approach the Father with the same intimacy that the Son of God Himself approaches Him. This is denoted in the expression, “Abba, Father.” These are the very words the Lord used when He spoke to His Father (Mark 14:36).
• “Abba” denotes intimacy.
• “Father” denotes intelligence.
The liberty of sonship is to approach God as our Father by “freely addressing” Him in all our prayers and praises (1 Tim. 4:5 – J. N. Darby Trans.). It does not mean that we should be familiar or flippant when speaking to God—we are always to approach Him reverently. But we can do it with frankness and intimacy because we are sons.
In verse 7, the Apostle brings home the fact that that wonderful privilege of sonship must be entered upon individually, saying, “Thou art a son.” Note: this is in the singular. As a company of believers, we are all “the sons of God” (Gal. 3:26), but the practical exercise of our liberty before the Father is wholly an individual matter. What this means is that we cannot enjoy the liberties of sonship for another person, and vice versa; it is something that we must experience individually. Being an “heir of God” is also mentioned in the singular here, perhaps for the same reason.
Vss. 8-11—Having stated this incredible privilege of sonship, the Apostle now points to the retrogression of the Galatians. They had been saved and were in the position of sons but had turned to the Law. Under the Law a person approaches God through a system of forms, ceremonies, and rituals, all of which puts him at a distance from God. This was the case with Judaism, which was a God-given religion designed for an earthly people who didn’t have a place of sonship. Those in Old Testament times approached God in that way because “the way into the holiest of all was not yet made manifest” (Heb. 9:8). By turning to that legal system, the Galatians lost the liberty of their sonship. Their retrogression was not in their standing before God as sons—that is a fixed thing—but in their conduct as sons. We can never lose our position of sonship, but we can lose the liberty of it—and that was the Galatians’ problem.
Before they were converted, they “did service unto them which by nature are no gods” and were in bondage to those enslaving false deities (vs. 8). This shows that while there were some among them who were from a Jewish background, most of the Galatians were converted Gentiles. And now, after being saved, in turning to the Law, they were turning back to the bondage of “the weak and beggarly elements [principles]” of earthly religion. The difference was that the Mosaic legal system was a God-ordained religion of ceremonies and rituals, whereas heathen worship had corrupt rituals. Both had rituals and ceremonies that stood between the worshipper and the deity they worshipped. Hence, for a Christian to take up with Judaism now—even though it was a God-ordained religion—is to bring himself into “bondage” (Acts 15:10) and lose his liberty as a son.
This has happened to a large extent in Christendom. Formal, structured worship has come to be accepted in many denominations as God’s ideal. And it has taken the place of the liberty of sonship that Christians have in approaching God. In most cases, this quasi-Judaic order has had its roots in Catholicism and in the Reformed churches that have come out of Catholicism, when believers had little light as to the Christian revelation of truth. In those days, they were just emerging from the darkness of Romanism and didn’t understand the true nature and calling of the Church. They (as many do today) believed that the Church is the spiritual Israel, and all the promises of God to the Old Testament fathers have been fulfilled in the Church today, in a spiritual sense. Hence, they see nothing wrong in mixing Judaic ideas of approach to God with Christian worship.
Hence, instead of approaching God in the liberty of sonship, “freely addressing” Him in spontaneous prayer, Christians in these systems have been reduced to using prayer books and prearranged worship programs. The language used in these prayer books denotes a people worshipping God from a distance. From this comes the idea of “saying” a prayer, which is the reciting of a pre-written prayer. In these systems, God is addressed as, “Our heavenly Father,” as if He were far away in heaven—even though Scripture says that Christians are seated in heavenly places in the nearest possible position to God that a creature could have (Eph. 2:6). Christians stand in a place where no Aaronic priest could ever stand—in the immediate presence of God in the heavenly sanctuary, the true “holiest” (Heb. 10:19). Being in such a near place to God, it is fitting that we should address Him simply as “Father.” Furthermore, Old Testament Psalms are used to express the sentiments of Christians in their prayers and praise. The Psalms, as we know, are filled with expressions that indicate that the worshipper does not have the assurance of salvation and acceptance before God through the finished work of Christ. The great effect of Christians adopting these expressions is that the liberty of sonship in the presence of God the Father is lost in all practicality. Those who do so, end up essentially approaching God on Old Testament ground.
Christian groups who have more light and understand that formal worship in the great ecclesiastical churches of the Reformation is not God’s ideal, can also lose the liberty of sonship in the presence of the Lord. If the spirit of legality pervades such a gathering of Christians, it will be evident by the prayers of the saints being rigid and filled with often-repeated clichés.
Vss. 10-11—The Galatians had lapsed into rudimentary ceremonies and rituals of earthly religion. They were observing “days, and months, and times, and years.” In doing so, they were turning to a system that would put them, in practice, on Old Testament ground. This was a great concern to the Apostle. He said, “I am afraid of you, lest I have bestowed upon you labour in vain.” This means that he feared for them, as far as their spiritual lives were concerned, because they were on the wrong track altogether. Moreover, Paul saw his “labour” that he bestowed on them, being of no consequence.
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In summary, Paul’s first point in chapter 4 is that if Christians mix the principles of Law with grace, they will come into the “bondage” of earthly religion and lose the liberty of their sonship in the presence of the Father.
Chap. 4:12-20—Those Governed by the Legal System Become Cold and Unsympathetic
The Apostle now turns to speak of another negative effect that results from mixing Law and grace—the believer becomes cold and unsympathetic in his interactions with others. Paul points to the Galatians’ own conduct toward him as a proof of this. This shows that if a Christian lives on legal principles, it will not only affect his liberty in the presence of God, but it will also affect his conduct among his brethren.
Vs. 12—Paul begins by beseeching them, “Be as I am.” He is speaking here of what he was in practice—fully delivered from the Law. He wanted them to have that same liberty that he had. He also says, “For I am as ye are.” That is, in position they were as he was, for all believers are in the same position before God as sons. There is an important principle that Paul acts on here that we don’t want to miss. It is this: we cannot expect to have power with others to lead them out of something if we are not clear of it ourselves. Paul could beseech the Galatians to be free of the Law because he was delivered from it himself. Then he adds, “Ye have not injured me at all.” While he was grieved at their retrogression, he wanted to assure them that he wasn’t personally offended by their recent actions toward him.
Vss. 13-16—He goes back to their beginning and shows them what legality had done in their lives. As new Christians, the tender shoots of grace had begun to develop in them, and it was beautiful. It was seen in their genuine love and care of the Apostle. He had an “infirmity of the flesh,” which was some sickness (perhaps with his eyes) that was a real trial to him in serving the Lord. But they did not “slight” him or “reject” him with “contempt” because of it. Instead, they treated him with tenderness and “received” him as “an angel of God.” Their care of him went to the point, that if it were possible, they would have plucked out their own eyes and given them to him! But now in turning to the Law, those tender shoots of grace had been driven out of them. The chilling winds of legality had turned their hearts cold toward him—to the point where he was now being treated as an enemy! He says, “Am I therefore become your enemy, because I tell you the truth?” Such is the sad and pitiful result that a legal spirit produces; it deadens and restricts the outflow of a believer’s affections toward others.
Paul’s point is plain; legality tends to make a believer cold and unsympathetic. A person who lives on legal lines will generally lack grace in his dealings with others; he will tend to be severe in his actions, rather than gracious. He will usually take a hard line on issues that arise in the assembly, rather than a softer, more gracious line. We are not saying that such people don’t have gracious moments, but what characterizes them is insensitivity, hardness, and oftentimes a judgmental spirit. This is usually aimed at those who do not adhere to their rules and regulations.
Another thing that can be learned from this is that a person’s doctrine affects his conduct. Bad doctrine leads to bad practice (2 Tim. 2:16). In the Galatians’ case, they had imbibed bad doctrine as to the law, and it produced bad conduct.
Chap. 4:17-19—Those Governed by the Legal System Lose Their
Discernment
Paul now fastens on another sad result of mixing Law and grace; it is this: those who live by legal principles lose their spiritual discernment. Again, the Galatians were a living proof of this. Paul touches on at least three things that indicated that they had lost their spiritual sensibility.
Vs. 17—First of all, they had not discerned the evil motives at work in the Judaizing teachers in their midst. To expose these ulterior motives, Paul said in great plainness of speech, “They are not rightly zealous after you.” These legalists had impressed the Galatians with their zeal; they made a show of devotion and spiritual exercise, and the saints in Galatia were deceived by it. This shows that they were quite undiscerning. Sad to say, these false teachers had designs of turning the Galatians away from the Apostle and after themselves. Paul, therefore, went on and said, “They desire to shut you out from us that ye may be zealous after them.” It was evident that they were seeking to draw away believers “after” themselves (Acts 20:30). They were looking for a following, and sadly, the Galatians had fallen for it. How did this happen? In mixing the Law with Christianity they had become insensible to the movements of these evil workers who, consequently, hoodwinked them.
Many dear Christians today have been deceived in this way. An energetic and enthusiastic Christian worker will come along and impress them with a show of piety and devotion, and they will be taken by it. Oftentimes when people are swooned like this, it’s because they are not grounded in the faith (Col. 2:7). In Romans 16:25, Paul tells us that there are two things that are necessary to “establish” the believer: having an understanding of his “gospel” and having an understanding of “the revelation of the mystery.” Being grounded in these things would have helped the Galatians to detect the error and refuse the advances of the Judaizing teachers.
Vs. 18—Paul explained that zeal is good, but it must be in “what is right.” Zeal in the things of God is not enough; it must be according to the truth. A person may be sincere about something, but be sincerely wrong. The test is not how enthusiastic a person is, but whether what he presents is the truth. This shows that we can’t judge the message a person brings merely by the person’s outward conduct. It’s true that the servant’s life should be in accord with the message he brings (1 Thess. 2:1-8), but most importantly, he must bring the truth. Many have been hoodwinked simply because men are zealous and sincere. Elsewhere, Paul says, “By good words and fair speeches” they “deceive the hearts of the unsuspecting” (Rom. 16:18). Let us, therefore, “prove all things; hold fast that which is good” (1 Thess. 5:21).
Vss. 19-20—A second thing that proved the Galatians’ discernment had been affected in a detrimental way was that they could not discern the sterling motives of the Apostle Paul who was genuine in his love and care for their spiritual welfare. He desired their good and blessing, but they did not discern it, and were treating him as an enemy!
In view of their confused state, Paul entreats them as his dear “children” of whom he had to “travail in birth again until Christ be formed in (them) you.” He felt as though he had to begin again with them because they had regressed so terribly. He uses the figure of a child in its mother’s womb to express the restricting bondage of legalism that they were in; when a woman gives birth, her child is liberated. Paul spoke of his labours with them as a mother travailing in birth to bring forth children into true Christian liberty. This was true maternal exercise. Not only did he travail in birth with his converts, but he also nursed those newborn believers with the simple truths of Scripture (1 Thess. 2:7-8). With the Galatians, Paul had to travail “again,” because he had already done it when they were newly converted. He had delivered them out of the bondage of heathendom, and now he had to do it again to take them out of the bondage of legalism.
We see here how Christ is formed in the saints—it is through sound teaching. Right doctrine leads to right practice. It’s one thing to be “in Christ” (chap. 3:26), and another to have “Christ ... formed in you” (chap. 4:19). The latter has to do with the moral side of the truth having its way in the believer so that the features of Christ—such as grace, kindness, patience, love, etc.—are seen in him. Christian maturity is to be like Christ, but sadly, this had been hindered in the Galatians by legality.
In view of their regression, Paul desired to be with them and to “change” his “voice” to show them just how concerned he was. He was “perplexed” as to how they had gotten so far off the path, and they didn’t seem to realize it. Likewise, we should be deeply grieved—and even righteously angry—when someone diverts a person from the path (2 Cor. 11:29).
Vs. 21—A third thing that indicated that the Galatians’ discernment had been affected is in the plain fact that they were not discerning what the Law really was saying. Paul reasons with them, saying “Tell me, ye that desire to be under the law, do ye not hear the law?” The Galatians had become so insensible that they were not hearing what the Law was demanding, nor were they realizing what it had produced in their lives. This shows that they had lost their discernment.
This evidence can still be seen in Christians who put themselves under legal principles today. If you were to bring before them the dangers of legality, they honestly will not understand what you are talking about. A blinding influence in their legal minds makes them quite insensible to all logical reasoning. They will usually write off any reproof given them by concerned people by imagining that they are being faithful to the Lord.
The proof that the Galatians had become insensible through their infatuation with the Law is witnessed in the fact that:
• They could not discern the true character of the Judaizers who were working among them (vss. 17-18).
• They could not discern Paul’s sterling character of genuine love and concern for their welfare (vss. 19-20).
• They could not discern what the Law was really saying and doing to them (vs. 21).
Chap. 4:22-31—Those Governed by Legalism Become a Source Of Strife Among Their Brethren
Paul moves on to speak of another sad result of mixing Law and grace. It is this: those who live on the principles of the legal covenant will persecute those who walk in grace and will be a source of strife among their brethren. Again, the Galatians were a living proof of this; they were biting and devouring one another (Gal. 5:15).
To demonstrate this devastating effect of mixing principles of the legal system with grace, Paul turns to an Old Testament “allegory.” The Galatians claimed to understand the Mosaic Law and were willing to be bound by its precepts; surely then, they could see the force of an illustration drawn from one of the books of Moses. The allegory illustrates the incongruity that exists between the Law and the gospel and the inevitable antagonism that results in those who are governed by legal principles toward those who walk in grace.
Vss. 22-23—The allegory presents Sarah and her son verses Hagar and her son. These two women had two entirely different relationships to Abraham, and they produced entirely different offspring. The two sons illustrate the difference between the bondage that exists in the legal system and the liberty in Christianity.
Vss. 24-27—The two mothers represent two covenants: Sarah the new covenant of grace, and Hagar the old covenant of Law. “Agar” (Hagar) refers to “Mount Sinai,” which gendereth to bondage” and answers to what “Jerusalem” is presently—the legal system. On the other hand, the “freewoman” (Sarah) lived in Abraham’s house as his chosen wife. She corresponds with “Jerusalem, which is above” (heavenly Jerusalem)—the whole system of divine grace. She is the mother of those who stand in grace. Paul quotes Isaiah 54:1 to emphasize the liberty that grace brings. When the Law was imposed at Sinai, no one broke out singing. But when grace will reach the nation of Israel in a coming day, there will be joy and singing. “Sing, O barren, thou that didst not bear; break forth into singing.” Note: this joy that grace brings is not a result of their works and efforts; it is those who “travailest not” who bring forth their children in that day!
Paul then teaches a very poignant lesson from this allegory. The “bondwoman” (Hagar), who was a slave in Abraham’s house living under orders and regulations that pertained to her role in that household, could only bring forth a slave (Ishmael)—one just like herself. This is all that the Law will produce—slaves! However, God does not want slaves in Christianity—that is, those who are governed by rules and regulations. We have noticed that those governed by legal principles seem to approach Christian living as a matter of duty, rather than a happy privilege. On the other hand, the “freewoman” (Sarah) lived in Abraham’s house as his chosen wife. She brought forth a son (Isaac) who was not a slave, but the heir of all that Abraham had. She is a picture of what grace produces; she brings forth those who walk in the happy liberty and privilege of sonship. This is what God wants in Christianity.
The result of the two sons, born under two opposing principles, dwelling in the same house was that “he that was born after the flesh persecuted him that was born after the Spirit” (vs. 29). The two boys could not live together peaceably; Ishmael mocked the true seed, Isaac. The conclusion that Abraham came to (through Sarah’s suggestion) was that the slave-servant must give place to the son. The word, therefore, was, “Cast out the bondwoman and her son.” Both had to go:
• Hagar answers to the Law.
• Ishmael answers to the flesh under the Law.
Vss. 28-31—Paul makes a powerful application from this. Since the Galatians insisted on following the example of Abraham, Paul points to something that Abraham did that they needed to follow—he cast out the bondwoman and her son! They needed to cast out the Law (as a rule of life) and the flesh that desired it. The thing was “grievous” to Abraham—and it probably was to the Galatians—but Abraham did it (Gen. 21:9-14). Now it was time for the Galatians to do it too.
Ishmael’s persecuting of Isaac still exists today, as Paul said—“Even so it is now” (vs. 29). These two opposing principles of Law and grace cannot abide together in the Church. Those governed by legal principles will be antagonistic toward those who live in grace, and they will be a source of strife and division among their brethren. It is our observation that assemblies that have been marked by those living on these two opposing principles are divided assemblies; practical unity is constantly threatened. It is a sad fact that legality fuels strife and division among the saints of God. The reason is that those who live on legal lines are really living Christianity “after the flesh”—though they don’t see it. Those who walk in grace are the object of their animosity and criticism because they don’t walk after their rules and regulations.
If we allow the thought of our favour with God being a result of our good walk and efforts to please the Lord (the essence of legality), two negative things will inevitably result. Firstly, we will develop a self-righteous attitude of being proud of keeping our rules and regulations. Secondly, we will lack grace in our interactions with others and become critical of those who do not adhere to our rules. This will surely stir up strife and division among brethren.
Those who insist on legal principles to govern the saints manifest:
• A lack of understanding of God’s way of developing spiritual growth in souls. Spirituality and holiness cannot be reached by insisting on legal restraints placed on believers. It might appear to work for a time, but such means will not accomplish positive and lasting results in Christians.
• A lack of faith to trust God to accomplish a real work in souls of true spirituality and godliness. This lack of faith is manifest in their attempt to accomplish the work of God in souls by the fleshly means of legality.
Vs. 31—Chapter 3 closed with the believer viewed as Abraham’s “seed,” as pertaining to his position before God. Chapter 4 closes with the believer viewed as Sarah’s “children” as pertaining to practical walk among men. It is quite possible, however, to be Abraham’s seed, but live as Hagar’s son! This was the error of the Galatians.
Summary of the Sad Ramifications of Mixing Law and Grace
Thus, in chapter 4, Paul has taught us that there are some serious, practical dangers of mixing Law and grace. The results are devastatingly destructive, not only in the believer’s life individually, but also in the assembly collectively. It affects the Christian’s personal life in the presence of God, and his life among his brethren. In short, living on principles of the legal system:
• Vss. 1-11—Brings the believer into bondage, causing him to lose the liberty of his sonship in the presence of God.
• Vss. 12-16—Deadens and restricts the outflow of a believer’s affections toward others.
• Vss. 17-21—Causes a loss of the believer’s discernment, and hinders the development of Christ’s character from being formed in him.
• Vss. 22-31—Leads a person to persecute those who live in the liberty of grace, and thus be a source of strife among brethren.