Inductive Bible Study: Discussion of Galatians 4

I think for this chapter I will try sharing some of my personal observations and then ask questions to kick off the discussion.  For improved discussion perhaps we only want to answer 1 or 2 questions at a time and then the next blogger can either respond to the first commenter’s points or answer another question.  How does this sound?

My observations:

The chapter seems to have three main points.  The first section begins by explaining the difference between a slave under the old covenant and a son under the new covenant.  The OT saints, under the law, were slaves in bondage to an elementary form of instruction that paved the way for something better for those in the new covenant.  In light of the freedom and liberty of the new covenant, the OT law is described as a tutor and a governor, bondage, enslaving, of the world, of the flesh, weak and beggarly, etc.  Jesus came during the dispensation of the law (v. 4) in order to perfectly fulfill the righteous requirements of the law and to give His own life to redeem mankind from bondage to the law.  Saints in the new covenant now have the awesome privilege of being adopted into God’s family as sons and daughters.  We are no longer treated as children who must be governed by a list of ordinances, but we have been given the high status of being an adopted son of God with all the privileges and responsibilities that bestows.

Paul is deeply concerned that the Galatians have returned to the weak and worthless bondage of law-keeping and he urges them to be as he is (9-12).  We know from the previous chapters that circumcision is in view, but Paul also refers to their observance of the Jewish Sabbaths and feast days (v. 10).  What other commands does Paul have in mind?  By cross-referencing with other passages we can see Paul’s thoughts on law-keeping include such ordinances as what we eat or drink, and whether or not we observe one day of the week differently from the rest (see Col. 2:14-16, 20-23, Rom. 14:5-14).  In this and other letters Paul urges liberty and the individual’s conscience as a guide in all these things.

Finally, the third main point of the chapter is the explanation of the OT allegory of the two covenants.  Lest we mistakenly think that Paul is saying the OT story is merely allegorical and not historical, my cross reference guides me to 1 Cor. 10:11 which states, “Now all these things happened unto them for examples, and they were written for our admonition, upon whom the ends of the world are come.”

Now here is where I am really tempted to look at a commentary!  But I’m not going to do it just yet.  I will give my best stab at this and after we discuss it then I think we should check some commentaries and enlighten ourselves further on this challenging section.

First, I will summarize the OT story to refresh our memories on this.  In Gen. 16 Sarah and Abraham doubt the promise that Sarah will conceive and they try to work out an alternative plan on their own.  Sarah has the idea of giving her maid servant, Hagar, to Abraham as a wife so that she can bear a child for Sarah.  After Hagar conceives she despises Sarah.  Sarah then becomes angry and mistreats Hagar and Hagar runs away.  The angel of the LORD meets Hagar in the wilderness and comforts her and promises her that she will bear a son who she is to call Ishmael.  He also tells Hagar to return to her mistress and to submit to her authority.  Sometime after Isaac is born Sarah sees Ishmael mocking Isaac.  She asks Abraham to send Hagar away declaring “Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman” (Gal. 4:30, cf. Gen. 21: 10).

Paul explains that these OT women are an allegory for the two covenants.  Hagar’s position as a maid servant is a picture of the enslaving aspect of the OT law.  The birth of Ishmael, like the OT law, “was added because of transgressions, till the seed should come to whom the promise was made” (Gal. 3:19).  Just as the promise could not be fulfilled through Ishmael, so we can never obtain righteousness through law-keeping.  And just as Sarah cast Hagar away, so new covenant believers are admonished to cast off the old covenant of law-keeping and embrace the new covenant of life in the Spirit.  Just as Ishmael persecuted Isaac, so legalizers persecute new covenant believers.  Just as Sarah said to cast away the bondwoman and her son, so the admonition for the Galatians is to cast away the legalizers along with the system of law-keeping and to stand in the liberty of the new covenant (Gal. 4:29-5:1, cf. Gal. 2:19, Rom 7:4-6, 2 Cor. 3:6-9).

Discussion Questions:

1.  What do you think of my observations?  What would you add/clarify/agree/disagree with?

2.  What do you see as the implications of Jesus’ life on earth being “under the law” (Gal. 4:4)?  Should this affect our interpretation of His teachings in the Gospels?  Why or why not?

3.  How does this chapter impact your view of law-keeping?

4.  Have you experienced freedom from some form of legalism?  Do you have any specific examples you would like to share?

5.  What aspect of the new covenant are you most grateful for?

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