Interpretive Study of Galatians

Click on the following links to jump to a chapter within this study: Chapter 1, Chapter 2, Chapter 3, Chapter 4, Chapter 5, Chapter 6, God in Galatians.

Galatians Chapter 3

links to sentences in this chapter:

C3-S1 (Verse 1), C3-S2 (Verse 2), C3-S3 (Verse 3), C3-S4 (Verse 3), C3-S5 (Verse 4), C3-S6 (Verse 4), C3-S7 (Verse 5), C3-S8 (Verse 6), C3-S9 (Verse 7), C3-S10 (Verse 8), C3-S11 (Verse 9), C3-S12 (Verse 10), C3-S13 (Verse 11), C3-S14 (Verse 12), C3-S15 (Verse 13-14), C3-S16 (Verse 15), C3-S17 (Verse 16), C3-S18 (Verse 16), C3-S19 (Verse 17), C3-S20 (Verse 18), C3-S21 (Verse 19), C3-S22 (Verse 19), C3-S23 (Verse 20), C3-S24 (Verse 21), C3-S25 (Verse 21), C3-S26 (Verse 22), C3-S27 (Verse 23), C3-S28 (Verse 24), C3-S29 (Verse 25), C3-S30 (Verse 26), C3-S31 (Verse 27), C3-S32 (Verse 28), C3-S33 (Verse 29).

The Chapter theme is: We are The just shall live by faith.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Below are the most used words within this chapter. While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
LAW (15), FAITH (14), BY (13), CHRIST (11), YE (10), GOD (9), ABRAHAM (7).:

Law is 'what was misused in order to cause this doctrinal error'. Faith is 'how we are to properly deal with God'. By is 'the way that things are done'. Christ is 'the role of the Son of God that is involved'. Ye is 'each and every one of you personally'. God is 'the final authority'. Abraham is 'the father of the faithful.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-5	He asks what moved them to leave the faith, and hang upon the law
6-8	They that believe are justified,
9	and blessed with Abraham.
10-29	And this he shows by many reasons.

C3-S1 (Verse 1) Why are you believing a lie?

O foolish Galatians,
who hath bewitched you,
that ye should not obey the truth,
before whose eyes Jesus Christ hath been evidently set forth,
crucified among you?.

Truth is used five (5) times in this epistle and each note within the Word Study on Truth is important. They each give us different applications of the same basic truth. When our sentence says that they personally (ye) should not obey the truth, it means that they not only turned from the basic definition of truth within the Bible, but that they has also turned from each of these applications. Jesus Christ said that he is the (only one) Truth, (John 14:6). Therefore, turning from the Truth is turning from Jesus Christ.

Below are links to the notes for each verse in Galatians that is in the Word Study on Truth. They give the notes on each of these verses which show how the usage matches the context of each verse, also matches the single Biblical interpretation of the word truth and also matches the various applications found throughout the Bible. (The basic definition and the division by applications with links to each verse that supports each application are found at the start of the Word Study on Truth.) Each note for these verses, within the Word Study on Truth, also has a link back to this book Study where the particular verse is discussed in detail and within context. It is important to understand how all of these usages fit together and our sentence says that they had turned from all of these. Since this statement by Paul is foundational to this chapter and epistle, it is something that is important to understand.

2:5 : People suffered and died so that the truth of the gospel might continue with you.
2:14 : God rebukes and punishes His children who walk not uprightly according to the truth of the gospel.
3:1 : We are Biblical fools if we do not obey the truth of the gospel.
4:16 : Disobedient saved people will claim that the messenger is become your enemy, because I tell you the truth.
5:7 : People who do not obey the truth will be hindered in their personal relationship with God.

The note in the Lord Jesus Christ Study gives a quick outline of the rest of this chapter and explains how that Paul says after this sentence is based upon this sentence and the roles of Jesus Christ. It also explains why Paul called them fools within this chapter. Please also see it for important doctrinal considerations which apply to this sentence and chapter but which are not repeated in this note.

in this verse, and throughout the entire book, Paul is arguing that the members of the Galatians churches started out believing in a salvation through the shed blood of Jesus and of their being perfected (sanctified) through the ministry of Christ. They then abandoned the truth to believe in salvation through Jesus but sanctification through works. Paul clarifies that this is foolishness when he says O foolish Galatians. He also makes it clear when he says that ye should not obey the truth because Jesus said that those saved people who did not obey were foolish (Matthew 7:24-28). Paul also makes it clear that this doctrine is of the devil when he says who hath bewitched you, because the Bible makes it clear that magic (bewitched) is of the devil. Webster's 1828 defines the word bewitched as: 'Fascinated; charmed'. We find forms of this word in: Acts 8:9, Acts 8:11 and our current sentence.

The following verses tell us that magic is of the devil: Exodus 7:11; 22:18; Deuteronomy 18:10; Isaiah 47:9, 12; 57:3; Jeremiah 27:9; Daniel 2:2; Malachi 3:5; Acts 13:6, Acts 13:8; Revelation 9:21; Revelation 18:23; Revelation 21:8; Revelation 22:15).

4:15 is the only other place where we find eyes in Galatians. Please also see the note for 1Corinthians C12S13 which has a dictionary definition and links to where eye is used in that epistle. As warned there, the definition presented has multiple applications presented as definitions, which leads to doctrinal error when people use those applications to build Bible doctrine. In particular, we use our eyes for vision. Most people use a very popular, but wrong, definition for vision. The true Biblical meaning is 'instruction from God'. Since we received a lot of 'instruction from God' through Paul, it is possible that God reduced his physical vision in order to increase Paul's spiritual vision. Please also see the note for John 12:45 about the phrase eyes to see.

Jesus Christ had been evidently set forth before them. They had been taught that Jesus used the Holy Spirit. He is our example of how to live in this flesh by the power of the Holy Spirit. While He fulfilled the Law, He was crucified for refusing religious traditions. Therefore, following religious traditions was to not obey the truth which Jesus lived and died to show us. Further, they had seen the evidence that would be accepted in God's court. This evidence can not be rejected by man and man remain righteous. Thus, those people who reject evidence in order to obey religious rules only prove that they are not righteous.

In addition, to providing evidence which would be accepted in the court of God, we have the legal concept of justification. Paul already explained, in the prior chapter, how we are justified by the faith of Christ, and not by the works of the law (2:16). There are actually two parts to true Biblical justification. (1) God makes us justified in the great white throne legal system when He initially saves us and (2) our obedience to Christ and our changed life justifies God saving us and the faith of Jesus Christ.

There is a lot of doctrinal error that is taught about Biblical justification because people only consider the part that comes after our initial profession of salvation and they ignore, or ignorant of, the part that comes from the way that we live our saved life. Since this secondary part of justification is evidence that justifies the actions of God and of Jesus Christ, it can not be done completely apart from thEM. Seeking justification by keeping religious traditions is trying to justify. The action by God and Jesus Christ while completely ignoring thEM. It is trying to prove that Christ did not have to be crucified, which is a lie of the devil.

Paul uses the phrase crucified among you to let us know that he has made all of this (truth paid for by crucifixion) very clear to them. This phrase crucified among you is also a reference back to his summary of the prior chapter (2:20-21) where Paul said I am crucified with Christ. Paul decided to obey the truth, even though it required him to be crucified with Christ. They had decided to not obey the truth, even though doing so would lose all of the blessings that only come through Christ and would also bring the wrath of God upon them (Romans 1:18). Please see the note for 1Corinthians 1:16 for links to every place in the New Testament, outside of the Goddess, where forms of the word crucify are used.

Please see the note for Titus 3:3 about the word foolish. The definition from Webster's 1828 Dictionary, for this word, is: 'Void of understanding or sound judgment; weak in intellect; applied to general character. 2. Unwise; imprudent; acting without judgment or discretion in particular things. 3. Proceeding from folly, or marked with folly; silly; vain; trifling. But foolish questions avoid. 2Tim. 2. 4. Ridiculous; despicable. A foolish figure he must make. 5. In scripture, wicked; sinful; acting without regard to the divine law and glory, or to one's own eternal happiness. of foolish Galatians - Ga. 3. 6. Proceeding from depravity; sinful; as foolish lusts. 1Tim. 6'. Please also see the note for 2Corinthians 11:16 about the word fool. The definition from Webster's 1828 Dictionary, for this word, is: 'One who is destitute of reason, or the common powers of understanding; an idiot. Some persons are born fools, and are called natural fools; others may become fools by some injury done to the brain. In scripture, fool is often used for a wicked or depraved person; one who acts contrary to sound wisdom in his moral deportment; one who follows his own inclinations, who prefers trifling and temporary pleasures to the service of God and eternal happiness'. Please also see Matthew 7:15-29 for the warning from Jesus about this type of foolish behaviour. Please also see the note for Romans C9S28 about the condemnation of fools. This sentence and 3:3 are the only places in Galatians that Paul uses any form of the word fool.

Please see the note for Galatians 1:1 about the name of Galatia. That note has links to every place in the Bible where we find this name.

Please see the note for Philippians 2:12 about the word obey. The functional definition is: 'To comply with the commands, orders or instructions of a superior, or with the requirements of law, moral, political or municipal; to do that which is commanded or required, or to forbear doing that which is prohibited'. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness. Please also see the notes for Romans C6S12 and 2Corinthians C2S9 about the word obedience. The functional definition is: 'Submissive to authority; yielding compliance with commands, orders or injunctions; performing what is required, or abstaining from what is forbid. the chief his orders gives; the obedient band, with due observance, wait the chief's command'.

Please see the note for 1Corinthians C12S13 about the word eye. The functional definition for this word is: 'The organ of sight or vision; properly, the globe or ball movable in the orbit'. Please also see the note for John 12:45 about the phrase eyes to see.

We find forms of the word evidence /evidently occurring in: Job 6:28; Jeremiah 32:10-12, 14, 16, 44; Acts 10:3; our current sentence; 3:11; Philippians 1:28; Hebrews 7:14-15; 11:1. In each of these verses you will find people arguing differences in religious beliefs. The evidence is supposed to settle the dispute. Webster's 1828 dictionary defines evidently as: 'adv. Clearly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly. the evil of sin may be evidently proved by its mischievous effect' Webster's 1828 dictionary defines evidence as: 'n. L. evidential, from video, to see. 1. that which elucidates and enables the mind to see truth; proof arising from our own perceptions by the senses, or from the testimony of others, or from inductions of reason. Our senses furnish evidence of the existence of matter, of solidity, of color, of heat and cold, of a difference in the qualities of bodies, of figure , etc. the declarations of a witness furnish evidence of facts to a court and jury; and reasoning, or the deductions of the mind from facts or arguments, furnish evidence of truth or falsehood. 2. Any instrument or writing which contains proof. I delivered the evidence of the purchase to Baruch. Jer.32. I subscribed the evidence and sealed it. Jer.32. 3. A witness; one who testifies to a fact. this sense is improper and inelegant, though common, and found even in Johnson's writings.
EV'IDENCE, v.t. to elucidate; to prove; to make clear to the mind; to show in such a manner that the mind can apprehend the truth, or in a manner to convince it. the testimony of two witnesses is usually sufficient to evidence the guilt of an offender. the works of creation clearly evidence the existence of an infinite first cause.'

Nave's Topical Bible provides references for the word evidence as: LAWS CONCERNING: Ex 20:16; 23:1,7; Le 5:1; 24:14; Nu 35:30; De 17:6-7; 19:15-21; Pr 24:28; Mt 18:16; 19:18; Heb 10:28. SELF-CRIMINATING: Jos 7:19-21.'

Please see the note for 1Corinthians 1:13 about the word crucified. The functional definition for this word is: 'To put to death by nailing the hands and feet to a cross or gibbet. Spiritually, this means to accept the suffering of Jesus Christ because you truly represent God in this sinful world'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Foolish. Ga 3:3; De 32:6; 1Sa 13:13; Mt 7:26; Lu 24:25; Eph 5:15; 1Ti 6:4 (margin) exp: 1Pe 2:15. who. Ga 1:6; 4:9; 5:7-8; Mt 24:24; Ac 8:9-11; 2Co 11:3,13-15; Eph 4:14; 2Th 2:9-12; 2Pe 2:18; Re 2:20; 13:13-14; 18:3 ye. Ga 2:14; 5:7; Ac 6:7; Ro 2:8; 6:17; 10:16; 2Co 10:5; 2Th 1:8; Heb 5:9; 11:8; 1Pe 1:22; 4:17 exp: 2Co 6:11. Jesus Christ. 1Co 1:23-24; 2:2; 11:26; Eph 3:8'

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C3-S2 (Verse 2) Paul starts to reason with them about their doctrinal error.

This only would I learn of you,
Received ye the Spirit by the works of the law,
or by the hearing of faith?.

This sentence is dealt with in the Word Study on Spirit.

The word ye means 'each and every one of you personally'. We were personally saved when we personally received the Spirit. Many people erroneously believe that we always have Christ in us because we always stay saved once we receive true Biblical salvation. But the Biblical truth is that we always remain saved because we always have God's Holy Spirit in us. Therefore, with this question Paul is asking: 'Did you personally get saved by keeping a bunch of religious rules or by receiving God's Holy Spirit?' If anyone thinks we are saved by keeping religious rules then murdering Muslims are saved and Christians are going to Hell. Since the evidence of true Biblical salvation is the ongoing indwelling Holy Spirit, that evidence also requires the ongoing influence of God's Holy Spirit in order for the evidence to be apparent to others.

This sentence introduces the subject of this chapter (law versus faith) because the prior sentence switched from the subject of the prior chapter and old the Galatians that the result of what they did made them Biblical fools. After telling them that their actions made them Biblical fools, Paul is going to prove that claim based upon Biblical truths.

In addition, to that, this sentence also introduces Paul's comments about personally following God's Spirit. Spirit is used 18 times in 15 verses within this epistle. That is a significant number and makes this an important subject within this epistle. As it says within the Word Study on Spirit, 'Saved people are to live by following the Spirit of our God (which gives us sanctification) and not by obeying religion.' that note also points out that in this chapter, which this verse starts; Paul is going to deal with the doctrinal basis for following God's Holy Spirit. In Chapter 4 Paul will deal with our receiving God's Holy Spirit. In Chapter 5 Paul will deal with how God's Holy Spirit affects the way that we live in this world. And finally, in Chapter 6 Paul will deal with the consequences of saved people following God's Holy Spirit or refusing to do so.

It should be obvious that the works of the law requires obeying religious rules, especially that it has been said in the notes for the prior chapter. The other option that Paul offers is to Receive ye (each and every one of us personally) the Spirit by...the hearing of faith. We have to be careful when using Bible verses which use faith because what the Bible says varies based upon whose faith is being discussed, what that faith is put into and other factors.

In 2:16 and 3:22 we read about the faith of Jesus Christ. In 2:16 we read the phrase faith of Christ. In 2:20 we read the phrase faith of the Son of God. While different roles are involved in different verses, it should be obvious that this faith which they heard belonged to the Son of God.

They heard of faith that the Son of God provides and they received His faith when they received Him as Lord (Romans 10:13). We do not get His faith through the works of the law (2:21). Further, 3:26 tells us for ye are all the children of God by faith in Christ Jesus. Since we get saved (become the children of God) by putting our faith in Christ Jesus, that should pretty much answer how we each personally Received...the Spirit.

Please see the note for 1Corinthians 14:31 about the word learn. The functional definition is: 'To gain knowledge of; to acquire knowledge or ideas of something before unknown. We learn the use of letters, the meaning of words and the principles of science. We learn things by instruction, by study, and by experience and observation. It is much easier to learn what is right, than to unlearn what is wrong'.

Please see the notes for 1:9 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

Please use the link in the sentence above and see the notes for Romans C8S1; Galatians C6S8 and Hebrews 8:10-LJC about the word Spirit. The functional definition is: 'An intelligent being from the spiritual reality which is a super-set of the physical reality'. As seen in the summary part of the Study on Spirit, 'We are made spiritually alive when God's spirit quickens our spirit'. That study also provides links to many more verses which teach the same doctrine. Please use his link for links to every usage in the Bible where we find the phrase Spirit of the Lord. Please see the note for Romans C11S13 about the phrase spirit of slumber. Please see the note for Galatians 6:1 in Word Study on Spirit for links to every place where we find the word spiritual. Please see the notes for Romans C8S40; Ephesians C6S8 about the phrase spiritual powers. Please see the note for 1Peter C1S11 about the phrase spiritual verses physical. Please see the notes for Word Study on Spirit; Romans C14S20 and Colossians C3S5 about the phrase unclean spirits. Please see the note for please see the Word Study on Holy Ghost for links to every place in the Bible where we find the phrase Holy Ghost.

Please see the note for 2:16 for links to every place that this epistle uses the word works. Please also see Romans C9S8; 1Corinthians C3S13; 2Corinthians 4:8-12; Galatians C2-S10 and Philippians 1:1 about the word works. Please also see Romans C3S27 about the law of works. Please also see Romans C11S10 about works are seen of men. Please see Romans 8:1-LJC; Galatians C5-S6 and Revelation 19:2-LJC about how we are judged by works. Please also see 2Corinthians 6:1 about the word workers. Please also see Philippians 3:2 about evil workers.

Please see the note for 2:15-16 for links to where this epistle uses the word law. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Within this epistle, law means 'religious rules which misrepresent what the Bible literally says in order to teach doctrinal error'.

Please see the note for 3:5 for links to every place that Galatians uses any form of the word hear. Webster's 1828 dictionary defines hearing as: 'ppr. Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying.' please also see the note for 1Corinthians C12S14 about this word. Please also see the note for James 2:5 about the word hearken. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

There are many definitions for the word faith but the true Biblical definition, that is based upon actual Bible usage, is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. In addition, to these verses, please also see the following notes about faith: faith makes us not ashamed: Romans C10S12. faith: Abraham's: Romans 4; James 2:21-LJC. just shall live by faith: Ephesians C1S2. live / walk by faith: Romans C9S28. the just shall live by his faith: Romans C11S6. justification by faith: Romans C3S29 Christ Jesus is faithful: Hebrews 3:1-LJC. faith: Romans C3S25; 1Corinthians C1S3; Galatians C3S27; 2Timothy C1S2; Ephesians 6:23-LJC. Law and faith: Romans C3S25. faith: unfeigned: 2Timothy C1S2. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith has no direct impact upon the resulting work done by God. However, our act of faith proves that we, of our own free will, are giving God permission to work in and through our life.

Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works are contained within the same verse.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Received. Ga 3:5,14; Ac 2:38; 8:15; 10:44-47; 11:15-18; 15:8; 19:2-6; 1Co 12:7-13; 2Co 11:4; Eph 1:13-14; Heb 2:4; 6:4; 1Pe 1:12 by the hearing. Ro 1:17; 10:16-17'

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C3-S3 (Verse 3) Are ye so foolish?

Please see the note for Titus 3:3 about the word foolish. The definition from Webster's 1828 Dictionary, for this word, is: 'Void of understanding or sound judgment; weak in intellect; applied to general character. 2. Unwise; imprudent; acting without judgment or discretion in particular things. 3. Proceeding from folly, or marked with folly; silly; vain; trifling. But foolish questions avoid. 2Tim. 2. 4. Ridiculous; despicable. A foolish figure he must make. 5. In scripture, wicked; sinful; acting without regard to the divine law and glory, or to one's own eternal happiness. of foolish Galatians - Ga. 3. 6. Proceeding from depravity; sinful; as foolish lusts. 1Tim. 6'. Please also see the note for 2Corinthians 11:16 about the word fool. The definition from Webster's 1828 Dictionary, for this word, is: 'One who is destitute of reason, or the common powers of understanding; an idiot. Some persons are born fools, and are called natural fools; others may become fools by some injury done to the brain. In scripture, fool is often used for a wicked or depraved person; one who acts contrary to sound wisdom in his moral deportment; one who follows his own inclinations, who prefers trifling and temporary pleasures to the service of God and eternal happiness'. Please also see Matthew 7:15-29 for the warning from Jesus about this type of foolish behaviour. Please also see the note for Romans C9S28 about the condemnation of fools. This sentence and 3:1 are the only places in Galatians that Paul uses any form of the word fool.

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C3-S4 (Verse 3) Basic foolish belief.

having begun in the Spirit,
are ye now made perfect by the flesh?.

This sentence is dealt with in the Word Study on Spirit. As that note says: 'This verse uses a capitalized Spirit to mean the person Who is God. How much more foolish could someone get than to claim that their actions are greater than the person of God?'.

Forms of the word perfect are used 129 times in 124 verses of the Bible, 60 times in 57 verses of the New Testament but only in this sentence within Galatians. Think about perfection. There is a very true saying of 'to err is human'. It is impossible for a human to be (personally) made perfect by (their own) flesh. Even putting aside the foolishness and insult to God by claim to be greater than the person of God, this claim to be (personally) made perfect by the flesh is blatantly impossible.

Most people claim that, within the Bible, perfect is used for 'Being completely spiritually mature' Certainly that definition could be applied here. That would render out question to being: 'Since you received spiritual life from God's Holy Spirit, do you really think that God ignores His Holy Spirit and causes us to spiritually mature by telling us to obey a bunch of rules?' think about it. Does it take living parents to bring children to maturity or can you lay down a bunch of rules and then ignore them after that?

Torrey's Topical Textbook provides references for the word perfection as: 'Is of God: Ps 18:32; 138:8. All saints have, in Christ: 1Co 2:6; Php 3:15; Col 2:10. God's perfection the standard of: Mt 5:48. IMPLIES. Entire devotedness: Mt 19:21. Purity and holiness in speech: Jas 3:2. Saints commanded to aim at: Ge 17:1; De 18:13. Saints claim not: Job 9:20; Php 3:12. Saints follow after: Pr 4:18; Php 3:12. Ministers appointed to lead saints to: Eph 4:12; Col 1:28. Exhortation to: 2Co 7:1; 13:11. Impossibility of attaining to: 2Ch 6:36; Ps 119:96. ThE WORD OF GOD IS. The rule of: Jas 1:25. Designed to lead us t: 2Ti 3:16-17. Charity is the bond of: Col 3:14. Patience leads to: Jas 1:4. Pray for: Heb 13:20-21; 1Pe 5:10. The Church shall attain to: Joh 17:23; Eph 4:13. Blessedness of: Ps 37:37; Pr 2:21.'

Thompson Chain Topics provides references for the word perfection as: 'Some Essential Elements of: Benevolence: Mt 19:21. Love: Col 3:14. Good Works: Jas 2:22. Control of the Tongue: Jas 3:2. Obedience: 1Jo 2:5; 4:12. The Duty of Striving after: Ge 17:1; De 18:13; 1Ki 8:61; Mt 5:48; 2Co 13:11; Eph 4:13; Php 3:15; Col 1:28; 2Ti 3:17; Heb 6:1; 13:21; Jas 1:4; 1Pe 5:10. CHRIST'S PERFECTION: Joh 1:14; 19:4; Heb 2:10; 5:9; 7:28. CHRIST'S SINLESSNESS, general references to: Isa 53:9; Lu 23:41; Joh 8:46; 2Co 5:21; Heb 1:9; 4:15; 7:26; 9:14; 1Pe 1:19; 2:22; 1Jo 3:5. PERFECTION DIVINE, of God: De 32:4; 2Sa 22:31; Ps 18:30; Ec 3:14; Mt 5:48.'

Nave's Topical Bible provides references for the word perfection as: 'Moral completeness) Ascribed to: Noah: Ge 6:8-9. Jacob: Nu 23:21. David: 1Ki 11:4,6. Asa: 1Ki 15:14. Job: Job 1:1. Zacharias and Elizabeth: Lu 1:6. Nathanael: Joh 1:47. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 17:1; De 5:32; 18:13; Jos 23:6; 1Ki 8:61; 1Ch 28:9; 29:19; 2Ch 6:36; Job 9:20-21; Ps 18:32; 37:31,37; 101:2; 106:3; 119:1-3,6,96; Pr 2:21; Ec 7:20; Mt 5:6,48; 19:21; Lu 6:40; 1Co 2:6; 2Co 7:1; 13:9,11; Eph 4:11-13; Php 1:10; 2:15; 3:12-15; Col 1:21-22,28; 2:9-11; 3:14; 4:12; 1Th 3:10,13; 2Ti 2:1; 3:17; Heb 6:1; 10:14; 13:20-21; Jas 1:4,25; 3:2; 1Pe 5:10; 1Jo 2:5; 3:6-10; 4:12; 5:18.'

Please see the notes for Romans C8S1 and Galatians C6S8 about the word flesh. They have links for where those epistles use this word, a dictionary definition and links from other commentators. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the note for Romans C8S7 about the phrase after the flesh. Please also see the note for Romans C8S7 about the phrase in the flesh.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'having. Ga 4:7-10; 5:4-8; 6:12-14; Heb 7:16-19; 9:2,9-10'

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C3-S5 (Verse 4) Have ye suffered so manythings in vain?

Something that is vain 'has an outward show with no inward substance'. Obviously, these people had personally (ye) suffered so manythings for Christ and the true gospel. Now they are abandoning what they suffered to obtain. Paul couldn't understand this. Sometimes, when we are suffering, we just want the pain to end. However, 1Corinthians 10:13 says, There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Many people have given up on God when they need to draw closer. That is when we are supposed to help each other. Apparently, several churches in the region had all or most of their members turn their backs on God when they should have been helping each other to draw closer to God. That is what happens when a church adopts bad doctrine.

Please see the note for Mark 8:31-LJC about suffering of Jesus Christ. Please see the note for Romans C9S22 about longsuffering with links to other notes and the definition from Webster's 1828 . Please see the note for Romans C8S17 about the sufferings of this present time. Please see the note for 1Corinthians C4S13 for links to where 1Corinthians uses forms of the word suffer along with links the definition from Webster's 1828 . We find forms of the word suffer occurring 184 times in 178 verses of the Bible, 135 times in 130 verses of the New Testament, and in Galatians, in: our current sentence; 5:11, 5:22-23 and 6:12.

Nave's Topical Bible provides references for the word suffering as: 'FOR CHRIST: Ac 9:16; Ro 8:17-23,26; 1Co 4:12-13; 2Co 1:7; 4:11-18; Php 1:29; 2:27-30; 3:10; Col 1:24; 2Th 1:4-5; 2Ti 2:12; Jas 5:10; 1Pe 4:13-14; 5:10. OF CHRIST: Lu 24:26,46-47; Joh 6:51; 10:11,15; 11:50,52; Ro 4:25; 5:6-8; 14:15; 1Co 1:17-18,23-24; 8:11; 15:3; 2Co 5:14-15; Ga 1:4; 2:20-21; Eph 5:2,25; 1Th 5:9-10; Heb 2:9-10,14,18; 5:8-9; 9:15-16,28; 10:10,18-20; 1Pe 2:21,24; 3:18; 4:1; 1Jo 3:16. VICARIOUS: Ex 9:13-16; Joh 15:13; Ro 9:3; 1Pe 2:21; 1Jo 3:16. INSTANCE OF: Goliath for the Philistines: 1Sa 17.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Eze 18:24; Heb 6:4-6; 10:32-39; 2Pe 2:20-22; 2Jo 1:8 exp: 2Co 6:1.'

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C3-S6 (Verse 4) if it be yet in vain.

Here Paul is expressing a hope that they (at least some of them) had come to their spiritual senses and turned back to God so that their personal suffering would not be yet in vain. Obviously, they would have given up their doctrinal error and return to God's truth for it to not be yet in vain.

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C3-S7 (Verse 5) Each phrase below has equal importance.

He therefore that ministereth to you the Spirit,
and worketh miracles among you,
doeth he it by the works of the law,
or by the hearing of faith?.

This sentence is basically a repeat of 3:2 only from the minister's perspective instead of the recipient. Said twice, this becomes the basis of doctrine. That is: we are all to look at how we receive God's Spirit and stick with that method for the rest of our life. We are not to seek or accept another method. God's method requires us to use the faith that He gives us.

The phrase among you lets us know that ministereth to you the Spirit, and worketh miracles among you is done in this physical world. Yes, it is God Who does these things but God works through men. Most people are saved (receive God's Holy Spirit) through some physical person showing them Bible scripture and telling them how to get saved. That is how God works through a physical person to ministereth to you the Spirit. However, in addition to receiving God's Holy Spirit at our initial salvation, we also receive more of God's Holy Spirit as we grow spiritually. Please notice the th in our word ministereth. This means that the person 'keeps on keeping on ministering God's Holy' Spirit. This is the job of pastors and teachers within the church.

Once we realize that the subject of our sentence is a human person (pastors and teachers within the church), we can see the question of: doeth he it by the works of the law, or by the hearing of faith. (The word doeth is: 'a lifestyle doing' as opposed to a one-time doing which would be indicated by the Bible using the word does). No truly saved person received true Biblical salvation by keeping the Mosaic Law. All has to receive salvation by faith in God's holy word. Therefore, this is a rhetorical question which is designed to make us think about how God's true pastors and teachers within the church work to give us God's Holy Spirit and to increase the influence of God's Holy Spirit within our lives.

This sentence has an additional phrase that 3:2 does not have. It adds and worketh miracles among you. No. We do not have miracle workers today. (While God does still do miracles, as I can personally attest, He does not do them 'on command' of some 'miracle worker'). Today we have a completed Bible that they did not have when Paul was still writing it. The person who worketh miracles among you had the miracles as proof that their doctrine came from God. Today we have the Bible to verify someone's doctrine. The main problem of today is that people don't know how to use their brain and their Bible to verify whether what other people's claim comes from the Bible. They also don't know how to try the spirits. (Please see the notes for 1John 4:1, 4:2 and Ephesians 3:5.) 'The Spirit of God uses the word of God to show the Will of God to the child of God'. We need to learn how to tell the Spirit of God from other spirits and how to tell the word of God from error and how to use our brains the right way to separate truth from error. The method that Paul is giving in this sentence is to make sure that God is working through a person's life before you start to listen to their doctrine.

Please see the note for Romans intro about the word therefore. The functional definition is: 'what follows the therefore is a future result that is based upon what came before the therefore and only seen there'.

Please see the notes for Romans C13S6; 1Corinthians C3S5 about the word minister. Those notes have links to where this word is used in those epistles, the definition from Webster's 1828 and links from other commentators. The only other place where Galatians uses minister is C2-S11. The functional definition is: 'a servant of all'.

Please see the note for James 2:14 for links to every verse in the New Testament where the words faith and works are contained within the same verse.

This is the only sentence in Galatians which uses the word miracle. Please see the note for 1Corinthians 12:28 for links to every place that the Bible uses forms of the word miracle along with the definition from Webster's 1828 and links from other commentators. Please also see Matthew 14:16-LJC; Luke 4:41-LJC; Miracles in Gospels; miracles in OT and the Miracles section of the Significant Events in the New Testament, for more about miracles.

We find forms of the word hear occurring 652 times in 601 verses of the Bible, 197 times in 170 verses of the New Testament, and in Galatians, in: 1:13, 1:23; 3:2; our current sentence and 4:21. Webster's 1828 dictionary defines hearing as: 'ppr. Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying.' please also see the note for 1Corinthians C12S14 about this word. Please also see the note for James 2:5 about the word hearken. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

Thompson Chain Topics provides references for the word hearing as: 'Spiritual of Believers: Pr 8:34; 15:31; Ec 5:1; Hab 3:2; Lu 8:15; Jas 1:19; Re 2:11. Careless, Characteristics of: Sentimentality: Eze 33:32. Disobedience: Mt 7:26. Shallowness: Mt 13:19. Hardness: Lu 16:31. Forgetfulness: Jas 1:23-24. Divine, God attentive to the Prayers of the Saints: 2Sa 22:7; Ps 34:15; 94:9; Isa 59:1; 65:24; Jas 5:4; 1Pe 3:12. The Hearing Ear: Ps 40:6; Pr 18:15; 20:12; 25:12; Mt 11:15; 13:16.'

Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word. In addition, to these verses, please also see the following notes about faith: faith makes us not ashamed: Romans C10S12. faith: Abraham's: Romans 4; James 2:21-LJC. just shall live by faith: Ephesians C1S2. live / walk by faith: Romans C9S28. the just shall live by his faith: Romans C11S6. justification by faith: Romans C3S29 Christ Jesus is faithful: Hebrews 3:1-LJC. faith: Romans C3S25; 1Corinthians C1S3; Galatians C3S27; 2Timothy C1S2; Ephesians 6:23-LJC. Law and faith: Romans C3S25. faith: unfeigned: 2Timothy C1S2. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith has no direct impact upon the resulting work done by God. However, our act of faith proves that we, of our own free will, are giving God the permission to work in and through our life.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ga 3:2; 2Co 3:8 exp: Ro 1:11. worketh. Ac 14:3,9-10; 19:11-12; Ro 15:19; 1Co 1:4-5; 2Co 10:4; 12:12; 13:3 by the works. Ga 3:2 General references. exp: Ac 19:11.'

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C3-S8 (Verse 6) Paul uses Abraham as an example.

Even as Abraham believed God,
and it was accounted to him for righteousness..

Paul started this chapter by showing us how foolish it is to believe in sanctification by keeping religious rules (works). In our earlier chapters Paul taught this truth using the conceptual doctrine that comes from understanding the spiritual concepts of the Bible. Now Paul is going to use Abraham as a specific example of applying this conceptual doctrine to our lives.

Notice that he starts his sentence with Even as. When the two sides of a balancing scale are even, what is on the two sides have equal weight. The Bible means 'both sides have equal weight' when it uses the word even. If two things are different in some way, but equal in other ways, then they are not equal but they are equivalent. If we have the same type of faith as Abraham had then we have equivalent faith (even as) in spite of the fact that our faith is not equal to what Abraham had.

Paul is saying that his example with Abraham is equivalent to the doctrinal concepts that he just stated in the prior sentences of this chapter. Therefore, Abraham believed God, and it was accounted to him for righteousness is equivalent to He therefore that ministereth to you the Spirit, and worketh miracles among you, doeth he it...by the hearing of faith. Our sentence says that Abraham believed God. Obviously, Abraham heard the faith which he believed. (We can read about that in Acts 7:2-8.)

The Bible does not tell us exactly what God told Abraham to cause him to leave his home, family, land and idolatrous religion; but it was enough to make him act in faith. This act by Abraham was years before God gave him the covenant and promises that are within the covenant (Hebrews 11:8-10). Therefore, Abraham was righteous before he received his covenant. This is an important doctrine to remember any time that you deal with people who believe in sanctification by works.

'Works sanctification' is always based upon the belief that God gave their religion a covenant. They claim that the said covenant is the basis of religious rules that people need to keep in order to be righteous. However, the covenant did not make Abraham righteous and no one can claim a Biblical salvation that is different from what Abraham had.

Please note that our next sentence starts with Know ye therefore, which means that the conclusion found there (they which are of faith) is based upon what we read here in this sentence. Since Paul goes on with they which are of faith, and these people are equated to Abraham in our current sentence, our current sentence must tell us that Abraham also was of faith. Our sentence does not directly tell us that but it does tell us that it was accounted to him for righteousness was added (and) to Abraham believed God. We also know that when someone claims to believe one thing, but does the opposite, he is considered a liar. Further, the Bible tells us that Abraham lived a life that backed his claimed beliefs. Therefore, in order to have God consider us to be of faith and have God account our faith for righteousness, we must add action to our belief and that action must back the claimed belief. Here we see the Biblical difference between belief and faith. All throughout this site you will read that faith is an action word and here, in this sentence and the next sentence, we see the Biblical evidence for that claim.

When we read about Abraham we see that he continued in his faith and grew in it. Yes, he stumbled, but he got up and returned to it. When we think about the definition of the word faithful, most people would include 'consistent' and 'reliable' within the definition. Those are the traits of true faith that these people in Galatia failed at. We also learn from the Bible that as Abraham increased his faith he received ever greater promises from God. Several promises (Genesis 12:7; Genesis 15; Genesis 17; Genesis 22) came after his first act of faith. So we see that Abraham was 'consistent' and 'reliable' and received increased rewards over time as he remained increasing in faith. This doctrine is also dealt with in Genesis 15:4-6; Romans 4:9; James 2:21-23.

Please see the note for Hebrews 2:16 about Abraham. He is mainly known and called 'the father of the faithful' (Romans 4:11-12; Romans 4:16). We are saved by having the same faith like he had. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham.

We find forms of the word believe /belief occurring 343 times in 304 verses of the Bible, 298 times in 261 verses of the New Testament, and in Galatians, in: 2:16; our current sentence and 3:22. Webster's 1828 dictionary defines believe as: 'v.t. to credit upon the authority or testimony of another; to be persuaded of the truth of something upon the declaration of another, or upon evidence furnished by reasons, arguments, and deductions of the mind, or by other circumstances, than personal knowledge. When we believe upon the authority of another, we always put confidence in his veracity. When we believe upon the authority of reasoning, arguments, or a concurrence of facts and circumstances, we rest our conclusions upon their strength or probability, their agreement with our own experience, etc. 2. to expect or hope with confidence; to trust. I had fainted, unless I had believed to see the goodness of the Lord in the land of the living. Ps.27.
BELIE'VE, v.i. to have a firm persuasion of anything. In some cases, to have full persuasion, approaching to certainty; in others, more doubt is implied. It is often followed by in or on, especially in the scriptures. to believe in, is to hold as the object of faith. Ye believe in God, believe also in me. John 14. to believe on, is to trust, to place full confidence in, to rest upon with faith. to them gave he power to become the sons of God, even to them that believe on his name. John 1. Johnson. But there is no ground for much distinction. In theology, to believe sometimes expresses a mere assent of the understanding to the truths of the gospel; as in the case of Simon. Act.8. In others, the word implies, with this assent of the mind, a yielding of the will and affections, accompanied with a humble reliance on Christ for salvation. John 1.12. 3.15. In popular use and familiar discourse, to believe often expresses an opinion in a vague manner, without a very exact estimate of evidence, noting a mere preponderance of opinion, and is nearly equivalent to think or suppose.'

Please see the note for Romans C10S15 which has links to every sentence in Romans which uses any form of the word belief along with a small note for each. Please see the note for Romans C10S15 which tells us that 'belief changes life'. Please also see the note for Romans C4S21 which tells us what 'belief requires us to do'. Please see the notes for Romans 3:26-LJC and John 20:31-LJC which tell us to 'believe in Jesus / Christ'. Finally, please see the notes for Romans C3S4 and Romans C3S5 which tell us about 'unbelief'. The verses which are linked from these notes show us that many men of unbelief think that they believe but that their actions do not match their words because they believe in something other than what the Bible tells us to believe in or they have a wrong they understanding of the meaning of the word they believe. Please note: while a couple of the notes at these links are mainly links to verses, several of them have notes large enough to be the basis of a message by themselves.

Please see the note for 1Corinthians C4S1 for links to every place in the Bible where forms of the word account are used, the definition from Webster's 1828 and some additional explanation. Accounting can be simply defined as: 'record keeping that uses the precision of Math'. Think of the accuracy that you want in the records of anyone who handles your money. Now look at the Bible record of Abraham and we see that God kept a very precise and accurate record of how Abraham acted upon his belief. When God's precise, detailed and accurate record of how Abraham acted based upon his belief, provided sufficient evidence, God added (and) righteousness to Abraham's account. Simply put: just like Abraham we must continue to act in a way which supports our claimed belief in God if we want God to add righteousness to our Heavenly account.

Please see the note for 2:21 for links to where this epistle uses forms of the word righteousness. Please also see the notes for Romans C1S10 and Galatians C2-S16 about the words righteous / righteousness. Please also see the note for Philippians 1:9-11;and James 3:18 about the phrase fruit of righteousness. Please also see the note for Romans C4S7 about the phrase imputeth righteousness. Please also see the note for Ephesians 4:7-LJC about the phrase righteousness of the Law. Please also see the notes for Romans C3S7 and Romans C1S16 about the word unrighteousness. Please also see the note for Romans C2S5 about the phrase obeying unrighteousness.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as. Ga 3:9; Ge 15:6; Ro 4:3-6,9-10,21-22; 9:32-33; Jas 2:23 accounted. or, imputed. Ro 4:6,11,22,24; 2Co 5:19-21'

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C3-S9 (Verse 7) How to be called the children of Abraham.

Know ye therefore that they which are of faith,
the same are the children of Abraham..

Our sentence starts with Know ye therefore which means that (ye) each and every one of us are to personally know (knowledge that only comes from personal intimate experience) that what is said in this sentence is a direct result of what was said in the prior sentence (therefore). In the note above we saw that belief in God plus matching actions of a lifestyle is a requirement to be one of they which are of faith. Our entire epistle teachesS that this is what we need to have in our own personal life if we want to inherit (receive from God) the blessings which God promised to the children of Abraham. (Please see C3-S33 for the Biblical basis of saying this is about our inheritance.)

We find the Jews claiming to be the seed / children of Abraham / sons of Abraham in Matthew 3:9; Luke 3:8; 16:20-31; 19:9; John 8:33-59; Acts 7:6; 13:26; Romans 4; Romans 9; 11:1; 2Corinthians 11:22; Hebrews 2:16; 11:17-19; Revelation 12:17. Treasury of Scripture Knowledge provides links for the children of Abraham as: 'Ga 3:26-29; Joh 8:39; Ro 4:11-16; 9:7-8'.

Many people want to 'claim' the rewards of faith and of being called the children of Abraham but do not want to act like he did. We see John the Baptist deal with these false claims in Matthew 3:7-9 and Luke 3:7-8. (More on John the Baptist is found in John the Baptist 01.) We see Jesus deal with these false claims in Matthew 8:10-12; Luke 13:23-30; Luke 16:20-31; John 8:33-59. We see Jesus deal with these true claims in Luke 13:15-16; Luke 13:23-30; Luke 16:20-31; Luke 19:8-10; John 8:39-41. God's method requires us to use the faith that He gives us.

In 4:22-31 Paul explains that Abraham had two sons but they had two different inheritances. Paul then explains that the difference in inheritance was not due to birth but due to the difference between claiming the promise and claiming the results of law. This is a critical difference and it is important that we read our current sentence correctly. It does not say that all children of Abraham are they which are of faith but says the opposite. Therefore, if you are of faith God counts you as a child of Abraham and gives you the inheritance. However, if you are a child of Abraham, but not of faith, then you do not receive the inheritance regardless of your claims. Then, it is not being a child of Abraham but is being of faith which gets us the inheritance. (Please also see the note above for more on this subject. Please see C3-S33 for the Biblical basis of saying this is about our inheritance.)

When we examine these passages we see that the false claims (for receiving the inheritance), which are rejected by God, are based upon religious works. However, the true claims, which are accepted by God, are based upon acts of faith. Notice that this sentence starts with Know ye therefore. That means that as a direct result (Therefore) of how Abraham acted in faith (prior sentence), we can know how his children should act. We see that the Bible uses son and children for people who act like their father. (This truth can be seen in the Gospel verses that this note provides links to.) please see the note for C3-S9 for links to where the Bible talks about the children of Abraham. Please also see the note for 4:1 for links to every place in this epistle where forms of the word child is used along with links to notes in other Studies and links provided by other commentators and a definition from Easton's Bible Dictionary.

Forms of the word know are found within Galatians in: 1:22; 2:16; our current sentence; 4:9 and 4:13. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience' please also see the notes for Romans C11S4 about foreknow; Romans C6S5 for Know ye not; Romans C10S25; 1Corinthians C1S11 and know in 1John for know; and 2Peter 2:20-LJC for knowledge.

Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word. In addition, to these verses, please also see the following notes about faith: faith makes us not ashamed: Romans C10S12. faith: Abraham's: Romans 4; James 2:21-LJC. just shall live by faith: Ephesians C1S2. live / walk by faith: Romans C9S28. the just shall live by his faith: Romans C11S6. justification by faith: Romans C3S29 Christ Jesus is faithful: Hebrews 3:1-LJC. faith: Romans C3S25; 1Corinthians C1S3; Galatians C3S27; 2Timothy C1S2; Ephesians 6:23-LJC. Law and faith: Romans C3S25. faith: unfeigned: 2Timothy C1S2. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith proves this even though it has no direct impact upon the resulting work done by God.

Please see the note for 4:1 for links to every place in this epistle where forms of the word child are used along with links to notes in other Studies and links provided by other commentators and a definition from Easton's Bible Dictionary. That note also has links to several other notes where different types of children are mentioned within the Bible. In our current sentence we see that God declares they which are of faith as (the same are) the children of Abraham. Children learn how to act from a parent. What we see here is that acting like Abraham (who) believed God is more important than being a physical descendent. We see this in the warning from John the Baptist which is in (Mark 3:7-12; Luke 3:7-8) and from Jesus in Mark 8:5-12 and in John 8:39. Therefore, according to God's word, the most important thing which makes a person a child is their receiving the character of the parent and it is not who provides the physical seed of reproduction.

Please also see the note for Galatians C5-S14 about the word child. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. Please also see the note for Colossians 3:8 about the phrase children of disobedience. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The definition from Easton's Bible Dictionary is comprehensive and in the note for notes for Galatians C4-S1 along with links from other commentators.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Know. Ps 100:3; Lu 21:31; Heb 13:23 they. Ga 3:26-29; Joh 8:39; Ro 4:11-16,24; 9:7-8 General references. exp: Ge 12:2; Ga 3:9.'

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C3-S10 (Verse 8) Paul provides a scriptural basis for his example.

And the scripture,
foreseeing that God would justify the heathen through faith,
preached before the gospel unto Abraham,
saying,
In thee shall all nations be blessed..

The note for this verse within the Word Study on Gospel explains the gospel that Paul preached, as seen by the context of this verse and epistle. That note is large and has very significant doctrine explained within it. In that note we see what came from the gospel that was preached to Abraham as God gave further revelation and clarification of the little bit which was revealed to Abraham. Thus, it is more concerned with the complete revelation, which is the gospel that Paul preached and that we are to preach today. While that type of note is normally put into the Book Study, in this case it is critical for someone who is trying to understand what the Bible means by the word gospel. Therefore, that analysis is in the other Study.

What we see in this note is what was preached to Abraham. Both perspectives are important to know and give us two different views of this verse. In addition, this note provides a lot more links to show how what is said here matches with what is said throughout the Bible. Please consider both notes and the doctrine that is in them.

This sentence starts with the word And, which adds it to the prior sentence. That is, Paul is adding a scriptural basis to his claim of the prior sentence. The scripture Paul is talking about is related to the last phrase of this sentence (In thee shall all nations be blessed). Some related verses which I found are: Genesis 12:3; 18:17-19; 22:16-18; 26:2-5; 28:13-16; Galatians 3:8-16; Revelation 11:15. These verses do not use the exact same words as what Paul quotes but they have the same message. If we look at them we see the basic Gospel of God, and we see basic points that should be in the gospel that we preach today. Those points are:

Genesis 12:3 tells us that God made these promises when Abraham first agreed to obey God and God saved him. Abraham did leave homeans family and all that was familiar to follow God. The truly saved are willing to do the same.
Genesis 18:17-19 tells us that before God destroyed Sodom and Gomorrah He told Abraham what He would do because of their sin. God also said For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him. In order to preach the entire true gospel we must not only warn of judgment upon sin. But we must also remind the saved of God's requirement for the saved to command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment. All throughout the Bible we see that God not only commands don't do but also commands do.
Genesis 22:16-18 tells us the result of Abraham being willing to obey God even in if it means sacrificing his promised son. Part of the true gospel that is left out by many people today is variable rewards that are in proportion to the sacrifice that we prove that we are willing to make for God. All saved are not getting a mansion. If we want greater eternal rewards then we must do more to serve God. If we are not willing to make the great sacrifice to serve God in this life then we will not receive the great eternal reward.
Genesis 26:2-5 tells us that God told Isaac to obey the same way as Abraham obeyed. Isaac was told to trust God and specifically told to not seek the way of the world (Egypt) in order to meet his needs. All saved are to live by faith like Abraham did and we are to teach our children to do the same.
Genesis 28:13-16 tells us that God made the same promise to Jacob while he was a lying sneaking cheat who valued the things of God above the things of this world. God will save the worst sinner if they truly put their trust in God and stop trusting the way of this world.
Galatians 3:8-16 reveals the fulfillment of the gospel that was preached unto Abraham. That is:
1. Saved must have faith like faithful Abraham
2. Saved must leave the curse of the law
3. The just must be justified by God
4. Christ hath redeemed us from the curse of the law
5. The blessing of Abraham...come...through Jesus Christ
6. We...receive the promise of the Spirit through faith
7. Our faith must be in Christ because He is the only one who received the promises and He is the one Who extends the promises to us.
Revelation 11:15 tells us that we will see a fulfillment of this prophecy in the future when the kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. The true gospel is to put the kingdom of God in our hearts (make us have the character of God) and make us obey His Christ. The context of our chapter makes it clear that Christ is the seed of Abraham that fulfills this promise. All of the blessings are in Christ and not received any other way.

The word scripture is 'The word of God in written form'. Forms of the word scripture occur in 53 verses of the Bible with only 1 being in the Old Testament and, in Galatians, in: our current sentence; 3:22 and 4:30. Please also see the notes for Romans C16S33 about the word scripture. It provides links to where the word is used in Romans along with the definition from Webster's 1828 . Please also see the note for 2Timothy C3S10. It tells us how we are to use scripture today.

This verse uses foresee for a prophecy within the scripture. Foresee has the same application as foreknow with the technical difference between these two words not being important, to the application. However, the difference, in interpretation / definition, is related to the fact that this verse says that it was the scripture that did foresee while people are who foreknow. Please also see the notes for Romans C11S4 about foreknow.

Please use This link to see 'Prophecies and Prophecies fulfilled' found within the Gospels.

Please see the notes for 1Corinthians C13S9; 2Corinthians 2:17 and Colossians C1S6 about the words see / sight:. The functional definition is: ' perception of objects by the eye; view. this word is often used symbolically for spiritual understanding'. Please also see the note for John 6:40-LJC about the phrase see the Son.

Please see the notes for 2:15-16 and 2:16-LJC about justification. Those notes give a good doctrinal discussion of the subject as well as:

a summary of the doctrine of justification
an explanation of why Jesus Christ and Christ are used in this sentence
what the doctrinal differences are
links to many other verses within the Bible which deal with this doctrine.

Please see the notes for Romans C7S16; Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. Please see the note for RomansC3S19 about the word justify. Please see the note for Ephesians C1S2 about the phrase just shall live by faith. Please see the note for Romans C11S6 about the phrase the just shall live by his faith. Please see the note for Romans C3S29 about the phrase justification by faith. Please see the note for 2Peter 2:9-LJC about the word unjust.

Please see the note for 1:16 which has links to the three places that Galatians uses the word heathen along with the definition from Webster's 1828 dictionary defines and links from other commentators. The functional definition is: 'A pagan; a Gentile; one who worships idols, or is unacquainted with the true God. In the Scriptures, the word seems to comprehend all nations except the Jews or Israelites, as they were all strangers to the true religion, and all addicted to idolatry'.

Please see the note for 1:8 about the word preach. The functional definition is: 'This is often used in the N.T. for 'announcing, or making known,' without the idea of preaching in a formal way, as the word is now understood. When there was persecution in the church at Jerusalem, they were all scattered, except the apostles, and they went everywhere 'preaching the word.' Ac 8:1-4'. Please also see the notes for Romans C16S33; 1Corinthians C15S1 and 2Timothy 4:1-LJC about the word preach. Please also see the note for Romans C10S17 about the word preacher.

The gospel that was preached...unto Abraham was not literally recorded in the entirety. Therefore, we have to put it together with things from the Bible like this sentence. For example, this sentence tells us the scripture, foreseeing that God would justify the heathen through faith... As mentioned in the Word Study on Gospel, 'Things like the Gentiles being saved was part of the gospel (preached) unto Abraham, but those things were not understood until later generations such as when Paul revealed a mystery'. We know this because Paul called it a mystery and the Gospels and Acts let us know that the Jews didn't understand this. There is more in the extensive note within the Word Study on Gospel and it explains a lot of technical details of doctrine that is often misrepresented to people. Please see that for details. As pointed out there, this gospel was the Gospel of God. Therefore, the requirement of going through faith in order to receive God's blessings is part of all applications of the Gospel of God, including the gospel that we are to believe. Please see the note for 1:6-7 for links to every place in Galatians that uses the word gospel along with a lot more discussion on the various gospel that are dealt with in this epistle and in the Bible.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please also see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about the phrase evil speaking. Please see the note for Romans C11S1 about the phrase I say.

Please see the note for Romans 1:5 about the word nation. The functional definition is: 'A body of people inhabiting the same country, or united under the same sovereign or government'.

We find forms of the word bless occurring 522 times in 463 verses of the Bible, 112 times in 104 verses of the New Testament, and in Galatians, in: our current sentence; the next sentence; 3:14 and 4:15. Webster's 1828 dictionary defines bless as: 'v.t. pret. and ppr. blessed or blest. 1. to pronounce a wish of happiness to one; to express a wish or desire of happiness. And Isaac called Jacob and blessed him. Gen.28. 2. to make happy; to make successful; to prosper in temporal concerns; as, we are blest with peace and plenty. The Lord thy God shall bless thee in all thou doest. Deut. 15. 3. to make happy in a future life. Blessed are the dead who die in the Lord. Rev.14. 4. to set apart or consecrate to holy purposes; to make and pronounce holy. And God blessed the seventh day and sanctified it. Gen.2 5. to consecrate by prayer; to invoke a blessing upon. And Jesus tok the five loaves and the two fishes, and looking up to Heaven he blessed them. Luke 9. 6. to praise; to glorify, for benefits received. Bless the Lord, of my soul, and all that is within me. Ps.103. 7. to praise; to magnify; to extol, for excellencies. Ps.104. 8. to esteem or account happy; with the reciprocal pronoun. The nations shall bless themselves in him. Jer.4. 9. to pronounce a solemn prophetical benediction upon. Gen.27. Deut. 33. 10. in this line of Spenser, it may signify to throw, for this is nearly the primary sense. His sparkling blade about his head he blest. Johnson supposes the word to signify to wave or brandish, and to have received this sense from the old rite of blessing a field, by directing the hands to all parts of it. Bless in Spenser for bliss, may be so written, not for rhyme merely, but because bless and bliss are from the same root'. Easton's Bible Dictionary defines bless as: '(1.) God blesses his people when he bestows on them some gift temporal or spiritual (Ge 1:22; 24:35; Job 42:12; Ps 45:2; 104:24,35). (2.) We bless God when we thank him for his mercies (Ps 103:1-2; 145:1-2). (3.) A man blesses himself when he invokes God's blessing (Isa 65:16), or rejoices in God's goodness to him (De 29:19; Ps 49:18). (4.) One blesses another when he expresses good wishes or offers prayer to God for his welfare (Ge 24:60; 31:55; 1Sa 2:20). Sometimes blessings were uttered under divine inspiration, as in the case of Noah, Isaac, Jacob, and Moses (Ge 9:26-27; 27:28-29,40; 48:15-20; 49:1-28; De 33). the priests were divinely authorized to bless the people (De 10:8; Nu 6:22-27). We have many examples of apostolic benediction (2Co 13:14; Eph 6:23-24; 2Th 3:16,18; Heb 13:20-21; 1Pe 5:10-11). (5.) Among the Jews in their thank-offerings the master of the feast took a cup of wine in his hand, and after having blessed God for it and for other mercies then enjoyed, handed it to his guests, who all partook of it. Ps 116:13 refers to this custom. It is also alluded to in 1Co 10:16, where the apostle speaks of the "cup of blessing."'. However, we need to be careful about using this definition because some things that God says bless us don't make us happy. The true Bible functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'. An example of this is Paul's thorn in the flesh.

Thompson Chain Topics provides references for the word blessings as: 'Temporal from God Ge 24:35; 26:12; De 29:5; 2Sa 6:11; 1Ki 3:13; Ps 65:9; 68:19; 107:38; 144:13. Temporal and Spiritual Promised: Ex 23:25; Le 26:4; De 28:2; Ps 81:16; Pr 28:20; Isa 30:23; Joe 2:26; Am 9:13; Zec 10:1; Mal 3:10; Mt 6:33; Lu 18:30. The Blessing of God rests upon his People: De 23:5; 2Sa 7:29; Ps 3:8; 24:5; 129:8; 133:3; Pr 10:22. Pronounced upon Persons by the Lord: Ge 1:28; 9:1; 12:2; 17:20; 32:29; Lu 1:28. See Divine; Favour: Pronounced upon Persons by Men: Ge 27:27; 28:1; 48:16; Jos 14:13; 22:6; 1Sa 2:20; 2Sa 13:25; 1Ki 8:14; Lu 2:34. Before Meals (Grace before Meals): 1Sa 9:13; Mt 14:19; 15:36; Ac 27:35; 1Co 11:24. According to Faith: Mt 8:13; 9:29-30; 17:20; 21:21; Mr 9:23. Blessings Promised for: Ex 19:5; De 4:30; 5:29; 7:12; 28:1; 1Ki 3:14; Job 36:11; Zec 3:7; Jas 1:25; 1Jo 3:22; Re 22:14. Blessings Invoked: Apostolic: Ro 16:20; 2Co 13:14; 2Th 3:18; Jude 1:24; Re 22:21: the Blessing of God rests upon his People: De 23:5; 2Sa 7:29; Ps 3:8; 24:5; 129:8; 133:3; Pr 10:22.'

Nave's Topical Bible provides references for the word blessings as: 'RESPONSIVE BLESSINGS OF thE LAW: De 28:1-14. CONTINGENT UPON OBEDIENCE: Ex 15:26; 19:5; 20:6; 23:22; Le 26:3-43; De 4:1,40; 5:10,29; 7:9,12-15; 11:26-28; 12:28; 15:4-5; 28:1-14; 29:9; 30:1-10,15-20; Jos 1:8; 1Ki 2:3-4; 3:14; 8:23; 9:3-9; 1Ch 22:13; 28:7-8; 2Ch 7:17-22; 26:5; 27:6; 30:9; 31:10; Job 36:11; Pr 3:1; 16:7; Isa 1:19; Jer 7:3-7,23; 11:1-5; 12:16; 15:19-21; 17:24-27; 22:4-5,15-16; Zec 3:7; Mal 3:10-12; Mt 10:22; 24:13; Mr 13:13; Col 1:22-23; Heb 3:6,14; 6:11-12; 10:36; Re 2:10. SPIRITUAL, FROM GOD: Ge 49:24; Ex 15:2; 31:13; 33:16; Le 21:8; De 33:25,27; 1Sa 2:4; Ne 8:10; Job 23:6; Ps 1:3; 18:1-2,28,32,35-36; 23:2-3; 27:14; 28:8; 29:11; 30:7; 31:24; 37:6,17,24,39; 52:8; 55:22; 61:5; 63:8; 66:9; 68:18,28,35; 71:16; 72:6,17; 73:23,26; 81:10; 84:5,11; 89:17; 92:12-14; 94:17-18; 105:4; 119:32,102; 132:15; 138:3,8; 144:1-2; 146:5; Pr 10:29; 16:6; Isa 1:25; 4:3-4; 6:6-7; 26:12; 28:6; 33:5-6; 40:11,29,31; 41:10,13-14,17-18; 44:3; 45:8,24; 54:17; 57:19; 58:8,10-11; Jer 31:12,14,33; Eze 16:14; Da 11:32; Ho 6:3; 14:5-8; Hab 3:19; Zec 10:12; 12:8; Mal 3:2-3; 4:2; Joh 1:16; 17:11; Ac 20:32; Ro 9:23; 14:4; 1Co 12:6; 13:10,12; 15:10; 2Co 1:21-22; 3:5; 5:5; 9:8; 10:4; Eph 3:20; Php 1:6; 2:13; 4:7,19; Col 1:11-12; 1Th 5:24; Heb 12:10-11; Jas 1:17-18; 1Pe 1:5; 2Pe 1:2-4; 1Jo 1:9; 4:4; Jude 1:24. TEMPORAL, FROM GOD: Ge 1:30; 8:22; 9:1-3; 22:17; 26:4-5; 28:20-21; 49:11-12,20,24-25; Ex 15:26; 23:22,25-26; 34:24; Le 25:20-22; 26:4-10; Nu 10:29; De 1:10; 2:7; 4:4,40; 5:33; 6:2-25; 7:13-24; 8:1-10,15-18; 10:18; 11:12-15; 12:7,28; 15:4,6; 26:18-19; 28:7-8; 29:5; 32:13-14; Jos 1:8; Ru 1:6; 1Sa 2:7-8; 2Sa 7:8-9; 1Ch 17:7-8; 29:12,14,16; 2Ch 1:12; 31:10; Ezr 8:22; Ne 8:10; Job 5:10; 12:23; 22:18; 37:6,10,13,16-17; 38; Ps 21:3-5; 23:1,5; 34:10; 36:6; 44:3; 65:8-13; 68:6,9-10,19; 69:35-36; 81:13-16; 85:12; 91; 103:2-5; 104; 105:24; 107:35-38; 111:5; 113:9; 115:16; 127; 135:7; 136; 145:15-16; 146:5-9; 147:8-9,13-14; Ec 2:24; 3:13; 5:19; Isa 25:4; 30:23-26; 31:1-2; 33:15-16; 43:20; 48:21; 51:2; 55:10; Jer 5:24; 10:13; 14:22; 27:4-6; 30:19; 31:35; 51:16; Eze 36:28-38; Da 5:18; 6:20,22; Ho 2:8; 11:3; Joe 2:21,23,26; Am 4:7; Jon 4:6; Zec 10:1; Mal 3:10-12; Mt 5:45; 6:26,30-33; 10:29; Lu 12:22-31; Joh 6:31; Ac 14:17; 1Co 2:9; 16:2; 2Co 7:6; 9:8-10; Php 4:19; 2Pe 2:7-9. ToNoah, at the time of the flood: Ge 7:1. ToAbraham: Ge 24:1. ToIsaac: Ge 26:12-24,28. ToJacob: Ge 35:9-15. Tothe Israelites. In Egypt: Ex 11:3. In the wilderness, supplying. Water: Ex 17:1-7; Nu 20:10-11; Ps 78:15-20; 105:41. Manna: Ex 16:14,31; Nu 11:7-9; Ne 9:15; Ps 78:23-24. Quail: Nu 11:31-33; Ps 78:23-30; 105:40. ToDavid: 2Sa 5:10; 1Ch 14:17. ToObed-edom: 2Sa 6:11. ToSolomon: 1Ki 3:13; 1Ch 29:25; 2Ch 1:1. ToElijah. Fed by ravens: 1Ki 17:2-7. By an angel: 1Ki 19:5-8. Tothe widow of Zerephath: 1Ki 17:12-16. Hezekiah prospered: 2Ki 18:6-7; 2Ch 32:29. Hezekiah restored to health: 2Ki 20:1-7. ToAsa: 2Ch 14:6-7. ToJehoshaphat: 2Ch 17:3-5; 20:30. ToUzziah: 2Ch 26:5-15. ToJotham: 2Ch 27:6. ToJob: Job 1:10; 42:10,12. ToDaniel: Da 1:9. TEMPORAL, PRAYER FOR: Ge 27:28-29; 28:3-4,20-21; 48:16; De 1:11; 26:15; 33:11,13-16,24; 1Ki 8:35-50; 1Ch 4:10; 17:27; Ps 28:9; 36:11; Pr 30:8; Mt 6:11; Ro 1:10; 1Th 3:11; 3Jo 1:2. Abraham: Ge 15:2-4. Abraham's servant: Ge 24:12. Laban: Ge 24:60. Isaac: Ge 25:21. Hannah: 1Sa 1:11. Elijah: 1Ki 17:20-21; 18:42,44; Jas 5:17-18. Ezra: Ezr 8:21-23. Nehemiah: Ne 1:11; 2:4; 6:9.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the scripture. Ga 3:22; 4:30; Joh 7:38,42; 19:37; Ro 9:17; 2Ti 3:15-17 exp: 1Ti 5:18; Jas 2:23; 4:5. Foreseeing. Ac 15:15-18 God. Ro 3:28-30; 9:30 preached. Heb 4:2 In. Ga 3:16; Ge 12:3; 18:18; 22:18; 26:4; 28:14; 49:10; Ps 72:7; Isa 6:13; 65:9; Ac 2:25-26,35; Re 11:15 General references. exp: Zec 8:22; Ro 3:28,30; Ga 3:9.'

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C3-S11 (Verse 9) So then they which be of faith are blessed with faithful Abraham.

This sentence starts with So then. This phrase means that it is a result of the prior sentence. That is, they which...are blessed with faithful Abraham receive that blessing because they are the result of the faith (be of faith) of the prior sentence. In the note within the Word Study on Gospel, we see that this was the faith of Jesus Christ. That note referenced three places where the Bible literally tells us this, including further on within our current chapter (3:22). Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word along with links to notes in several other Studies. This chapter has most of the usages of the word within Galatians. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith has no direct impact upon the resulting work done by God. However, our act of faith proves that we, of our own free will, are giving God permission to work in and through our life.

Please also note that this is a definite statement (are blessed). This means that if we be of faith then we are blessed regardless of what our flesh or the world tells us. Just remember, that Abraham is still waiting to receive some of his promises. We will get God's blessings but it will be in God's timing, and not in our own. In addition, the next sentence starts with For and provides the reason why Paul made this claim.

Please see the note for 3:8 for links to where this epistle uses forms of the word bless, a definition, links to notes in other Studies and links from other commentators. The functional definition is: 'receiving, or wishing another to receive, the spiritual good from God which produces spiritual joy even while it might make us less happy in the flesh'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 3:7-8,14,29; 4:28; Ro 4:11,16,24'

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C3-S12 (Verse 10) Trusting religious works brings God's curse.

Equivalent Section: God's curse.

For as many as are of the works of the law are under the curse:.

Equivalent Section: Scripture to prove God's curse.

for it is written,
Cursed is every one that continueth not in all things which are written in the book of the law to do them..

This sentence starts with the word For and provides the reason why Paul made the claim in the prior sentence. Basically, we only have two methods for claiming righteousness: we can have obedience unto righteousness or sin unto death (Romans 6:16). God says that we receive the promise of the Spirit through faith (3:8; 3:14). Therefore, those who come through faith have obedience unto righteousness and all others have sin unto death.

Religious people want to argue about how their religious activity (work) is different from the religious activity (work) of other religions. However, our First Equivalent Section tells us that their claim doesn't matter. We can concede their point while maintaining that they are under God's curse because our sentence says as many as are of the works of the law. That means that it does not matter how their works are different from other religious works, God curses all of them. Their argument is a distraction to keep people from seeing that anyone who obeys them will also be cursed by God. Therefore, all of these religious activities (works) are under the curse.

That brings us to our Second Equivalent Section, which provides the scriptural backing for Paul's claim. His claim is based upon Deuteronomy 11:26-28; 27:26; 29:18-20; Isaiah 43:27; Jeremiah 11:1-5; Ezekiel 18. We also see this doctrine applied in the New Testament in Matthew 25:31-46; Luke 18:9-14; Romans 3:19-26; 4:13-16; 6:16-23; 8:1-10; James 2:8-13. In addition, Paul makes further comments based upon this sentence in 5:3. Please see that verse and associated note in order to understand further consequences of this doctrine.

The thief can say that he is not as bad as the murderer, but both are felons and are in jail. The religious person wants you to agree that they are not as bad as another person or religion, but everyone who is trusting in religion is going to the lake of fire (Revelation 20:10-15) after they get out of Hell. We are told that death passed upon all men, for that all have sinned (Romans 5:12). Thus, as our Equivalent Section tells us: Cursed is every one that continueth not in all things which are written in the book of the law to do them. Everyone has failed to continueth...in all things which are written in the book of the law at some point in the time of their life. (The th in the word continueth means that 'This is a lifestyle continuing and not just a one-time continuing'.) therefore, all are heading to Hell and the lake of fire.

In John 14:6 Jesus said I am the way... We have seen time and again that the Bible uses the to mean 'there is only one and here it is'. Bottom line: anyone who tries to come to God or get God's blessings any way other than God's way receives God's curse instead of His blessing. In addition, the word am is 'a verb of existence'. Jesus did not say 'I show you the way' nor 'I give you the way' nor anything else which justifies religious claims that we can get to God and Heaven some way other than having a personal relationship with Jesus Christ. The person who is 'God in human flesh' provides salvation and 'eternal security'. Anyone who doubts either of these does not have the personal relationship with 'God in human flesh' or they are not doing their part to maintain that personal relationship. The only answer to such doubters is 'trust and obey'.

Please see the note for 1:8 for links to where this epistle uses the word cursed along with additional information about this word. The functional definition is: 'Doomed to destruction or misery'. The word accursed is similar the word curse. The difference is that something which is accursed has that state permanently While a curse can be removed. Further, When someone is accursed, they spread the curse to everything associated with them like leprosy did.

A few places which this verse referrs to include: Deuteronomy 11:26-28; Deuteronomy 27:26; Jeremiah 11:3 and Psalms 37:22.

Forms of the word write are used 429 times in 400 verses of the Bible, 207 times in 194 verses of the New Testament and, in Galatians, in: 1:20; our current sentence; 3:13; 4:22; 4:27; 6:11 and 6:18. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the notes for Romans C15S13; 2Corinthians 1:13-14 and John 20:31-LJC about the word write. Please also see the note for Romans 4:23-25 about the word written.

Please see the note for James 1:25 about the word continueth. The functional definition is: 'Maintaining the prior action. This is different from the word continue by adding the th onto the end to indicate that it includes the requirement that any additional action also be taken to assure that the continued action is maintained. This is different from the single action which is indicated by the use of the word continue'. The functional definition of the word continue is: 'To remain in a state, or place; to abide for any time indefinitely'. However, the Biblical usage of the word continue does not include overcoming anything which stops the continued action and 'remains in a state, or place; to abide for any time indefinitely', only so long as something else does not interfere with that 'state, or place'. Please see the note for Philippians 1:25-26 about the word continue. The functional definition for this word is: 'To remain in a state, or place; to abide for any time indefinitely'. The difference being that we can continue something once but later cease it while if we continueth the same thing then we never cease it. Please also see the notes for 1Corinthians 7:5 about the word incontinent.

Please see the note for Luke 3:4 about the word book. The functional definition for this word is: 'A general name of every literary composition which is printed; but appropriately, a printed composition bound; a volume. the name is given also to any number of written sheets when bound or sewed together, and to a volume of blank paper, intended for any species of writing, as for memorandums, for accounts, or receipts. 1. A particular part of a literary composition; a division of a subject in the same volume. 2. A volume or collection of sheets in which accounts are kept; a register of debts and credits, receipts and expenditures.'. Please also see the note for Galatians 3:10 about the phrase book of the law. Please also see the note for Revelation 13:8-LJC about the phrase book of the life.

The phrase book of the law is found in Deuteronomy 29:21; Deuteronomy 30:10; Deuteronomy 31:26; Joshua 1:8; Joshua 8:31; Joshua 8:34; Joshua 23:6; Joshua 24:26; 2Kings 14:6; 2Kings 22:8; 2Kings 22:11; 2Chronicles 17:9; 2Chronicles 34:14-15; Nehemiah 8:1; Nehemiah 8:3; Nehemiah 8:18; Nehemiah 9:3 and our current sentence. While it was originally used for the first five (5) books written by Moses, it has been expanded to include all of the Old Testament.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as many. Ga 3:11; 2:16; Lu 18:9-13; Ro 4:15; 7:9-13; 8:7 under. De 11:26-28; 29:20; Isa 43:28; Mt 25:41 Cursed. De 27:26; Jer 11:3; Eze 18:4; Ro 3:19-20; 6:23; Jas 2:9-11 exp: Ps 37:22. General references. exp: Ge 4:11; Nu 35:32; De 11:26,28; Jer 11:3.'

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C3-S13 (Verse 11) The legal basis of God's curse.

Equivalent Section: the Law can not provide justification.

But that no man is justified by the law in the sight of God,
it is evident:.

Equivalent Section: Faith does provide justification.

for,
The just shall live by faith..

This sentence has two Equivalent Sections and we will deal with the Second Equivalent Section first. It starts with for, which tells us why. Then the Second Equivalent Section quotes scripture. This is a quote of Habakkuk 2:4. We also see this quote in Romans 1:17 and Hebrews 10:34. When a legal judgment (justification) is rendered it must be based upon written law to be just and righteous. And, we see in this Second Equivalent Section that we do have written scripture for the basis of this legal judgment.

There has been a lot of preaching on the phrase the just shall live by faith, and I will not try to compete with (or correct) any of those. Simply put, the just have been justified. The note for 3:8 (above) and the related note in the Word Study on Gospel deal with what this section says about being justified. Those notes also match with the 2Peter 2:1 which explains the Biblical doctrinal distinction between the just, the unjust and the ungodly .

Basically, the just and the unjust are both considered to be saved by most people (have the justification that comes with our initial profession). The just have a life which displays God's change after their initial profession. Ttheir life brings glory to God and provides justification for God saving them. However, we can not Biblically say if the unjust are truly saved or not because the Bible does not give clear indication of their salvation and the Bible reserves that decision for God. The unjust claim salvation but they have no evidence in their life. Their life does not bring glory to God and does not provide justification for God saving them. This is in keeping with the message of this epistle, this chapter, this sentence and this phrase.

The people who believe in sanctification by keeping religious rules (works) fit in the category which the Bible calls the unjust. People who live by the faith of Jesus Christ, and become God's workmanship (Ephesians 2:10) do let Jesus Christ live through their life to bring glory to God and provides justification for God saving them. Doing this requires us to use the faith that He gives us.

Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word along with links to notes in several other Studies. This chapter has most of the usages of the word within Galatians. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith has no direct impact upon the resulting work done by God. However, our act of faith proves that we, of our own free will, are giving God permission to work in and through our life.

With that in mind, we can now deal with the First Equivalent Section. That section started with But, which connects it to the prior sentence while going in a different direction. That sentence told us that the Law could only bring a curse from God. This Equivalent Section tells us the same thing but from a legal view point. Justification is the legal opposite of God's curse. If we do the impossible and never break God's Law, we are at neutral position. Justification is a positive. The Law can not provide the positive and our Second Equivalent section tells us that the positive only comes from a life by the faith of Jesus Christ. That kinf of life makes us God's workmanship (Ephesians 2:10) and lets Jesus Christ live through our life to bring glory to God and to provide justification for God saving us.

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for 3:1 for a discussion on what is meant by evident along with links to every verse in the Bible that uses any form of this word and a dictionary definition. The functional definition is: 'clearly; obviously; plainly; in a manner to be seen and understood; in a manner to convince the mind; certainly; manifestly. the evil of sin may be evidently proved by its mischievous effect'. Basically, evidence is used in a court of law and God has revealed the evidence that conclusively proves that in God's court, obeying even His law does not make us justified.

Please see the note for 2:19 for links to every verse in Galatians which has forms of the word live / life along with links to notes in several other Studies. Please see the note for Philippians 1:19-20 about the word life. That note has the definition from Webster's 1828 and links from other commentators. Please also see the notes for Life in 1John about the word life. Please see the notes for Hebrews 1:8-LJC and Philippians 1:27-LJC about the phrase life everlasting. We find the phrase eternal life in: 6:12 and 6:19. Please see the note for Romans C10S15 about the phrase belief changes life. Please see the note for 1Corinthians C6S16 about kingdom of God rejected by lifestyle sins. Please see the note for Romans C10S15 about belief changes life. Please see the note for Ephesians C1S2 about the just shall live by faith. Please see the note for Romans C9S28 about live / walk by faith. Please see the note for Romans C11S6 about the just shall live by his faith. Please see the note for Colossians C3S4 about Christ lives through us.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ga 2:16; 1Ki 8:46; Job 9:3; 40:4; 42:6; Ps 19:12; 130:3-4; 143:2; Ec 7:20; Isa 6:5; 53:6; 64:6; Jas 3:2; 1Jo 1:8-10; Re 5:9; 7:14-15 the just. Hab 2:4; Ro 1:17; Heb 10:38 General references. exp: Nu 35:32; Jer 11:3; Ro 3:28.'

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C3-S14 (Verse 12) The limits of law.

Equivalent Section: Law can not produce the results of faith.

And the law is not of faith:.

Equivalent Section: A man living by the law can never break it.

but,
The man that doeth them shall live in them..

Basically, what this sentence says has been covered in the notes above. This sentence starts with And, which adds it to the prior sentence. There we were told the just shall live by faith. Now we are adding on the fact that the law is not of faith. The word of means 'belonging to and reporting back to and controlled by'. The law certainly is not controlled by faith. In addition, the law does not come from faith. Nor does it report back to faith. Therefore, the law can not produce the results of faith. God's method requires us to use the faith that he gives us.

In our Second Equivalent Section we have a but which follows a colon and makes it the polar opposite of the First Equivalent Section. The First Equivalent Section told us what the law can not do. The Second Equivalent Section told us what the law must do.

In order to be lawful, every ordinance of the law must always be kept with no exceptions. Obviously, this is impossible for a sinful man. Peter admitted this much, and the church agreed to it, in Acts 15:10 In Chapter 2 of this epistle Paul told us about Peter abandoning this truth and how Paul reminded him of Acts 15 when he withstood Peter to his face. Since then, Paul has been showing us, in many different ways, that this truth also applies to us.

Please see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Ro 4:4-5,14,16; 9:30-32; 10:5-6; 11:6 exp: Joh 1:17; 1Ti 1:9. The man. Le 18:5; Ne 9:29; Eze 20:11,13; Mt 19:17; Lu 10:25-28; Ro 10:5-6 General references. exp: Nu 35:32; De 6:25; Jer 11:3; Lu 10:26; Ro 3:28.'

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C3-S15 (Verse 13-14) Justification is part of salvation.

Equivalent Section: the payment was made by Christ.

Christ hath redeemed us from the curse of the law,
being made a curse for us:.

Equivalent Section: the payment by Christ was prophesized.

for it is written,
Cursed is every one that hangeth on a tree:.

Equivalent Section: the payment removed the curse so that we could receive the promises to Abraham.

That the blessing of Abraham might come on the Gentiles through Jesus Christ;
that we might receive the promise of the Spirit through faith..

This sentence has considerable notes under Christ in the Lord Jesus Christ Study; and under Jesus Christ in the Lord Jesus Christ Study; and in the Word Study on Spirit. Please see all three of those notes for details as this note will only provide a summary of those details.

Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles. Promises nade during the 'Church Age' always have conditions which we must fulfill in order to rececive the promise. in this sentence, God promises God's Holy Spirit to people who go to God through faith..

This sentence is a transitional sentence. Paul has been talking about legal things, especially about justification. After this sentence Paul talked about God's promises and how those promises are different from the Law. However, in order for us to receive the promise of God, He first had to remove the curse of the law, which we were under since we had violated God's Law when we sinned (1John 3:4). As this sentence says, Christ was made a curse for us so that he could redeem us from the curse of the law. He did this that we might receive the promise of the Spirit through faith. As pointed out in the notes already mentioned, God does not have to gives us His Holy Spirit in order to take away the record of our sins.

God's people served Him under the Mosaic Law and He could have demanded us to also serve Him this way. However, He replaced a bunch of religious rules with a personal relationship through Christ so that He could justify saving some while not saving others. This concept is explained in greater detail in the note for Ephesians 2:10 and in the notes surrounding this verse. Justification is also covered quite a bit within this epistle and the note for 3:2 has a lot of discussion and links to several other notes within this Study which also cover the doctrine of justification.

Since God wanted to have a personal relationship with His people and since He could not do that and remain as righteous judge while we were under the curse of the law, He had Christ...made a curse for us so that He could pay our debt, remove it from legal consideration and then give us the promise of the Spirit. Christ did this so that He could have a personal relationship with us and give us personal guidance. All of these are received through faith, as said in this sentence and explained elsewhere. Forthe people who refuse to have faith in Christ, the only thing that remains is the curse of the law.

Please see the note for Romans C8S21 for links to every place in the Bible where the word redemption is used along with a short note about the use of the word within each verse. Please also see the note for Ephesians 5:15-16 which discusses the doctrine and what the Bible says is included in our redemption. Please see the note for Colossians 4:5 for links to every verse within the New Testament which uses forms of the word redeem. There are a couple of dictionary definitions and links from other commentators. The functional definition is: 'Ransoming; procuring deliverance from captivity, capture, bondage, sin, distress or liability to suffer, by the payment of an equivalent'.

The law is in scripture so our explanation is based upon scripture. We find the explanation in Deuteronomy 21:22-23; Joshua 10:26-27; 2Samuel 18:10-14; 21:3-14; Esther 7:10; 9:14; Matthew 27:3-10. Peter also explains the doctrine of this sentence in 1Peter 2:24.

We find forms of the word hanged occurring 32 times in the Bible, and only 8 times in the New Testament, in: Matthew 18:6; Matthew 27:5; Mark 9:42; Luke 17:2; 23:39; Acts 5:30; 10:39 and our current sentence. Webster's 1828 has a lot in its definition that does not apply to the Bible. However, Fausset's Bible Dictionary defines hanging as: 'Criminals were usually put to death before hanging, for ignominy (Jos 10:26). the bodies were removed before nightfall in order not to defile the land (De 21:22-23). Hence our Lord's body as those of the two thieves was taken from the cross before the high day of the approaching sabbath (Joh 19:31).'

Thompson Chain Topics provides references for the word hanging as: 'Ge 40:22; De 21:23; Jos 8:29; 10:26; 2Sa 21:9; Ezr 6:11; Es 7:9; Ga 3:13.'

Nave's Topical Bible provides references for the word hanging as: 'Capital punishment by: Ge 40:19-22; Jos 8:29; 2Sa 4:12; Es 7:10. The curse of death by: De 21:22-23; Ga 3:13.'

Please see the note for Mark 11:13 about the word tree. Webster's 1828 defines this word as: 'n. 1. the general name of the largest of the vegetable kind, consisting of a firm woody stem springing from woody roots, and spreading above into branches which terminate in leaves. A tree differs from a shrub principally in size, many species of trees growing to the eighth of fifty or sixty feet, and some species to seventy or eighty, and a few, particularly the pine, to a much greater eighth. Trees are of various kinds; as nuciferous, or nut-bearing trees; bacciferous, or berry-bearing; coniferous, or cone-bearing, etc. Some are forest-trees, and useful for timber or fuel; others are fruit trees, and cultivated in gardens and orchards; others are used chiefly for shade and ornament. 2. Something resembling a tree, consisting of a stem or stalk and branches; as a genealogical tree. 3. In ship-building, pieces of timber are called chess-trees, cross-trees, roof-trees, tressel-trees, etc. 4. In Scripture, a cross. --Jesus, whom they slew and hanged on a tree. Act.10'.

Please see the note for C2-S4 for links to every place that this epistle uses the word Gentile along with the definition from Webster's 1828 dictionary. The functional definition is: ' in the scriptures, a pagan; a worshipper of false gods; any person not a Jew or a Christian; a heathen'.

Please see the notes for 1:9 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

We find forms of the word promise occurring 118 times in 112 verses of the Bible, 72 times in 69 verses of the New Testament, and in Galatians, in: our current sentence; 3:14; 3:16; 3:16; 3:17; 3:18; 3:19; 3:21; 3:22; 3:29; 4:23 and 4:28. Please see the note for Romans C4S15 which has a discussion about these promises. Please see the notes for Galatians C3-S15; 1Timothy 4:8 and Titus 1:2 about this word. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'redeemed. Ga 3:10; 4:5; Isa 55:5-7,10-12; Da 9:24,26; Zec 13:7; Mt 26:28; Ro 3:24-26; 4:25; 8:3-4; 2Co 5:21; Eph 5:2; Tit 2:14; Heb 7:26-27; 9:12,15,26,28; 10:4-10; 1Pe 1:18-21; 2:24; 3:18; 1Jo 2:1-2; 4:10; Re 1:5; 5:9; 13:8 being. 2Ki 22:19; Jer 44:22; 49:13; Ro 9:3 exp: Ro 5:1. For. De 21:23; 2Sa 17:23; 18:10,14-15; 21:3,9; Es 7:10; 9:14; Mt 27:5; 1Pe 2:24 exp: Isa 51:2. Cursed. Jos 10:26-27 exp: Ps 37:22; 119:21. General references. exp: Le 8:17; 15:28; Nu 28:30; 35:32; De 11:26; 30:15; Jer 11:3; Lu 10:26; Joh 19:18; Ro 3:28.
the blessing. Ga 3:6-9,29; Ge 12:2-3; Isa 41:8; 51:2-3; Ro 4:3-17 exp: Ge 28:4. Through. Ga 3:16; Ge 22:18; Isa 49:6; 52:10; Lu 2:10-11; Ac 2:39; 3:25-26; 4:12; Ro 10:9-15; 1Ti 2:4-6 exp: Eph 2:8. might. Ga 3:2,5; 4:6; Isa 32:15; 44:3-4; 59:19-21; Jer 31:33; 32:40; Eze 11:19; 36:26-27; 39:29; Joe 2:28-29; Zec 12:10; Lu 11:13; 24:49; Joh 7:39; Ac 1:4-5; 2:33,38; 5:32; 10:45-47; 11:15-16; Ro 8:9-16,26,27; 1Co 12:13; 2Co 1:22; Eph 1:13-14; 2:18,22; 3:16; 4:30; 1Pe 1:22; Jude 1:19-20 General references. exp: De 11:26; 30:15; Ro 3:28-29; Ga 3:9.'

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C3-S16 (Verse 15) Paul uses the principal of a covenant to teach truth.

First Step: Set the context.

Brethren,
I speak after the manner of men;.

Second Step: State the principal.

Though it be but a man's covenant,
yet if it be confirmed,
no man disannulleth,
or addeth thereto..

Paul has transitioned from legal principles that apply to Law into legal principles that apply to legally binding promises (contracts / covenants). He did this in the prior sentence.

In the sentences before this Paul proved that that the Mosaic Law (type of all religious laws) could not provide the blessings that God promised would come by faith. Now Paul is dealing with covenants, which are legally binding promises. Contracts / covenants are used when legal agreement is needed which goes beyond what a general law can do. They are used for personal legal agreements which do not apply to everyone but do apply to those involved.

After Paul shows that the blessings are received because of promises, and not because of law, then he answers the natural question of Wherefore then serveth the law? He also deals with why God replaced the law with faith. He ends the chapter with telling us who is an heir, which introduces the next chapter. Thus, we have an outline of Paul's argument for the rest of this chapter and the context of this sentence.

We have the First Step of this sentence because Paul is switching the context of his statements from legal principles that apply to God's Law to legal principles that apply to man's law. Just as Jesus is used physical things to teach about the spiritual (John 3:8), and as we see this method used many places in the Bible, we see Paul do the same here. Thus, he is switching to man's laws long enough to give the illustration and then he will switch back to spiritual principles.

Please see the note for 1:1 for links to every place that Galatians uses the word brethren along with links to notes in other Book Studies. The Biblical usage of brethren is: 'Spiritually used for God's people: the Jews and the people are saved, baptized and active members of the church'.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about evil speaking.

Please see the note for 1Corinthians C15S30 about the word manner. The functional definition is: 'Deportment; carriage; behaviour; conduct; course of life; in a moral sense'.

Please see the note for Romans C9S19 about the phrase What is man.

The word covenant occurs 299 times in 279 verses. Webster's 1828 defines this word as: ', n. L, to come; a coming together; a meeting or agreement of minds. 1. A mutual consent or agreement of two or more persons, to do or to forbear some act or thing; a contract; stipulation. A covenant is created by deed in writing, sealed and executed; or it may be implied in the contract. 2. A writing containing the terms of agreement or contract between parties; or the clause of agreement in a deed containing the covenant. 3. In theology, the covenant of works, is that implied in the commands, prohibitions, and promises of God; the promise of God to man, that mans perfect obedience should entitle him to happiness. This do, and live; that do, and die. The covenant of redemption, is the mutual agreement between the Father and Son, respecting the redemption of sinners by Christ. The covenant of grace, is that by which God engages to bestow salvation on man, upon the condition that man shall believe in Christ and yield obedience to the terms of the gospel. 4. In church affairs, a solemn agreement between the members of a church, that they will walk together according to the precepts of the gospel, in brotherly affection.
COVENANT, v.i. To enter into a formal agreement; to stipulate; to bind ones self by contract. A covenants with B to convey to him a certain estate. When the terms are expressed ti has for before the thing or price. They covenanted with him for thirty pieces of silver. Matthew 26.
COVENANT, v.t. To grant or promise by covenant'. The functional definition is: 'A spiritual contract that is enforced by God'. In this sentence, Paul uses this word for a man's covenant, but only in this sentence and to get the concept across to his listeners before continuing with the spiritual truths which are part of a true covenant. In additional, commentators and dictionaries also uses this word for a man's covenant, but the rest of the word of God does not. Therefore, the true Biblical usage is limited to 'A spiritual contract that is enforced by God'.

We find forms of this word, in this epistle, in: our current sentence; Galatians 3:17 and Galatians 4:24. Please also see the following notes to see where it is used in other Bible books: Matthew 26:15; Luke 1:72; Acts 3:25; Romans 9:4; Ephesians 2:12; Hebrews 8:6. Please also see the note for Romans C1S16 about the phrase covenant breakers please also see the note for Hebrews 9:15 about the phrase testament, new / new covenant. Paul says if it be confirmed because a contract has to be properly accepted by the court as being legal (confirmed) before the court can enforce it.

Nave's Topical Bible provides links for the word covenant as: 'Sacred: Jos 9:18-21; Ga 3:15. Binding: Jos 9:18-20; Jer 34:8-21; Eze 17:14-18; Ga 3:15. Binding, not only on those who make them, but on those who are represented: De 29:14-15. Blood of: Ex 24:8. Book of: Ex 24:7. The Mosaic law called a covenant: Ex 34:28. OF MEN WITH MEN: Breach of, punished: 2Sa 21:1-6; Jer 34:8-22; Eze 17:13-19 . National: Ratified: By giving the hand: Ezr 10:19; La 5:6; Eze 17:18. Loosing the shoe: Ru 4:7-11. Written and sealed: Ne 9:38; Jer 32:10-12. By giving presents: Ge 21:27-30; 1Sa 18:3-4. By making a feast: Ge 26:30. By a monument: Ge 31:45-46,49-53. By salting: Le 2:13; Nu 18:19; 2Ch 13:5. By offering a sacrifice: Ge 15:9-17; Jer 34:18-19. By oath: INSTANCES OF: Abraham and Abimelech: Ge 21:22-32. Abimelech and Isaac: Ge 26:26-31. Jacob and Laban: Ge 31:44-54. Jonathan and David: 1Sa 18:3-4; 20:16,42; 2Sa 21:7. Jews with each other, to serve God: 2Ch 15:12-15; Ne 10:28-32. King Zedekiah and his subjects: Jer 34:8. Ahab with Benhadad: 1Ki 20:34. Subjects with sovereign: 2Ch 23:1-3,16. OF GOD WITH MEN: Confirmed with an oath: Ge 22:16; 26:3; 50:24; Ps 89:35; 105:9; Lu 1:73; Heb 6:13,17-18. Binding: Le 26; Jer 11:2-3; Ga 3:15. Everlasting: Ge 8:20-22; 9:1-17; Ps 105:8,10; Isa 54:10; 61:8. God faithful to: Le 26:44-45; De 4:31; 7:8-9; Jg 2:1; 1Ki 8:23; Ps 105:8-11; 106:45; 111:5; Mic 7:20. Repudiated by God on account of Jews' idolatry: Jer 44:26-27; Heb 8:9. Broken by the Jews: Jer 22:9; Eze 16:59; Heb 8:9. Punishments for breaking of: Le 26:25-46. INSTANCES OF: Of the sabbath: Ex 31:16. Of the Ten Commandments: Ex 34:28; De 5:2-3; 9:9. With Adam: Ge 2:16-17. Noah: Ge 8:16; 9:8-17. Abraham: Ge 12:1-3; 15; 17:1-22; Ex 6:4-8; Ps 105:8-11; Ro 9:7-13; Ga 3. With Isaac: Ge 17:19. Jacob: Ge 28:13-15. With the Israelites to deliver them from Egypt: Ex 6:4-8. With Phinehas: Nu 25:12-13. With Israel, at Horeb: De 5:2-3. In Moab: De 29:1-15. Of the Levites: Ne 13:29; Mal 2:4-5. With David: 2Sa 7:12-16; 1Ch 17:11-14; 2Ch 6:16. With David and his house: 2Sa 23:5; Ps 89:20-37; Jer 33:21. With his people: Isa 55:3; 59:21. To be confirmed: Da 9:27. THE SECOND COVENANT: Jer 31:31-34; Heb 8:4-13; 12:18-24; 13:20. OF MAN WITH GOD: Jacob: Ge 28:20-22. Joshua: Jos 24:25,19-28. Absalom: 2Sa 15:7-8. Jehoiada and Joash: 2Ki 11:17. Josiah: 2Ki 23:3. Asa: 2Ch 15:12-15. Nehemiah: Ne 9:38; 10. Israelites: Jer 50:5'.

Thompson Chain Topics provides links for the word covenant as: 'The Everlasting: Ge 9:16; 17:13; Le 24:8; Nu 18:19; 2Sa 23:5; 1Ch 16:17; Ps 105:10; Isa 24:5; 54:10; 55:3; Jer 32:40; 33:20; Eze 16:60; 37:26; Heb 13:20. The Divine, General References to: Ge 17:2; Ex 6:4; Nu 25:12; Jg 2:1; 2Sa 7:12; Ps 89:28; Isa 59:21. Man's with God: Ex 24:7; Jos 24:24; 2Ki 11:17; 23:3; 2Ch 15:12; 23:16; Ne 10:29. Between Men: Ge 21:27; 1Sa 18:3; 2Sa 5:3; 1Ki 5:12; 20:34; Jer 34:8. The New: Jer 31:31; Mt 26:28; Ro 11:27; Heb 8:8,10; 12:24'.

Torrey's Topical Textbook provides links for the word covenant as: 'Agreements between two parties: Ge 26:28; Da 11:6. DESIGNED FOR: Establishing friendship: 1Sa 18:3. Procuring assistance in war: 1Ki 15:18-19. Mutual protection: Ge 26:28; 31:50-52. Establishing peace: Jos 9:15-16. Promoting commerce: 1Ki 5:6-11. Selling land: Ge 23:14-16. CONDITIONS OF: Clearly specified: 1Sa 11:1-2. Conformed by oath: Ge 21:23; 26:31. Witnessed: Ge 23:17-18. Written and sealed: Ne 9:38-10:1. God often called to witness: Ge 31:50,53. When confirmed, unalterable: Ga 3:15. Made by passing between the pieces of the divided sacrifices: Ge 15:9-17; Jer 34:18-19. Salt a sign of perpetuity in: Nu 18:19; 2Ch 13:5. Ratified by joining hands: Pr 11:21; Eze 17:18. Followed by a feast: Ge 26:30; 31:54. Presents given as tokens of: Ge 21:27-30; 1Sa 18:3-4. Pillars raised in token of: Ge 31:45-46. Names given to places where made: Ge 21:31; 31:47-49. THE JEWS: Forbidden to make, with the nations of Canaan: Ex 23:32; De 7:2. Frequently made with other nations: 1Ki 5:12; 2Ki 17:4. Condemned for making, with idolatrous nations: Isa 30:2-5; Ho 12:1. Regarded, as sacred: Jos 9:16-19; Ps 15:4. Violated by the wicked: Ro 1:31; 2Ti 3:3. ILLUSTRATIVE: Of the contract of marriage: Mal 2:14. Of God's promises to man: Ge 9:9-11; Eph 2:12. Of the united determination of a people to serve God: 2Ki 11:17; 2Ch 15:12; Ne 10:29. Of good resolutions: Job 31:1. (With death and hell,) of carnal security: Isa 28:15,18. (With stones and beasts of the earth,) of peace and prosperity: Job 5:23; Ho 2:18'.

We find forms of the word confirm occurring 34 times in the Bible and 14 times in the New Testament, in: Mark 16:20; Acts 14:22; Acts 15:32, Acts 15:41; Romans 15:8; 1Corinthians 1:6-8; 2Corinthians 2:8; our current sentence; 2Corinthians 3:17; Philippians 1:7; Hebrews 2:3; Hebrews 6:16-17. Webster's 1828 dictionary defines confirm as: 'v.t. L., to make firm. See Firm. 1. to make firm, or more firm; to add strength to; to strengthen; as, health is confirmed by exercise. 2. to fix more firmly; to settle or establish. Confirming the souls of the disciples. Acts 14. I confirm thee in the priesthood. Maccabees. Confirm the crown to means to mine heirs. 3. to make firm or certain; to give new assurance of truth or certainty; to put past doubt. The testimony of Christ was confirmed in you. 1 Corinthians 1. 4. to fix; to radicate; as, the patient has a confirmed dropsy. 5. to strengthen; to ratify; as, to confirm an agreement, promise, covenant or title. 6. to make more firm; to strengthen; as, to confirm an opinion, a purpose or resolution. 7. to admit to the full privileges of a Christian, by the imposition of hands'. The functional definition for this word is: 'That which gives new strength or assurance; additional evidence; proof; convincing testimony'.

The principal that Paul is stating is no man disannulleth, or addeth thereto. The th in this word means that it is a lifestyle action. We find forms of disannulleth in only a few places in the Bible:

Job 40:8 : Where the Lord demanded an answer if Job, or any man, could disannul my judgment?
Isaiah 14:27 : says For the LORD of hosts hath purposed, and who shall disannul it? and his hand is stretched out, and who shall turn it back?
Isaiah 28:18 : the Lord is talking to self-righteous religious men and says And your covenant with death shall be disannulled, and your agreement with hell shall not stand; (their agreement to avoid reaping what they sowed God will put aside) when the overflowing scourge shall pass through, then ye shall be trodden down by it.
This verse.
3:17 where we are told that the law cannot disannul the covenant...that it should make the promise of none effect.
Hebrews 7:18 : which is part of the explanation of Christ having a better priesthood and His providing a better Testament (replace the religious part of the Mosaic Law).

Basically, no one can disannul a decision by God but God will disannul any agreement that goes against His law. Addeth thereto, in regards to God's Word, is dealt with in Deuteronomy 4:2; Proverbs 30:6; Revelation 22:18. Basically, men's laws regard themselves the same way that God regards His Word. Unless you are more powerful than everyone behind the law, you aren't going to change it. Since a contract is a legal document, you can't change someone else's contract unless you overthrow the government that is enforcing the contract.

Please see the note for Luke 12:31 about the word added. Webster's 1828 defines this word as: 'pp. Joined in place, in sum, in mass or aggregate, in number, in idea or consideration; united; put together'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I speak. Ro 6:19; 1Co 15:32 exp: Ro 3:5. it be. Heb 9:17 covenant. or, testament. General references. exp: De 4:2; Heb 9:17.'

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C3-S17 (Verse 16) Now to Abraham and his seed were the promises made.

This sentence, with the next sentence, make it clear that this particular promise was made to Christ and not to all of the Jews. We need to be careful so that we don't 'claim' a promise made to someone else and not made to us. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This sentence is referencing the covenant that God made and which is recorded in Genesis 12:7. And, although the Jews claimed that the promise was made to all physical descendants of Abraham, our chapter explains that the promise is to only one descendent, which is Christ.

This sentence tells us who is involved in this covenant. Please see the note for C3-S19 for links to every place that this epistle uses the word covenant along with the definition from Webster's 1828 and links to notes in other Studies and links from other commentators. No one outside of these people can change the agreement, as we saw in the prior sentence. The notes for C3-S8, C3-S10 and C3-S15 deal with these promises and provides links to several places that we read about them in the Bible.

Please see the note for Hebrews 2:16 about Abraham. He is mainly known and called 'the father of the faithful' (Romans 4:11-12; Romans 4:16). We are saved by having the same faith that he had. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please see the note for Galatians C3S9 about the children of Abraham.

We find forms of the word seed occurring 285 times in 256 verses of the Bible, 59 times in 54 verses of the New Testament, and in Galatians, in: our current sentence; the next sentence; 3:19 and 3:29. Webster's 1828 dictionary defines seed as: 'SEED, n. 1. the substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species. the seeds of plants are a deciduous part, containing the rudiments of a new vegetable. In some cases, the seeds constitute the fruit or valuable part of plants, as in the case of wheat and other esculent grain; sometimes the seeds are inclosed in fruit, as in apples and melons. When applied to animal matter, it has no plural. 2. that from which anything springs; first principle; original; as the seeds of virtue or vice. 3. Principle of production. Praise of great acts he scatters as a seed. Waller. 4. Progeny; offspring; children; descendants; as the seed of Abraham; the seed of David. in this sense, the word is applied to one person, or to any number collectively, and admits of the plural form; but rarely used in the plural. 5. Race; generation; birth. Of mortal seed they were not held. Waller.
SEED, v. i. 1. to grow to maturity, so as to produce seed. Maiz will not seed in a cool climate. 2. to shed the seed.
SEED, v. t. to sow; to sprinkle with seed, which germinates and takes root.'

Thompson Chain Topics provides references for the word seed as: 'Seed of the Righteous: Ps 25:13; 37:25; 69:36; 102:28; 112:2; Pr 11:21; 14:26; 20:7. Seed of the Wicked: Job 27:14; Ps 21:10; 37:28; Isa 14:20; 57:3; Mt 12:34..

Nave's Topical Bible provides references for the word seed as: 'Every herb, tree, and grass, yields its own: Ge 1:11-12,29. Each kind has its own body: 1Co 15:38. Not to be mingled in sowing: Le 19:19; De 22:9. Parables concerning: Mt 13; Lu 8. Illustrative: Ec 11:6; Ho 10:12; 2Co 9:6; Ga 6:7-8. Sowing of, type of burial of the body: 1Co 15:36-38'

Torrey's Topical Textbook provides references for the word seed as: 'Every herb, tree and grass yields its own: Ge 1:11-12,29. Each kind of, has its own body: 1Co 15:38. SOWING OF: Time for, called seed-time: Ge 8:22. Necessary to its productiveness: Joh 12:24; 1Co 15:36. Required constant diligence: Ec 11:4,6. Often attended with great waste: Mt 13:4-5,7. Often attended with danger: Ps 126:5-6. Yearly return of time of sowing, secured by covenant: Ge 8:21-22. The ground carefully plowed, and prepared for: Isa 28:24-25. Often sown beside rivers: Ec 11:1; Isa 32:20. Often trodden into the ground, by the feet of oxen, etc: Isa 32:20. Required to be watered by the rain: Isa 55:10. In Egypt required to be artificially watered: De 11:10. Yielded an abundant increase in Canaan: Ge 26:12; Mt 13:23. MOSAIC LAWS RESPECTING;: Different kinds of, not to be sown in the same field: Le 19:19; De 22:9. If dry, exempted from uncleanness though touched by an unclean thing: Le 11:37. If wet, rendered unclean by contact with an unclean thing: Le 11:38. The tithe of, to be given to God: Le 27:30. Not to be sown during the sabbatical year: Le 25:4,20. Not to be sown in year of jubilee: Le 25:11. Difference between, and the plant which grows from it, noticed: 1Co 15:37-38. ThE JEWS PUNISHED BY: Its rotting in the ground: Joe 1:17; Mal 2:3. Its yielding but little increase: Isa 5:10; Hag 1:6. Its increase being consumed by locusts, etc: De 28:38; Joe 1:4. Its increase being consumed by enemies: Le 26:16; De 28:33,51. Its being choked by thorns: Jer 12:13; Mt 13:7. ILLUSTRATIVE OF: the word of God: Lu 8:11; 1Pe 1:23. Spiritual life: 1Jo 3:9. SOWING, ILLUSTRATIVE OF: Preaching the gospel: Mt 13:3,32; 1Co 9:11. Scattering or dispersing a people: Zec 10:9. Christian liberality: Ec 11:6; 2Co 9:6. Men's works producing a corresponding recompense: Job 4:8; Ho 10:12; Ga 6:7-8. The death of Christ and its effects: Joh 12:24. The burial of the body: 1Co 15:36-38.'

Please see the notes for C3-S15; Romans C4S15; 1Timothy 4:8 and Titus 1:2 about the word promise. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'to. Ga 3:8; Ge 12:3,7; 13:15-16; 15:5; 17:7-8; 21:12; 22:17-18; 26:3-4; 28:13,14; 49:10 General references. exp: Lu 1:55.'

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C3-S18 (Verse 16) Clarification of the people involved in this covenant.

First Step: Remove wrong claims.

He saith not,
and to seeds,
as of many;.

Second Step: Clarify right claim.

but as of one,
and to thy seed,
which is Christ..

This sentence, with the prior sentence, make it clear that this particular promise was made to Christ and not to all of the Jews. We need to be careful so that we don't 'claim' a promise made to someone else and not made to us. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This sentence is providing a qualification of what was said in the prior sentence. The note for this verse in the Lord Jesus Christ Study is extensive, and explains the use of Christ in this verse and the limits upon who can claim these promises. In addition, the next sentence starts with the word and, which adds it to this sentence. It also is dealt with in the Lord Jesus Christ Study. That note also needs to be considered as it is directly connected to what is said in this sentence.

As it says in the note within the Lord Jesus Christ Study, since Christ provides an ongoing personal relationship with God which results in our spiritual maturing, those who reject this relationship (by trusting in works or anything else) are also rejecting all of the promises were made to Christ. Those promises are only given to those saved people who maintain their personal relationship that is in Christ. (Please note: this link for in Christ is different from the link provided above to the Lord Jesus Christ Study. That link goes to a note which explains the use of Christ within the context of this sentence and how it matches the use of Christ throughout the Bible. The link for in Christ goes to the study called Relational Prepositions which provides links to verses in the Bible which explain our personal relationship with God.

This doctrinal claim is important, and in keeping with the message of this epistle and chapter, because what motivated Paul to write this epistle were the people claiming that saved people could receive the promises outside of the personal relationship that is in Christ. We have people claiming the same thing today and they claim to be 'good Godly fundamental Bible believing Christians'. Since this is just as much a requirement today (if not more so) as it was when Paul wrote this epistle, we need to have our doctrine match the Bible and this epistle.

The Jews were claiming that they received the promises because they were the seeds, as of many. Today people try to make other religious claims which allow them to 'claim the promises' without meeting God's requirement to be in Christ. However, if their claims are compared to Paul's arguments within this epistle, all of these religious claims will fail. The result will be that saved people who believe these lies will face the wrath of God.

It is important to note that in Genesis 26:2-5 God appeared to Isaac and renewed His covenant with him. In Genesis 28:13-16 God appeared to Jacob and renewed His covenant with him. If the promises were to the seeds, as of many, like the Jews claimed, then God would have had to renew His covenant in these places. In addition, Galatians 4;22-31 tell us that Ishmael was rejected and that would not have happened if the promises were to the seeds, as of many, like the Jews claimed. Further, Esau would also have a claim, along with all of the Arabic nations which descended from him. However, Romans 9:13 and Hebrews 12:6 tell us differently. Therefore, the Bible supports Paul's claim in this sentence.

Please see the note above for links to every verse in Galatians which uses any form of the word seed and for links from other commentators. The functional definition is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'. However, in our epistle this word is used for the spiritual reproduction which only comes through faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'which. Ga 3:27-29; Ro 12:5; 1Co 12:12,27; Eph 4:15-16; 5:29-30,32; Col 2:19; 3:11 General references. exp: Lu 1:55.'

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C3-S19 (Verse 17) Paul disproves another religious error.

And this I say,
that the covenant,
that was confirmed before of God in Christ,
the law,
which was four hundred and thirty years after,
cannot disannul,
that it should make the promise of none effect..

This sentence tells us that neither the coming, nor going, of the Mosaic Law could disannul (the promise), that it should make the promise of none effect. This sentence proves that the claim that God's way of salvation changed with different ages. That doctrinal error claims that people were saved by keeping the Mosaic Law and not by believing the promise. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This and the prior sentence are dealt with in the Lord Jesus Christ Study. Those notes deal with the concept that these promises are in Christ. Those saved people who refuse to stay in Christ do not receive the promises. We already dealt with this concept in 3:8 where we are told that God would justify the heathen through faith and showed that it was through the faith that Christ gives to the saved. Once more we have the Bible literally saying that these things are in Christ and while all saved have the Holy Spirit in them all of the time, that does not mean that they are always in Christ. And if the reader will follow the link provided, they will find many places where the Bible makes in Christ (and Christ in), a conditional thing for the saved. It means that if saved people don't meet God's conditions they are not in Christ and do not have Christ in them.

Having said that, I will give the conclusion of the This verse within the Lord Jesus Christ Study and let the reader go there for the details. The blessings from the covenant are given to Christ and we have access to them only through Christ (the ongoing personal relationship with the Son of God through His role that brings personal spiritual maturing) and only in proportion to how much we let Christ liveth in me (2:20).

We dealt with this concept of disannul back in C3-S16. As was concluded there, no one can disannul a decision by God but God will disannul any agreement that goes against His law. So neither the adding of the Law, nor the removal of part of it, disannuls the covenant. This is good because our salvation by grace through faith (Ephesians 2:8-10) is dependent upon this covenant. While this information is elsewhere on this site, I will give a quick repeat of what God did when He created the New Testament.

On the other hand, there is a legal document called a 'Last Will and Testament'. The natural man doesn't care what their 'old man' had to say (at least in our culture) and they dropped the 'Last Testament' portion of the document. As such, God doesn't care about the things that Jesus left in this world and only included eternal things in the 'Last Will' part of His document. (Find all forms of heir in the Bible for more on His 'Last Will'.) So we have a single type of legal document that men call a 'Will' and that is called a 'Testament' in the Bible. All of this is explained in Hebrews 9, which includes verses which say things like For where a testament is, there must also of necessity be the death of the testator. fora testament is of force after men are dead: otherwise it is of no strength at all while the testator liveth.

Hebrews 9 also explains how Christ had to die in order for us to receive the promise of eternal inheritance. (We again see a promise which our chapter [3:16 ] already told us that was given only to Christ and that we have access to only when we are in Christ.) As part of that New Testament, Hebrews (especially 7:22) tells us that By so much was Jesus made a surety of a better testament. Hebrews 7 tells us how Jesus is a better High priest that anyone else and again ties things back to Abraham with the discussion of Melchisedec.

Since this is a New Testament, it had to replace an Old Testament, (otherwise it would be a First, not a New). People make a bad assumption about what the Bible calls the Old Testament because of how our Bible is divided and labeled. Everything from Genesis through Malachi is NOT the Old Testament according to the Bible. If that were true we would not have salvation based upon the promises to Abraham, since we read about him in Genesis.

2Corinthians 3:14 also tells us ...the old testament; which vail is done away in Christ. So the old testament...is done away. Further, it says that this is done in Christ, which matches with the ending of Hebrews 9 which explains how Christ is performing priestly functions in Heaven. This also matched Acts 15 where the church determined that God had done away with the religious part of the Mosaic law. Now the Mosaic law has three portions: the Civil Law, the Religious Law and the Moral law. The Civil Law was how the government of Israel was to be run and included things like Eye for eye, tooth for tooth, hand for hand, foot for foot, (Exodus 21:24; Leviticus 24:20; Deuteronomy 19 21). These instructions were all on how the court was to act and did not apply to the individual. Jesus did not conflict with them when he told us, as individuals to turn the other cheek (Matthew 5:39). As for the Civil Law, God has always required us to obey the government we are under (Titus 3:1. Since our government is not the Israel government of the Bible, the Civil Law does not directly apply to us but is still written for our admonition (1Corinthians 10:11)

Returning to Acts 15, we see that the church agreed that parts of the Mosaic Law had to be kept (But that we write unto them, that they abstain from pollutions of idols, and from fornication, and from things strangled, and from blood. [Acts 15:20 ]). The items are not completely inclusive but represent the Moral Law of the Mosaic Law which dealt with our personal relationship with God. Nobody, who claims to be saved, commits fornication in public but does it in private. All of the Moral Law can be found in a more basic form written before the Mosaic law was given. As our current sentence says: the law...cannot disannul.

That leaves us the Religious Law of the Mosaic Law which had all of the ceremonies and circumcision. Many people try to effectively claim that the physical act of baptism replaces the physical act of circumcision. However, the physical act was only supposed to represent the internal act. The Bible has always maintained that an outward show without the inward commitment (vanity) is of the devil. We also see, in Hebrews, that Christ is now performing these functions for those who are in Christ.

There may be more Bible references to this topic but what is provided should be sufficient. It is the Religious law in the Old Testament that was replaced. Christ serves in that capacity now but only for those people who are in Christ.

Please see the note for 3:15 about the word covenant. The functional definition for this word is: 'A spiritual contract that is enforced by God' Please also see the note for Hebrews 10:29-LJC for covenant and see Romans C1S16 for more about covenant breakers.

Please see the note for Galatians C3-S16 about the word confirm. The functional definition is: 'To make firm, or more firm; to add strength to; to strengthen; as, health is confirmed by exercise'.

We dealt with this concept of disannul back in C3-S16. As was concluded there, no one can disannul a decision by God but God will disannul any agreement that goes against Hhs law.

Please see the note for Matthew 8:10 about the phrase none effect. The functional definition for this phrase is: 'made it so that God's word could not change the lives of people'.

Please see the note for Galatians 4:17 for links to place in the Bible where the word effect is used and for links to place in the Bible where the word affect is used along with the definition from Webster's 1828 Dictionary for each word and a discussion on the deference between these two words. The functional definition for the word affect is: 'Cause a change'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'this. Ga 5:16; 1Co 1:12; 7:29; 10:19; 2Co 9:6; Eph 4:17; Col 2:4 exp: 1Co 15:50. The covenant. Ge 15:18; 17:7-8,19; Lu 1:68-79; Joh 1:17; 8:56-58; Ro 3:25; 2Co 1:20; Heb 11:13,17-19,39-40; 1Pe 1:11-12,20 exp: Ac 7:8; Heb 8:9. which. Ge 15:13; Ex 12:40-41; Ac 7:6 cannot. Ga 3:15; Job 40:8; Isa 14:27; 28:18; Heb 7:18 that it. Ga 3:21; Nu 23:19; Ro 4:13-14; Heb 6:13-18 none. Ga 5:4; Nu 30:8; Ps 33:10; Ro 3:3; 1Co 1:17 General references. exp: Le 12:3; De 5:3; Lu 1:55.'

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C3-S20 (Verse 18) An inheritance is given by promise.

Equivalent Section: An inheritance is not given by legal requirement.

For if the inheritance be of the law,
it is no more of promise:.

Equivalent Section: Spiritual inheritance is given the same way as a physical inheritance.

but God gave it to Abraham by promise..

This sentence tells us that the law was added because of sin and that it was only intended to last until Christ came. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This sentence tells us that the law can not have any effect upon a promise. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This sentence starts with the word For and it gives the reason why Paul made his claim of the prior few sentences. Basically, this entire epistle was written because the people in the churches of Galatia had been led to believe that they could demand God give to them the inheritance because they kept a bunch of religious laws. Paul has been showing the error of that thought using several methods of reasoning including legal principles. Now Paul gets to the most basic reason.

No law can force someone to give any significant inheritance. Think about the bumper sticker that says 'I'm Spending My Kids Inheritance'. Yes, we hear about human courts sticking their noses in the distribution of an inheritance, but that isn't God's way. Luke 12:13-14 tells us And one of the company said unto him, Master, speak to my brother, that he divide the inheritance with me. And he said unto him, Man, who made me a judge or a divider over you?. Also, in Matthew 20:15 we read Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good?

So we see that God believes that the property owner has the right to dispose of how he sees fit and a judge should not interfere with the decision of an owner. As far as an inheritance from God (that is distributed in God's court) goes, who is going to win a fight with God?

God made several promises but made them to Christ and to those people who are in Christ. The religious man keeps denying God's requirements while 'Claiming the Promises'. The religious man tries to say all saved are in Christ, but the Bible says otherwise. The religious man tries to say that the promises are unconditional but the only unconditional promises (that I can find) were all given to Christ because God could rely on Him in doing what he was supposed to do. All promises to men, that I have found, have conditions including salvation. If we don't accept God's salvation God's way, which means accept an ongoing personal relationship through Jesus Christ, then God says 'Go to Hell'. No one is going to change God's judgments by making up their own religious rules. That was the lie of Satan to Eve (Genesis 3). No one is going to force God to give them an inheritance based upon a lie from Satan. We have to meet God's requirements to receive the promises, and His requirements are that we be in Christ.

We find forms of the word inheritance occurring 309 times in 260 verses of the Bible, 33 times in 32 verses of the New Testament, and in Galatians, in: our current sentence and 5:20. Webster's 1828 dictionary defines inheritance as: ' n. An estate derived from an ancestor to an heir by succession or in course of law; or an estate which the law casts on a child or other person, as the representative of the deceased ancestor. 1. the reception of an estate by hereditary right, or the descent by which an estate or title is cast on the heir; as, the heir received the estate by inheritance. 2. the estate or possession which may descend to an heir, though it has not descended. And Rachel and Leah answered and said, is there yet any portion or inheritance for us in our father's house? Gen.31. 3. An estate given or possessed by donation or divine appropriation. Num.26. 4. that which is possessed or enjoyed. Ask of me, and I will give thee the heathen for thine inheritance. Ps.2.'

Thompson Chain Topics provides references for the word inheritance as: 'Earthly: General References to: Nu 36:2; Jos 16:4; 17:4; 19:1; Jg 2:6; Ru 4:6; Jer 32:8; Lu 15:12. Of Israel: Le 20:24; De 1:38; Jos 1:6; 12:6; 13:6; 14:2; 24:28. Laws of: Nu 27:8; 33:54; 36:7; De 21:16; Eze 46:16. Of Priests: Nu 18:20; 26:62; De 10:9; 12:12; 14:27; 18:2; Jos 13:14; 14:3; 18:7; Eze 44:28; 45:4. Spiritual: Ps 61:5; 119:111; Isa 54:17; Ac 20:32; 26:18; Eph 1:11; Col 1:12; 3:24; 1Pe 1:4 '

Nave's Topical Bible provides references for the word inheritance as: 'Provisions for inheritance under Levirate marriages: Ge 38:7-11; Nu 36:6-9; De 25:5-10; Ru 3:1-8; 4:7-17. UNCLASSIFIED SCRIPTURES RELATING to : Ge 15:3; 21:9-11; 24:36; 25:5-6; 48:21-22; Nu 27:6-11; De 21:15-17; 1Ki 21:3; 2Ch 21:3; Job 42:15; Pr 17:2; 20:21; Ec 2:18-19; Jer 32:6-8; Eze 46:16-18; Lu 15:12,25-31; Ga 3:15; Heb 9:16-17. FIGURATIVE: Ps 37:29; Ac 20:32; 26:18; Ro 8:16-17; Eph 1:11-14; Tit 3:7; Heb 1:14.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'if. Ga 3:10,12,26,29; 2:21; Ro 4:13-16; 8:17 but. Ga 3:16; Ps 105:6-12,42; Mic 7:18-20; Lu 1:54-55,72-73; Heb 6:12-15 General references. exp: De 5:3'

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C3-S21 (Verse 19) Wherefore then serveth the law?

Paul deals with this obvious question that he has eliminated any possible claim that receiving God's promises came through the Mosaic Law (or any other set of religious rules). After this question and answer, Paul deals with Is the law then against the promises of God? (C3-S24). After that Paul gives the correct answer.

In the first three chapters Paul has been showing the error of wrong teaching and in the last chapters Paul gives correct teaching. This difference is subtle and many people might not see it because all through the epistle he is dealing with both sides of an argument but the emphasis changes. This is the Biblical way to handle a disagreement. First, you answer the other person then you present your own side. Up until now Paul has been answering false claims about what the Mosaic Law provides. After he eliminates all of the false claims many people won't see any reason for the law because the true purpose of it was hidden by those making false claims about what it produced. So, our next sentence tells us why God gave the Mosaic Law.

We find forms of the word serve occurring 432 times in 419 verses of the Bible, 72 times in 66 verses of the New Testament, and in Galatians, in: our current sentence and 5:13. We find forms of the word service occurring 132 times in 116 verses of the Bible, 15 times in the New Testament, but only in 4:8 within Galatians. We find forms of the word servant occurring 982 times in 889 verses of the Bible, 154 times in 146 verses of the New Testament, and in Galatians, in: 1:10; 4:1 and 4:7. Please see the notes for Romans C16S21 and 1Corinthians C7S27 for links to every place in the Bible where any form of the word serve is used. Please see the notes for Romans C14S4; 1Corinthians C7S27 and Ephesians C6S4 for links to every place in the Bible where any form of the word servant is used.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The functional definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Hence, the law 'keeps on keeping on serving' God as described in the next sentence. Please also see the note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'then. Ro 3:1-2; 7:7-13'

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C3-S22 (Verse 19) Why the Law...was added.

First Step: the Law...was added to teach us to 'Stop our Sinning'.

It was added because of transgressions,
till the seed should come to whom the promise was made;.

Second Step: the Law...was added to mediate between God and man.

and it was ordained by angels in the hand of a mediator..

Our First Step starts out by telling us that It (the Mosaic Law) was added. You have to have something to begin with in order for something else to be added to the first item. When it is the first time, the Bible uses the word given. What the Mosaic Law was added to were the promises of God. Further, when one thing is added to another the two things are different. Therefore, the Mosaic Law and the promises of God are two different things. We learn about the Mosaic Law being added (in the Old Testament) in:

Exodus 20:18-21 : God had spoke directly to the people and they rejected a personal relationship (New Testament) but demanded that Moses (a priest) stand between them and God.
Exodus 24 : Aaron, and others who would end up as priests and leaders of the Jews, were left at a lower level than Moses and Joshua when God spoke to Moses. This foreshadowed Hebrews 7 which tells us that Christ has a better priesthood.
Exodus 34:27 : tells us when God told Moses to write the Mosaic Law.
Deuteronomy 4:8-14 : Moses told them that no other nation had as great and righteous Law. Nevertheless, he reminded them of Mount Horeb when God had dealt with them personally and old them to not neglect their personal responsibilities.
Deuteronomy 5:1-6 : Moses is going to tell them about the Law and he reminds them that I stood between the LORD and you at that time, to shew you the word of the LORD: for ye were afraid by reason of the fire, and went not up into the mount. Once more we see that the Old Testament tells us that a personal relationship (Moses) is greater (I stood between the LORD and you) than a relationship based upon religious Law.
Deuteronomy 5:22-31 : again tells us that God would have preferred a personal relationship but added the Law because they rejected God's offer of the New Testament.
Deuteronomy 8;15-19 : Is the prophecy from Moses about Christ Who would bring in the New Testament which they rejected. At the same time Moses warned them (us) to not listen to any prophet who want against Christ, like to people preaching 'sanctification by religious rules' were doing.

In Exodus 15 we read about how God destroyed the Egyptian army and delivered the Jews into safety and how they celebrated in recognition of what God did. This followed all of the plagues that God visited upon Egypt for them. Then after that we read how they constantly complained and threatened to kill Moses and did everything they could to offend God. They even demanded that Aaron build a golden calf for an idol and lead them back to Egypt while Moses was up mediating for them. (Imaging what the Egyptians felt like after all of the plagues, and having their first born killed and their army [protection, authority in world] destroyed and having a time of doing hard jobs that their Jewish slaves used to do. Imaging what the Egyptians would have done to them if they had returned to Egypt.)

.At one point God told Moses that He would kill them all and use Moses to raise a nation (Deuteronomy 9:13-14). Because of their sin, they needed a mediator until the seed should come to whom the promise was made (Christ). With the New Testament Jesus Christ is our mediator (our current sentence; the next sentence; 1Timothy 2:5; Hebrews 8:6; 9:15; 12:24). In a legal system (This chapter and epistle are dealing with law versus grace) a mediator is used when there is a legal dispute but people don't want to bring the full weight of the law upon the person in the wrong. There is still a consequence, just not as great of a consequence upon the person in the wrong. Webster's 1828 dictionary defines mediator as:

MEDIA'TOR, n. One that interposes between parties at variance for the purpose of reconciling them.

By way of eminence, Christ is the mediator, the divine intercessor through whom sinners may be reconciled to an offended God. Tim.2.
Christ is a mediator by nature, as partaking of both natures divine and human; and mediator by office, as transacting matters between God and man.

This sentence says that the law was ordained by angels, but I am not going into that detail as it can distract from the main message. I will simply say that God used angels as messengers and for many other functions.

The main concern of this sentence is that the Law was added to teach us the consequences of our sins. Those consequences include long term consequences as well as the short term. Most people want to concentrate upon immediate results and ignore long term consequences, but look as the results of the sin by Adam and Eve. Obviously, the long term can be far more significant.

Even though God gave the Law, He also put it in the hand of a mediator. Moses was a mediator many times and got God to lessen the consequences for the Jews even while they mistreated him. The priests, especially the high priest, were supposed to be a mediator for the Jews. Instead of doing that job, we see that they tried to rule over the Jews. Hebrews 9:15 tells us that Christ is our mediator and Hebrews links this job to the New Testament and the office of high priest. Further, Revelation 1:6 says, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen.. This, and other places in the Bible, says that saved people are supposed to be a mediator between God and lost man. We aren't supposed to ask God to do His worst on someone but seek to lessen the consequences for that person even while they mistreat us. However, we are to keep in mind all of the consequences. Sometimes, the least consequence is for God to bring a strong and immediate judgment upon someone. We saw this with Peter in the prior chapter. If someone is teaching error and causing many more people to go into sin, then the true consequences are to everyone who is directly or indirectly affected by that error. In that consideration, ending the source of doctrinal error is often the best way to minimize the consequences to all involved.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for C2-S12 for links to every verse in Galatians which uses any form of the word transgress. The definition from Webster's 1828 is: 'To pass over or beyond any limit; to surpass. 2. In a moral sense, to overpass any rule prescribed as the limit of duty; to break or violate a law, civil or moral. to transgress a divine law, is sin. Legislators should not transgress laws of their own making.
TRANSGRESS', v.i. to offend by violating a law; to sin. Chron 2'.

Please see the note for C3-S17 for links to every verse in Galatians which uses any form of the word seed and for links from other commentators. The functional definition is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'. However, in our epistle this word is used for the spiritual reproduction which only comes through faith. As Paul explains back in C3-S18, this seed is Christ and is the seed should come to whom the promise was made.

Please also see the notes for Romans 7:10; Romans C13S3 and 1Corinthians C7S20 about the word ordain. The functional definition is: 'to set; to establish in a particular office or order; hence, to invest with a ministerial function or sacerdotal power; to introduce and establish or settle in the pastoral office with the customary forms and solemnities; as, to ordain a minister of the gospel'.

Please see the note for 1:8 for links to where this epistle uses the word angel. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance'.

Please see the notes for 1Corinthians C12S12 and Colossians C2S7 about the word hand. The functional definition is: 'Symbol of skill, energy, and action'.

we dealt with the word mediator earlier within this note.

Please use This link to see other, less important, 'Minor Titles of the Son of God' found within the Bible along with links to where the Bible uses those titles. The title in this sentence is Mediator.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'It was added. Ga 3:21-24; De 4:8-9; Ps 147:19-20; Lu 16:31; Joh 5:45-47; 15:22; Ro 2:13; 3:19-20; 4:15; 5:20-21; 7:7-13; 1Ti 1:8-9 till. Ga 3:16,25; 4:1-4 by. De 33:2; Ac 7:53; Heb 2:2,5 in. Ex 20:19-22; 24:1-12; 34:27-35; Le 15:32; De 5:5,22-33; 9:13-20,25-29; 18:15-19; Ps 106:23; Joh 1:17; Ac 7:38 the Apostle, having just before been speaking of the promise made to Abraham, and representing that as the rule of our justification, and not the law, lest they should think he derogated too much from the law, and thereby rendered it useless he thence takes occasion to discourse of the design and tendency of it, and to acquaint us for what purposes it was given. General references. exp: De 5:3,5,31.'

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C3-S23 (Verse 20) A mediator is to stand between God and sinners.

Now a mediator is not a mediator of one,
but God is one..

This sentence is dealt with in the title and in the note above for the prior sentence. It is absolutely impossible for someone to mediate with one being since they are to 'interposes between parties at variance for the purpose of reconciling them'. If it is all demands by one side and the other side not even listening then it is not mediation but is stating the demands of a dictator.

Please see the note above for the definition of a mediator.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'a mediator is. Job 9:33; Ac 12:20; 1Ti 2:5 but. Ga 3:17; Ge 15:18; 17:1-2; De 6:4; Ro 3:29 General references. exp: De 5:3; Ro 3:30; Jas 2:19.'

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C3-S24 (Verse 21) Is the law then against the promises of God ?

This sentence tells us that the law can not be against the promises. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

Paul has dealt with the first obvious question that would arise from his proving that the Mosaic law (or any set of religious rules) could not deliver what religious men claimed. Those results are only available when we do what God requires (get in Christ and stay in Christ) in order to receive His promises. Paul dealt with Wherefore then serveth the law? that answer will then lead some people to this question. The next few sentences answer this question and the last few sentences of this chapter explain these differences.

The notes for C3-S8, C3-S10 and C3-S15 deal with the promises and provides links to several places that we read about them in the Bible. The functional definition is: 'In a general sense, a declaration, written or verbal, made by one person to another, which binds the person who makes it, either in honor, conscience or law, to do or forbear a certain act specified; a declaration which gives to the person to whom it is made, a right to expect or to claim the performance or forbearance of the act'. Please see the section called Promises in the Doctrinal Study called Significant New Testament Events.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Mt 5:17-20; Ro 3:31; 7:7-13 exp: 1Ti 1:8.'

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C3-S25 (Verse 21) This thought is absolutely impossible.

Equivalent Section: God Himself makes it impossible.

God forbid:.

Equivalent Section: If it was possible then it would have happened.

for if there had been a law given which could have given life,
verily righteousness should have been by the law..

The phrase God forbid occurs in 24 verses, of which 15 are in the New Testament. Those verses are: Genesis 44:7, 17; Joshua 22:29; 24:16; 1Samuel 12:23; 14:45; 20:2; 1Chronicles 11:19; Job 27:5; Luke 20:16; Romans 3:4, 6, 31; 6:2, 15; 7:7, 13; 9:14; 11:1, 11; 1Corinthians 6:15; Galatians 2:17; this sentence and 6:14). While there are manythings that God forbids, the expression itself is probably best expressed (defined) in Romans 3:4 which says God forbid: yea, let God be true, but every man a liar; as it is written, that thou mightest be justified in thy sayings, and mightest overcome when thou art judged.. Anyone who disagrees with what God forbids will find himself proven to be a liar. Please also see the note for 1Timothy 4:1 about the word forbid. The functional definition is: 'Literally, to bid or command against'.

Having written that, we can proceed to the Second Equivalent Section. What this Second Equivalent Section says varies in detail from the First Equivalent Section but has an equal weight. That is, anyone who disagrees with what is said in the Second Equivalent Section will find himself proven to be a liar.

In the Second Equivalent Section we see life equated to righteousness. This matches what we learn elsewhere in the Bible which teaches us that the only righteousness that we have comes from God. We have God's righteousness when we first get saved (receive God's life) and then we have God's righteousness which He counts as our righteousness when we let Him live through us (increase the control of God's life over our life), but all true Biblical righteousness comes only from God.

John 1:12-13 tells us But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. Life begets life. Life does not come from some abstract thing such as a Law. John tells us that we must be born...of God and not anything else. Notice that this sentence in John also says that those who received him (past tense - are saved) have the power to become the sons of God (future-tense = become more than when just saved). That future tense to become is what our personal relationship in Christ provides as we let Him live through us and add His righteousness to our account.

Righteousness is the result of God's life in us and not the result of law or any other religious acts.

Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Within this epistle, law means 'what was misrepresented in order to teach doctrinal error'. in this sentence, law is used for the religious rules that are the Religious part of the Mosaic Law.

Please see the note for 2Corinthians 9:8-11 about the word given. The functional definition is: 'Bestowed; granted; conferred; imparted; admitted or supposed'. Please also see the note for 2Corinthians 5:5 about the word give. Please also see the note for 2Corinthians 9:7 about the word giver. Please also see the notes for 1Corinthians C14S19 and Ephesians C5S2 about the phrase giving of thanks.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God forbid. Ga 2:17; Ro 3:4,6 for. Ga 2:19,21; Ro 3:20 exp: 2Co 3:6. righteousness. Ro 3:21-22; 9:31; 10:3-6; Php 3:6-9; Heb 11:7 exp: Ga 2:21. General references. exp: De 5:3; Lu 10:26.'

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C3-S26 (Verse 22) The true result of all non-Godly so-called 'righteousness'.

But the scripture hath concluded all under sin,
that the promise by faith of Jesus Christ might be given to them that believe..

This sentence tells us that everyone has been declared to be a sinner that the promise by faith of Jesus Christ might be given to them that believe. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

This sentence starts with But, which means it has the same subject as the prior sentence while going in a different direction. There we were told that righteousness did not come from the law (or any set of religious rules) but came from having God's life in us and living through our physical life. Further, we were told that life does not come from an abstraction like laws. Life begets life and it takes a personal relationship with a living God to receive God's life (John 1:12-12).

So this sentence is still talking about false claims of religion versus God's life in us but goes in a different direction. That is, our first phrase is the scripture hath concluded all under sin. We are told about the relationship between sin and death many places in the New Testament (Romans 5:12, 21; 6:16, 23; 7:13; 8:2; 1Corinthians 15:56; James 1:15; 1John 5:16, 17). Where religious men claim that their law (religious rules) begets righteousness, God concluded all under sin and said that all law (religious rules) only beget sin. Paul explains this concept in great detail starting in the beginning of Romans 5 and continuing through the end of Romans 8. Religious men like to argue that their set of rules are different from other set of rules and while that is true, it doesn't matter. God has concluded all under sin and God has the final say with no one arguing with God.

One more thing before moving on, some people might claim that the all of this sentence is people but that is taking the sentence out of context. The context makes the all to mean all religious rules, not men. God has not concluded all men under sin because Jesus was / is a physical man. In addition, the context also makes this all to be about law (religious rules). God concluded all religious rules under sin and the men who follow the religious rules, instead of following a personal relationship with Christ, end up with sin and death.

Also, our sentence tells us that the scripture hath concluded. While I found no scripture which says thjis directly, several tell us this indirectly such as: Ecclesiastes 7:20; Psalms 143:2; Daniel 9:11; Hosea 13:2.

Returning to our sentence, we see that our second phrase starts with that and tells us what the first phrase is supposed to accomplish. it allows the promise...might be given to them that believe. (The phrase by faith of Jesus Christ is dealt with in the This note within the Lord Jesus Christ Study.)

If the law or anything else fulfilled God's requirements to receive the promise then God would not be righteous to deny the promise to those men who met the requirements. Neither would He be righteous to give the promise to those men who failed to meet His requirements. In addition, if God did not concluded all (claims of righteousness by keeping religious rules) under sin then men would claim that, while they did not do what God wanted, they had not really sinned and, therefore, God would not be righteous to punish them. However, James 4:17 says, Therefore to him that knoweth to do good, and doeth it not, to him it is sin. Since we all know that turning from our own way and from the way of religion to a personal relationship with Jesus Christ is good, we can conclude, from this verse in James, that not doing so is sin. In addition, we can see similar logic, with scriptural references, in the notes for Romans 3:9-23; 5:12, 20; 11:32. Therefore, while I can not positively identify exactly which scripture Paul had in mind when he wrote this sentence, I can identify scripture which backs Paul's claim. Therefore, we can agree with this sentence when it says the scripture hath concluded all under sin.

God rejects claims by men that allow them to be full of pride and claim to be better than other men. Further, 'original sin' was believing the lie of Satan and seeking to personally (ye) be as gods, knowing good and evil (Genesis 3:3). Therefore, God gave righteousness to them that believe because believing requires first rejecting what we know through other means which disagree with God. We each personally have to reject 'original sin' before we can receive God's promise which provides to us God's righteousness. And, as this sentence tells us, God's righteousness only comes by faith of Jesus Christ. God's method requires us to use the faith that He gives us.

Please see the note for Romans 3:28 about the word conclude. The functional definition for this word is: 'To close an argument by inferring'.

Please see the note for 1:1-5 for links to every place that Galatians uses any form of the word sin along with a definition and links to notes in other epistles. Sin is a 'violation of God's law'.

Please see the notes for Colossians 1:1 and Titus 1:1 about the word faithful. The functional definition is: 'Firm in adherence to the truth and to the duties of religion. Full of faith, trustful, and not simply trustworthy. being true to oneself, to one's nature, to any promise given, and to any trust committed'. Please see the notes for Romans C3S25; 1Corinthians C1S3; 2Corinthians C1S17; Galatians C3S27; Ephesians 6:23-LJC; Philippians 1:25-26 and 2Timothy C1S2 about the word faith. The functional definition is: 'an action word that is based upon a belief in a promise found within the Bible with the action dictated by the Bible and the understanding that our action does not force God to act nor determines when or how God acts but proves that of our own free will we are giving God permission to act in and through our life to do what He promised within His Word'. Please also see the note for Hebrews 3:1-LJC about Christ Jesus is faithful. Please also see the notes for Romans 4 and James 2:21-LJC about Abraham's faith. Please also see the note for 2Timothy C1S2 about the phrase faith: unfeigned. Please also see the note for Romans C10S12 about the phrase faith makes us not ashamed. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for Romans C3S25 about Law and faith. Please also see the note for Romans C9S28 about live / walk by faith.

Please see the note for 3:6 for links to every place that Galatians uses any form of the word believe / belief along with links to other Studies which also use forms of the word believe / belief. The functional definition is: 'To credit upon the authority or testimony of another. We have a belief in our head or heart but it is not faith until we act upon it'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'concluded. Ga 3:8-10,23; Ps 143:2; Ro 3:9-20,23; 5:12,20; 11:32 that. Ga 3:14,17,29; Ro 4:11-16; 5:20-21; 2Ti 1:1; Heb 6:13-17; 9:15; 2Pe 1:4; 3:13; 1Jo 2:25; 5:11-13 to. Mr 16:16; Joh 3:15-18,36; 5:24; 6:40; 11:25-26; 12:46; 20:31; Ac 16:31; Ro 10:9; 1Jo 3:23-24; 5:13 General references. exp: Nu 35:32; Lu 10:26.'

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C3-S27 (Verse 23) Before Jesus Christ provided His faith, God's people had to obey the law.

But before faith came,
we were kept under the law,
shut up unto the faith which should afterwards be revealed..

This sentence starts with But, which means it is continuing the subject of the prior sentence while going a different direction. The Prior sentence told us about the faith of Jesus Christ. Thus, it is His faith, and not our own, that this sentence is talking about when it talks about faith. The change of direction is that the prior sentence told us about what we have available now while this sentence, and the next two, tell us about before faith came.

Faith is used 23 times in 20 verses within this this epistle. This sentence is part of the largest concentration of faith in this epistle with it being used 6 times in 5 sentences / verses. Thus, faith is the main subject of these sentences. Faith occurs in: 1:23; 2:16, 20; 3:2, 5, 7, 8, 9, 11, 12, 14, 22, 23, 24, 25, 26; 5:5, 6, 22; 6:10. As can be seen from this list, almost 2/3 of the occurrences are in this chapter and 1/2 of the occurrences in this chapter are concentrated in these verses. In addition, to these verses, please also see the following notes about faith: faith makes us not ashamed: Romans C10S12. faith: Abraham's: Romans 4; James 2:21-LJC. just shall live by faith: Ephesians C1S2. live / walk by faith: Romans C9S28. the just shall live by his faith: Romans C11S6. justification by faith: Romans C3S29 Christ Jesus is faithful: Hebrews 3:1-LJC. faith: Romans C3S25; 1Corinthians C1S3; Galatians C3S27; 2Timothy C1S2; Ephesians 6:23-LJC. Law and faith: Romans C3S25. faith: unfeigned: 2Timothy C1S2.

when this sentence says kept under the law, it means that the law had rule over God's people. This is not a desirable situation. We put infants into jails called play pens. We stand over little children and tell them exactly how to do things. Some people might like parts of childhood but it is the love and protection, not the restrictions and corrections that are remembered fondly. Correction and control were all that the law provided.

Needing a bunch of rules shows immaturity. Notice that our third phrase says which should afterwards be revealed. Wise parents don't give privileges until their children are mature enough to handle them without getting into trouble. The phrase shut up unto the faith means God's people could not get (shut up) the things that only come by the faith of Jesus Christ. Some people seek that situation because they have less responsibilities. However, they also lose rewards and God provides a personal relationship with Christ to handle the decisions.

Remember that back in the note for C3-S22 we dealt with the fact that God first offered a personal relationship to His people and they rejected it. So, God gave them the Mosaic law to teach them 'we're better off with the personal relationship' (see next sentence). When we reject God's plan for our lives we always end up worse off. Yes, God's plan can be scary, but that is called an adventure.

Please see the note for Matthew 25:10 about the word shut. Webster's 1828 defines this word as: 'to close so as to hinder ingress or egress; as, to shut a door or gate; to shut the eyes or the mouth. 2. to prohibit; to bar; to forbid entrance into; as, to shut the ports of the kingdom by a blockade. Shall that be shut to man, which to the beast Is open? Milton. 3. to preclude; to exclude. But shut from every shore. Dryden. 4. to close, as the fingers; to contract; as, to shut the hand'.

Please see the note for Galatians C1-S10 about the word reveal. The first place that the Bible uses any form of the word reveal is Deuteronomy 29:29 which says The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law. this verse gives us a good definition of how the Bible uses the word reveal.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Mt 5:17-20; Ro 3:31; 7:7-13 exp: 1Ti 1:8. God forbid. Ga 2:17; Ro 3:4,6 for. Ga 2:19,21; Ro 3:20 exp: 2Co 3:6. righteousness. Ro 3:21-22; 9:31; 10:3-6; Php 3:6-9; Heb 11:7 exp: Ga 2:21. General references. exp: De 5:3; Lu 10:26.'

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C3-S28 (Verse 24) The Mosaic Law was added to be a schoolmaster.

Wherefore the law was our schoolmaster to bring us unto Christ,
that we might be justified by faith..

This sentence starts with Wherefore, which means that this sentence tells us 'the result (fore) that is based upon the prior sentences and is true wherever you look'. When anyone insists upon acting immature and doing wrong (sin) and rejecting the responsibilities of a mature adult, they are put under a schoolmaster. (That's what jails are supposed to do for adults who refuse to act responsibly.)

This term schoolmaster is found in the Bible only within this chapter. However, the next chapter explains this concept in detail. The first sentence (of the next chapter) tells us that we are under tutors and governors . They are the equivalent of teachers and advisors in our modern school system and the schoolmaster is the principal. The schoolmaster does not have direct control of the child but directs others and determines when the child is mature enough to graduate. The next chapter provides much more details about this but the thing that is most related to this sentence is the statement That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all (C4-S1). As we have already seen in this chapter, all of the promises of God are in Christ. So long as we insist upon / need having religious rules over us, we do not have all the promises of God.

Our sentence tells us that the purpose of having religious rules is to bring us unto Christ because it is only through Christ that we receive all the promises of God. What we are to mature into is explained in the This verse within the Lord Jesus Christ Study. However, in simple terms, a schoolmaster is used to teach a child how to act acceptably within society. The child is kept shut up (prior sentence) until they can control themselves and not embarrass their father. They are also taught the basics of how to learn so that they can learn what the father wants to teach them in order to become a productive member of society. The number of non-productive church members is the number of immature children within the church who really have no claim to the promises of God. That is: where the immature child of God does not yet receive all of the promises of God, and the backslidden child of God can lose some / most of the promises of God, the child of God who is in Christ, and maturing spiritually, receives the promises of God.

Look at the second phrase of our sentence which says that we might be justified by faith. If we're not going to live our life in faith then then we are not ready to come to Christ and receive the promises of God. Further, our living our life in faith is to justify our relationship in Christ. If our changed life does not justify our having a personal relationship in Christ then there is no reason to bring us out from under a schoolmaster and be given access to the promises of God. (See the next chapter for details.) I know it upsets a lot of people but the Biblical truth is that there are saved people, in the church today, who do not meet the Biblical definition of being a Biblical Christian. They think they have all of the promises of God, but do not receive them until they spiritually mature enough to be in Christ. That means they have to learn enough to act properly in a Heavenly society without tutors and governors and law to control their behaviour. God's method of justification requires us to use the faith that He gives us, as this sentence tells us.

Please see the note for Romans intro about the word wherefore. The functional definition is: Wherefore 'tells us a result (for) that occurs where ever you look'.

This sentence and the next are the only place in the Bible where we find any form of schoolmaster. Acts 19:9 is the only place in the Bible where we find any form of school. We find forms of the word master occurring 219 times in 195 verses of the Bible, 94 times in 87 verses of the New Testament, but only in these sentences within Galatians. The note for Romans 14:6-LJC provides links to several verses within Romans which tell us how the law acted as a schoolmaster. The note for Ephesians C6S5 tells us about other types of masters. Webster's 1828 defines this word as: 'The man who presides over and teaches a school; a teacher, instructor or preceptor of a school. Applied now only or chiefly to the teachers of primary school. Adrian VI. was sometime schoolmaster to Charles V. 2. He or that which disciplines, instructs and leads. The law was our schoolmaster to bring us to Christ. Gal. 3'.

Please see the notes for Galatians 2:16-LJC and 2Peter 2:9-LJC about the word just. Part of the definition from Webster's 1828 is: 'Conformed to rules of justice; doing equal justice'. The just are people who have been justified. The popular religious definition is: 'made just as if I never sinned'. However, when we study the word justify in the Bible, we see that that definition is not adequate because true Biblical justification includes having the righteousness of Jesus Christ added to our spiritual legal record. Therefore, the true Biblical definition of justification is: 'having the sins on my legal record in Heaven blotted out and replaced by the righteousness from Jesus Christ'. Please also the note for 3:20 which has links to where this epistle talks about justify. Please also see the note for Ephesians C1S2 about the phrase just shall live by faith. Please also see the note for Romans C11S6 about the phrase just shall live by his faith. Please also see the note for Romans C3S29 about the phrase justification by faith. Please also see the note for 2Peter 2:9-LJC about the word unjust.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the law. Ga 3:25; 2:19; 4:2-3; Mt 5:17-18; Ac 13:38-39; Ro 3:20-22; 7:7-9,24-25; 10:4; Col 2:17; Heb 7:18-19; 9:8-16; 10:1-14 justified. Ga 2:16; Ac 13:39 General references. exp: Ro 3:28.'

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C3-S29 (Verse 25) When we receive the promises of God.

But after that faith is come,
we are no longer under a schoolmaster..

This sentence starts with But, which means it is continuing the subject of the prior sentence while going a different direction. The Prior sentence told us about not yet receiving the promises of God while this sentence tells us when we do receive them. This first phrase in this sentence is after that faith is come. Back in the note for C3-S27 we saw a links to the notes for the 23 places that faith occurs within this epistle. Many of them, including this sentence, is referring to the faith of Jesus Christ (3:22; also see 1:16 and Romans 3:22). His faith was made available to us as part of the New Testament (3:23).

Our second phrase says we are no longer under a schoolmaster. As we saw in prior sentences, the Mosaic Law was the schoolmaster and it was added because God's people refused a personal relationship with God (the New Testament) and demanded Moses (and a priesthood) stand between them and God. God gave them their demands and treated them like spiritual babies with rules and overseers and denied them the promises that were reserved for people who are spiritually mature enough to act in the faith that God gives. God has not made the promises available again but requires us to grow up enough spiritually enough to act in faith. However, until we mature to that point, we are still under rules (schoolmaster) and denied the promises that go beyond salvation. Those people who do live by faith do not have a schoolmaster over them and do have access to the promises.

Please see the note above about the use of schoolmaster within the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'faith. Ga 3:23 we. Ga 4:1-6; Ro 6:14; 7:4; Heb 7:11-19; 8:3-13; 10:15-18 General references. exp: Ro 3:29.'

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C3-S30 (Verse 26) For ye are all the children of God by faith in Christ Jesus.

Please see the note for This verse in the Lord Jesus Christ Study. Please also see the note for Romans 8:14 in the Lord Jesus Christ Study. It is extensive and has links, along with notes, for the verses which use the phrase sons of God as well as for the verses which use the phrase children of God. It explains the difference between the two phrases and shows how this sentence is related to others in context which relates to our becoming sons of God. This sentence tells us the result of our putting our put our faith in the person of Christ Jesus. That note explains this verse in detail. In addition, God's method requires us to use the faith that He gives us. Please see the note for C3-S27 about the word faith. That note has links to every place that Galatians uses this word along with links to notes in several other Studies. This chapter has most of the usages of the word within Galatians. True Biblical faith is an action word but the action required of us only proves that we (of our own free will) are giving God the permission to work in our life even though that work of God can be 'overwhelming'. Our act of faith has no direct impact upon the resulting work done by God. However, our act of faith proves that we, of our own free will, are giving God permission to work in and through our life.

Finally, please see the Study on Relational Prepositions for other places where the Bible talks about being in Christ Jesus.

This verse saves that we get saved (become the children of God) by putting our faith in Christ Jesus. Since it uses Christ Jesus (in deliberate distinction from Jesus Christ is used earlier in this chapter and from Christ is used in the next verse), it is talking about a personal relationship that starts with our salvation and continues through an ongoing personal relationship that provides, and emphasizes, spiritual maturity which comes after our initial profession. Since our sentence starts with For, it is telling us 'why the prior sentence is true' that is: we are no longer under a schoolmaster because Christ Jesus has made us to be children of God and has personally taken over our training after dismissing our schoolmaster (the law).

Please also see the note for Galatians C4-S1 about the word child. The word children is the plural form of the word child. Please see the note for 2Corinthians 3:7-8 about the phrase children of Israel. The functional definition is: 'the Jews from a spiritual perspective'. This is opposed to the phrase children of Jacob, which means: 'the Jews from a physical perspective'. Please also see the note for Galatians C3S9 about the phrase children of Abraham. The functional definition is: 'The Jews claimed to be children of Abraham but Jesus said that the true children of Abraham would have his faith'. Please also see the note for Mark 2:19 about the phrase children of the bridechamber. Please also see the note for Colossians 3:8 about the phrase children of disobedience. The functional definition is: 'Saved people who live a life of disobedience to God'. Please also see the note for Romans 8:16 about the phrase children of God. The functional definition is: 'The truly saved'. Please also see the note for Colossians 3:8 about the phrase children of wrath. Please also see the note for Galatians 4:19-20 about the phrase my little children.

Please see the note above about the word faith.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 4:5-6; Joh 1:12-13; 20:17; Ro 8:14-17; 2Co 6:18; Eph 1:5; 5:1; Php 2:15; Heb 2:10-15; 1Jo 3:1-2; Re 21:7 exp: Isa 11:6; Ro 3:29.'

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C3-S31 (Verse 27) For as many of you as have been baptized into Christ have put on Christ.

Please see the note for This verse in the Lord Jesus Christ Study. This sentence tells us the result of our putting our being identified with (baptized into) a personal relationship with Christ. That note provides links to other places in the Bible where we are told to put on an attribute of Christ. In addition, please see the Study on Relational Prepositions for other places where the Bible talks about being in Christ.

Please see the notes for Baptism; Romans C6S5; Colossians C2S7 and John 1:25-LJC about the word baptism. That Word Study has links to every place in the Bible where we find forms of this word and those links are separated by application. The functional definition for this word is: 'identified with'. Please also see the Messages called Basic doctrine of Baptism and Baptism Gets God's Mercy. We must be 'identified with' Christ before we can put on Christ. However, once we have been 'identified with' Christ, it is assumed that we will let Him show in our life (put on Christ).

Please see the note for Colossians 3:12-13 for links to every verse within the New Testament which uses the phrase put on. There is also a small comment about each verse. The functional definition is: 'what is displayed to the world'. When people look at the truly Biblically saved they are supposed to see Christ displayed to the world.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'as many. Mt 28:19-20; Mr 16:15-16; Ac 2:38; 8:36-38; 9:18; 16:15,31-33; Ro 6:3-4; 1Co 12:13; Col 2:10-12; 1Pe 3:21 put. Job 29:14; Isa 61:10; Lu 15:22; Ro 3:22; 13:14; Eph 4:24; Col 3:10 exp: 1Co 15:53. General references. exp: Isa 11:6; Ro 3:29.'

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C3-S32 (Verse 28) The result of the gospel of Christ.

Equivalent Section: All human distinctions are made mute.

There is neither Jew nor Greek,
there is neither bond nor free,
there is neither male nor female:.

Equivalent Section: We are all the same.

for ye are all one in Christ Jesus..

All throughout human history men have tried to make a religious distinction between 'us and them' based upon some physical distinction. Our sentence removes all of that nonsense. The words Jew and Greek tell us that God sees no distinction based upon religion. The words bond and free tell us that God sees no distinction based upon social class. The words male and female tell us that God sees no distinction based upon sex. For there is no respect of persons with God (Acts 10:34; Romans 2:11; Colossians 3:25).

Please see the note for This verse in the Lord Jesus Christ Study for why this chapter keeps switching between the use of Christ and the use of Christ Jesus.

Please see the note for C2-S10 for where this epistle uses Jew along with links from other commentators. The functional definition is: 'A name for God's chosen people who followed the Mosaic Law'.

Please see the note for Colossians 3:9-11 which has links to every place in the Bible that the word Greek is used. The functional definition is: 'A Jew who spoke Greek and is a foreign Jew opposed to a home Jew who dwelt in Palestine'.

Please see the note for 1Corinthians C7S16 about the word bond. Please also see the note for 2Peter 2:19 about the word bondage. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

Please see the note for 1Corinthians C7S29 for links to where and how 1Corinthians uses the word free. The functional definition is: 'To remove from a thing any encumbrance or obstruction; to disengage from; to rid; to strip; to clear'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'neither. Ga 5:6; Ro 1:16; 2:9-10; 3:29-30; 4:11-12; 9:24; 10:12-15; 1Co 7:19; 12:13; Eph 3:5-10; Col 3:11 male. 1Co 7:14 exp: Le 3:6. For. Joh 10:16; 11:52; 17:20-21; 1Co 12:12; Eph 2:13-22; 4:4,15-16 General references. exp: Ge 7:9; Ex 12:49; 35:25; Nu 27:6-7; 35:15; Jg 4:4; Joe 2:29; Ro 3:29-30; 1Co 11:11.'

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C3-S33 (Verse 29) Conditional requirement for being heirs.

And if ye be Christ's,
then are ye Abraham's seed,
and heirs according to the promise..

This sentence tells us we are Abraham's seed, and heirs according to the promise if we personally belong to Christ. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

Please see the note for This verse in the Lord Jesus Christ Study for critical doctrine that is proven By this sentence but which many 'good Godly Bible believing KJV only Baptist preachers' deny because of traditional teachings.

Please pay attention to the following which is only part of the note in the Lord Jesus Christ Study: 'Notice the If and the then in this verse. Paul is using pure logic such as God used in creation and as we find in computer programming. Anyone who doesn't have the then results has NOT met the If requirements regardless of what they claim. That is, anyone who does not have the results of God's promises to Abraham in their life (blessings, protection, able to talk to God, etc) is NOT Christ's no matter what they claim. This is the same thing as we saw for Romans 8:9. In addition, the more of the blessings that God promised Abraham a person has, the more they are Christ's.'

Our current sentence gives three places in the Bible (there are more in the Bible) where we are shown that a God changed life is absolutely required to be Christ's and to personally be Abraham's seed and to justify God saving us and to be heirs according to the promise. As that note also says, Paul wasn't questioning peoples' salvation in this verse. He is plainly telling them in this summary that the only way that they're receiving the promises of Abraham is if they belong to God in a way that involves a personal relationship with Christ after their initial profession. It they're trusting in keeping the Law for sanctification or for getting anything from God after their initial profession then they have cut themselves off from the promises of God to all who come by the faith of Abraham.

Please see the note for 3:16 for links to every verse in Galatians which uses any form of the word seed and for links from other commentators.

Please see the note for C3-S17 for links to every verse in Galatians which uses any form of the word seed. The functional definition is: 'The substance, animal or vegetable, which nature prepares for the reproduction and conservation of the species'. In our epistle, Paul has made it clear that Abraham's seed are saved people who live by faith and propagate this spiritual life to others.

The note for Romans 8:16 which has links to every verse in the New Testament which uses the word heir along with the definition from Webster's 1828 dictionary. The functional definition is: 'The man who succeeds, or is to succeed another in the possession of lands, tenements and hereditaments, by descent; the man on whom the law casts an estate of inheritance by the death of the ancestor or former possessor; or the man in whom the title to an estate of inheritance is vested by the operation of law, on the death of a former owner'.

Please see the note for 2:1-2 for where forms of the word according is used in Philippians. The functional definition is: 'Agreeing; harmonizing when two notes are in a music chord, they move together, up or down, to the next note'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Christ's. Ga 5:24; 1Co 3:23; 15:23; 2Co 10:7 Abraham's. Ga 3:7,16,28; 4:22-31; Ge 21:10-12; Ro 4:12,16-21; 9:7-8; Heb 11:18 heirs. Ga 4:7,28; Ro 4:13-14; 8:17; 1Co 3:22; Eph 3:6; Tit 3:7; Heb 1:14; 6:17; 11:7; Jas 2:5; Re 21:7 General references. exp: Ge 25:5; Isa 27:6; Ro 3:29; Ga 3:9; 4:28.'

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Galatians Chapter 4

links to sentences in this chapter:

C4-S1 (Verse 1-2), C4-S2 (Verse 3-5), C4-S3 (Verse 6), C4-S4 (Verse 7), C4-S5 (Verse 8), C4-S6 (Verse 9), C4-S7 (Verse 10), C4-S8 (Verse 11), C4-S9 (Verse 12), C4-S10 (Verse 13), C4-S11 (Verse 14), C4-S12 (Verse 15), C4-S13 (Verse 15), C4-S14 (Verse 16), C4-S15 (Verse 17), C4-S16 (Verse 18), C4-S17 (Verse 19-20), C4-S18 (Verse 21), C4-S19 (Verse 22), C4-S20 (Verse 23), C4-S21 (Verse 24), C4-S22 (Verse 25), C4-S23 (Verse 26), C4-S24 (Verse 27), C4-S25 (Verse 28), C4-S26 (Verse 29), C4-S27 (Verse 30), C4-S28 (Verse 30), C4-S29 (Verse 31).

The Chapter theme is: the difference between an heir and a servant.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Below are the most used words within this chapter. While not and absolute rule, quite often the mail points that the author was making can be seen in the words which he used most often.
YE (16), YOU (12), WHICH (9), AS (8), GOD (7), SON (7), CHILDREN (6).

ye is 'each and every one of you personally' and is used most often because Paul is making the doctrine to be applied personally. you is 'the entire group of believers' and is used because Paul is reminding them about how many of them treated him and how they acted as a group. which is 'identifies one member among many' and is used to identify the type of action that God blesses while separating it from what God does not bless. as is used in this chapter to mean 'in the same manner'. This word is used to tell us that when we act in a certain manner, we will get the same results as others received when they acted in that manner. Insanity is defined as 'doing the same thing and expecting different results'. God is 'our final authority'. Son is used for God's Son and to tell us that we are to be like God's Son. A son 'receives the character of his father'. If we do not have God's character then we may be God's children but we are not His sons. . Children see prior definition. Our chapter teaches this distinction.

The Treasury of Scripture Knowledge provides an outline for this chapter as:

1-4	We were under the law till Christ came, as the heir is under the guardian till he be of age.
5-6	But Christ freed us from the law;
7-13	therefore we are servants no longer to it.
14-21	He remembers their good will to him, and his to them;
22-31	and shows that we are the sons of Abraham by the freewoman.

C4-S1 (Verse 1-2) Limits on being an heir.

First Step: Identify the limits.

Now I say,
That the heir,
as long as he is a child,
differeth nothing from a servant,
though he be lord of all;.

Second Step: Identify the end of the limits.

But is under tutors and governors until the time appointed of the father..

Please notice that this sentence uses a lowercase lord. This is a human role / position and is not talking about God. Please see the note for this verse within the Lord Jesus Christ Study for more details on the use of this word within the context of this sentence and chapter.

This sentence starts with Now, which means 'After what was just said' or 'Based upon the foundation that has just been built'. Lots of people like to jump into the middle of an epistle and ignore the context and what came before the part that they want to use. Paul has just proven that the Law can not demand that a promise be kept, based upon the person keeping the law, when that person does not fulfil their part to receive the promise. Simply put: law and promises are independent of each other. Keeping one has NO effect upon the other. God made promises to Abraham based upon faith. God extends His promises to others who come to Him in faith, not to those who try to make demands based upon law.

People keep promises because of their own character. Thus, our receiving the promises of God are dependent upon the character of God exclusively. Further, Paul proved that a law can not force someone to give a promise or to extend a promise to another person beyond the initial one it was given to. God gave His promise to Christ and He will extend it to all people who are in Christ because they have a personal relationship with God which is based upon faith in God and not upon some law forcing God to act a certain way. Therefore, Paul is taking these same concepts, and all that came before them in this epistle, as the basis for what he says in this chapter. Here Paul is going to talk about our being heirs and will apply these concepts to being an heir.

Paul is talking about a concept that most believers don't have personal experience with because they aren't rich enough, and don't know anyone rich enough, for these matters to apply to. Yes, you might inherit a few thousand dollars but that is no where near the class of inheritance that a lord can expect to receive. (Remember the qualifier of lord that Paul placed upon the subject of this sentence.) Today, in Western societies, we don't have the sharp distinctions between social classes that used to exist. However, there is enough in print that most people should get at least a mental picture of what Paul is saying.

If a child is the heir of a lord or of king, he has the right to order around adult servants. However, Paul is saying that this is not true until the father recognizes him as the heir. Therefore, there is more to becoming the heir than just your birth and ancestry.

As we saw with Abraham and Isaac and Jacob, the first born did not always become the heir and the heir was not recognized until after all sons were adults. The son was not named heir at birth but had to prove themselves the best of the sons before that happened. At a minimum, the son had to mature enough to go to work with the father and learn the trade of the father. A wise man does not give the family business to an idiot who will destroy it. Thus, a child had to grow up enough to be taken from their mother and nurses, trained by tutors and governors in basic skills like reading and writing and had to 'graduate' into being able to learn an adult job, if not have actual experience in the job, before they were named heir. (Today we reserve this for people who have at least graduated from high school.)

Only a fool lets a child give orders to servants when those orders can destroy a business. God is not a fool. This sentence and chapter matches what we read in Isaiah 28:9 which says Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. Notice that God does not start personal training until we are weaned from the milk, and drawn from the breasts. That means that we have (at least) stopped the sins that are listed in the Test of Spiritual Maturity.

In addition, to what has been said in this note, and what is available in 1Corinthians about the sins of spiritual babes, there is an extensive note for this verse in the Lord Jesus Christ Study, which provides more details. As explained in that note, what the Galatians were doing was the equivalent of a teenager being given the car and allowed to go on dates and their insisting upon going back to the nursery with the restricted privileges and someone constantly monitoring every activity. We can see this analogy in what Paul says within this chapter. Please see the chapter outline in the opening note for this chapter in order to see this analogy.

The note for Romans 8:16 which has links to every verse in the New Testament which uses the word heir along with a note for that verse, more about heirs based upon that verse and the definition from Webster's 1828 dictionary. While what is said here matches what is in that note, it also has some additional considerations about this word.

We find forms of the word child occurring 2038 times in 1079 verses of the Bible, 224 times in 206 verses of the New Testament, and in Galatians, in: 3:7; 3:26; our current sentence, 4:3, 4:19, 4:25, 4:27, 4:28, 4:30. In addition, please see to following notes for links to where this wors is found in other books of the New Testament: Matthew 1:18; Mark 9:21; Luke 1:7; John 4:49; John 16:21; Acts 4:27; 1Corinthians 13:11; Galatians 4:1; 1Thessalonians 5:3; 2Timothy 3:15; Hebrews 11:11; Hebrews 11:23; Revelation 12:2. Easton's Bible Dictionary defines child as: 'This word has considerable latitude of meaning in Scripture. thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20). Solomon called himself a little child when he came to the kingdom (1Ki 3:7). The descendants of a man, however remote, are called his children; as, the children of Edom, the children of Moab, the children of Israel. In the earliest times mothers did not wean their children till they were from thirty months to three years old; and the day on which they were weaned was kept as a festival day (Ge 21:8; Ex 2:7,9; 1Sa 1:22-24; Mt 21:16). At the age of five, children began to learn the arts and duties of life under the care of their fathers (De 6:20-25; 11:19). Tohave a numerous family was regarded as a mark of divine favour (Ge 11:30; 30:1; 1Sa 2:5; 2Sa 6:23; Ps 127:3; 128:3). Figuratively the name is used for those who are ignorant or narrow-minded (Mt 11:16; Lu 7:32; 1Co 13:11). When I was a child, I spake as a child. Brethren, be not children in understanding (1Co 14:20). that we henceforth be no more children, tossed to and fro (Eph 4:14). Children are also spoken of as representing simplicity and humility (Mt 19:13-15; Mr 10:13-16; Lu 18:15-17). Believers are children of light (Lu 16:8; 1Th 5:5) and children of obedience (1Pe 1:14)'. The functional definition for this word is: 'Someone who has less physical or spiritual maturity than the speaker. This word has considerable latitude of meaning in Scripture. Thus, Joseph is called a child at the time when he was probably about sixteen years of age (Ge 37:3); and Benjamin is so called when he was above thirty years (Ge 44:20)'. Please also see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about children of God:. Please also see the note for Galatians C3S9 about the children of Abraham. Please also see the note for Galatians C4S17 about the phrase my little children. Please also see the note for Colossians 3:8 about the children of disobedience. Please also see the note for 2Corinthians 3:7-8 about the children of Israel. Please also see the note for Colossians 3:8 about the children of wrath.

Nave's Topical Bible provides references for the word children as: 'In answer to prayer: to Abraham: Ge 15:2-5; 21:1-2. Isaac: Ge 25:21. Leah: Ge 30:17-22. Rachel: Ge 30:22-24. Hannah: 1Sa 1:9-20. Zacharias: Lu 1:13. Treatment of, at birth: Eze 16:4-6; Lu 2:7,12: Dedicated to God in infancy. Samson: Jg 13:5,7. Samuel: 1Sa 1:24-28. Promised to the righteous: De 7:12,14; Job 5:25; Ps 128:2-3,4,6. Weaning of: Ge 21:8; 1Sa 1:22; 1Ki 11:20; Ps 131:2; Isa 28:9. Nurses for: Ex 2:7-9; Ac 7:20; Ru 4:16; 2Sa 4:4; 2Ki 11:2. Taught to walk: Ho 11:3. Tutors and governors for: 2Ki 10:1; Ac 22:3; Ga 3:24; 4:1-2. Bastard, excluded from the privileges of the congregation: De 23:2; Heb 12:8. Early piety of. Samuel: 1Sa 2:18; 3. Jeremiah: Jer 1:5-7. John the Baptist: Lu 1:15,80. Jesus: Lu 2:40,46-47,52. Difference made between male and female, in Mosaic law: Le 12. Partiality of parents among. Rebekah for Jacob: Ge 27:6-17. Jacob for Joseph: Ge 37:3-4. Partiality among, forbidden: De 21:15-17. Love of, for parents. Of Ruth: Ru 1:16-18. Jesus: Joh 19:26-27. Sacrificed: 2Ki 17:31; Eze 16:20-21. Caused to pass through fire: 2Ki 16:3; Jer 32:35; Eze 16:21. Sold for debt: 2Ki 4:1; Ne 5:5; Job 24:9; Mt 18:25. Sold in marriage, law concerning: Ex 21:7-11. Instance of, Leah and Rachel: Ge 29:15-30. Edict to murder. Of Pharaoh: Ex 1:22. Of Jehu: 2Ki 10:1-8. Of Herod: Mt 2:16-18. Eaten. Share benefits of covenant privileges guaranteed to parents: Ge 6:18; 12:7; 13:15; 17:7-8; 19:12; 21:13; 26:3-5,24; Le 26:44-45; Isa 65:23; 1Co 7:14. Bound by covenants of parents: Ge 17:9-14. Involved in guilt of parents: Ex 20:5; 34:7; Le 20:5; 26:39-42; Nu 14:18,33; 1Ki 21:29; Job 21:19; Ps 37:28; Isa 14:20-21; 65:6-7; Jer 32:18; Da 6:24. Not punished for parents' sake: Jer 31:29-30; Eze 18:1-30. Death of, as a judgment upon parents. Firstborn of Egypt: Ex 12:29. Sons of Eli: 1Sa 3:13-14. Sons of Saul: 1Sa 28:18-19. David's child by Uriah's wife: 2Sa 12:14-19. Miracles in behalf of. Raised from the dead by Elijah: 1Ki 17:17-23. By Elisha: 2Ki 4:17-36. By Jesus: Mt 9:18,24-26; Mr 5:35-42; Lu 7:13-15; 8:49-56. Healing of: Mt 15:28; 17:18; Mr 7:29-30; 9:23-27; Lu 8:42-56; 9:38-42; Joh 4:46-54. Character of, known by conduct: Pr 20:11. Blessed by Jesus: Mt 19:13-15; Mr 10:13-16; Lu 18:15-16. Future state of: Mt 18:10; 19:14. Minors: Ga 4:1-2. Of ministers: 1Ti 3:4; Tit 1:6. Alienated, Ishmael, to gratify Sarah: Ge 21:9-15. Amusements of: Job 21:11; Zec 8:5; 11:16-17; Lu 7:31-32. ThE GIFT OF GOD: Ge 4:1,25; 17:16,20; 28:3; 29:32-35; 30:2,6,17-20,22-24; 33:5; Ru 4:13; Job 1:21; Ps 107:38,41; 113:9; 127:3. God's CARE OF: Ex 22:22-24; De 10:18; 14:29; Job 29:12; Ps 10:14,18; 27:10; 68:5; 146:9; Jer 49:11; Ho 14:3; Mal 3:5. A BLESSING: Ge 5:29; 30:1; Ps 127:3-5; Pr 17:6; Isa 54:1; Jer 20:15. COMMANDMENTS TO: Ex 20:12; Le 19:3,32; De 5:16; Ps 119:9; 148:12-13; Pr 1:8-9; 3:1-3; 4:1-4,10-11,20-22; 5:1-2; 6:20-25; 8:32-33; 23:22,26; 27:11; Ec 12:1; La 3:27; Mt 15:4; 19:19; Mr 10:19; Lu 18:20; Eph 6:1-3; Col 3:20; 1Ti 4:12; 2Ti 2:22; Tit 2:6: COUNSEL OF PARENTS TO: 1Ki 2:1-4; 1Ch 22:6-13; 28:9-10,20: INSTRUCTION OF: Ex 13:8-10,14-16; De 4:9-10; 6:6-9; 11:19-20; 31:12-13; Jos 8:35; Ps 34:11; 78:1-8; Pr 1:1,4; 22:6; Isa 28:9-10; Joe 1:3; Joh 21:15; Ac 22:3: forSOLOMON'S INSTRUCTION OF MEN AND CHILDREN. : FALSE INSTRUCTION OF: Mr 7:9-13. PRAYER IN BEHALF OF: Ge 17:18; 2Sa 12:16; 1Ch 22:12; 29:19; Job 1:5. PROMISES AND ASSURANCES TO: Pr 3:1-10; 8:17,32; 23:15-16,24-25; 29:3; Isa 40:11; 54:13; Mt 18:4-5,10; 19:14-15; Mr 9:37; 10:13-16; Lu 9:48; 18:15-16; Ac 2:39; 1Jo 2:12-13: OF thE RIGHTEOUS, BLESSED OF GOD: Ge 6:18; 7:1; 12:7; 13:15; 17:7-8; 19:12,15-16; 21:13; 26:3-4,24; Le 26:44-45; De 4:37; 10:15; 12:28; 1Ki 11:13; 15:4; 2Ki 8:19; Ps 37:26; 102:28; 103:17-18; 112:2-3; Pr 3:33; 11:21; 12:7; 13:22; 20:7; Isa 44:3-5; 65:23; Jer 32:39; Ac 2:39; 1Co 7:14. CORRECTION OF: Pr 13:24; 19:18; 22:15; 23:13-14; 29:15,17; Eph 6:4; Col 3:21. PUNISHMENT OF: Ex 21:15,17; Le 20:9; De 21:18-21; 27:16; Mt 15:4; Mr 7:10. The Lord is with: 1Sa 3:19:. Know the Scriptures: 2Ti 3:15: their obedience to parents is well pleasing to God: Col 3:20. Partake of the promises of God: Ac 2:39. Shall be blessed. Pr 3:1-4; Eph 6:2-3. Show love to parents. Ge 46:29. Obey parents. Ge 28:7; 47:30. Attend to parental teaching: Pr 13:1. Take care of parents: Ge 45:9-11; 47:12; Mt 15:5. Make their parents' hearts glad: Pr 10:1; 23:24; 29:17. Honor the aged: Job 32:6-7. Character of, illustrates conversion: Mt 18:3. Illustrative of a teachable spirit: Mt 18:4. UNCLASSIFIED SCRIPTURES RELATING TO: Ne 12:43; Ps 8:2; Pr 10:1; 13:1; 15:5,20; 28:7; Ec 4:13; Mal 1:6; Mt 21:15-16. INSTANCES OF. Shem and Japheth: Ge 9:23. Isaac: Ge 22:6-12. Esau: Ge 28:6-9. Judah: Ge 44:18-34. Joseph: Ge 45:9-13; 46:29; 47:11-12; 48:12; 50:1-13. Moses: Ex 15:2; 18:7. Jephthah's daughter: Jg 11:36. Samson: Jg 13:24. Ruth: Ru 1:15-17. Samuel: 1Sa 2:26; 3:10. Saul: 1Sa 9:5. David: 1Sa 22:3-4; Ps 71:5,17. Solomon: 1Ki 2:19-20; 3:3-13. Abijah: 1Ki 14:13. Obadiah: 1Ki 18:12. Jehoshaphat: 1Ki 22:43; 2Ch 17:3. The Israelitish maid, captive in Syria: 2Ki 5:2-4. Jewish children: 2Ch 20:13; Ne 8:3. Josiah: 2Ch 34:1-3. Job: Job 29:4. Elihu: Job 32:4-7. Jeremiah: Jer 1:5-7. Children in the temple: Mt 21:15. John: Lu 1:80. Jesus: Lu 2:52. Timothy: 2Ti 1:5; 3:15. WICKED: Ge 8:21; Ex 21:15,17; Nu 32:14; De 21:18-21; 27:16; Job 13:26; 19:18; 20:11; 30:1,12; Ps 144:7-8,11; Pr 7:7; 10:1; 13:1; 15:5,20; 17:2,21,25; 19:13,26; 20:20; 22:15; 23:22; 28:7,24; 30:11,17; Ec 11:9-10; Isa 3:5; Jer 3:25; 7:17-18; 32:30; Eze 22:7; Mic 7:6; Mr 7:10; 13:12; Ro 1:30; 2Ti 3:2: WICKED, INSTANCES OF. Canaan: Ge 9:25. Lot's daughters: Ge 19:14,30-38. Ishmael: Ge 21:9. Eli's sons: 1Sa 2:12,22-25. Samuel's sons: 1Sa 8:3. Absalom: 2Sa 15. Adonijah: 1Ki 1:5. Abijam: 1Ki 15:3. Ahaziah: 1Ki 22:52. Children at Beth-el: 2Ki 2:23-24. Samaritans' descendants: 2Ki 17:41. Adrammelech and Sharezer: 2Ki 19:37; 2Ch 32:21. Amon: 2Ki 21:21. Sennacherib's sons: 2Ki 19:37. WORSHIP, ATTEND DIVINE: Jos 8:35; 2Ch 20:13; 31:16; Ezr 8:21; Ne 8:2-3; 12:43; Mt 21:15; Lu 2:46. SYMBOLICAL OF thE REGENERATED: Mt 18:2-6; Mr 9:36-37; 10:15; Lu 9:46-48. FIGURATIVE: 1Co 13:11; 14:20; 1Pe 2:2'.

Nave's Topical Bible provides references for the word children as: 'In answer to prayer. ToAbraham: Ge 15:2-5; 21:1-2. Isaac: Ge 25:21. Leah: Ge 30:17-22. Rachel: Ge 30:22-24. Hannah: 1Sa 1:9-20. Zacharias: Lu 1:13. Treatment of, at birth: Eze 16:4-6; Lu 2:7,12. Dedicated to God in infancy. Samson: Jg 13:5,7. Samuel: 1Sa 1:24-28. Promised to the righteous: De 7:12,14; Job 5:25; Ps 128:2-3,4,6. Weaning of: Ge 21:8; 1Sa 1:22; 1Ki 11:20; Ps 131:2; Isa 28:9. Nurses for: Ex 2:7-9; Ac 7:20; Ru 4:16; 2Sa 4:4; 2Ki 11:2. Taught to walk: Ho 11:3. Tutors and governors for: 2Ki 10:1; Ac 22:3; Ga 3:24; 4:1-2. Bastard, excluded from the privileges of the congregation: De 23:2; Heb 12:8. Early piety of. Samuel: 1Sa 2:18; 3. Jeremiah: Jer 1:5-7. John the Baptist: Lu 1:15,80. Jesus: Lu 2:40,46-47,52. Difference made between male and female, in Mosaic law: Le 12. Partiality of parents among. Rebekah for Jacob: Ge 27:6-17. Jacob for Joseph: Ge 37:3-4. Partiality among, forbidden: De 21:15-17. Love of, for parents. Of Ruth: Ru 1:16-18. Jesus: Joh 19:26-27. Sacrificed: 2Ki 17:31; Eze 16:20-21. Caused to pass through fire: 2Ki 16:3; Jer 32:35; Eze 16:21. Sold for debt: 2Ki 4:1; Ne 5:5; Job 24:9; Mt 18:25. Sold in marriage, law concerning: Ex 21:7-11. Instance of, Leah and Rachel: Ge 29:15-30. Edict to murder. Of Pharaoh: Ex 1:22. Of Jehu: 2Ki 10:1-8. Of Herod: Mt 2:16-18. Eaten. Share benefits of covenant privileges guaranteed to parents: Ge 6:18; 12:7; 13:15; 17:7-8; 19:12; 21:13; 26:3-5,24; Le 26:44-45; Isa 65:23; 1Co 7:14. Bound by covenants of parents: Ge 17:9-14. Involved in guilt of parents: Ex 20:5; 34:7; Le 20:5; 26:39-42; Nu 14:18,33; 1Ki 21:29; Job 21:19; Ps 37:28; Isa 14:20-21; 65:6-7; Jer 32:18; Da 6:24. Not punished for parents' sake: Jer 31:29-30; Eze 18:1-30. Death of, as a judgment upon parents. Firstborn of Egypt: Ex 12:29. Sons of Eli: 1Sa 3:13-14. Sons of Saul: 1Sa 28:18-19. David's child by Uriah's wife: 2Sa 12:14-19. Miracles in behalf of. Raised from the dead by Elijah: 1Ki 17:17-23. By Elisha: 2Ki 4:17-36. By Jesus: Mt 9:18,24-26; Mr 5:35-42; Lu 7:13-15; 8:49-56. Healing of: Mt 15:28; 17:18; Mr 7:29-30; 9:23-27; Lu 8:42-56; 9:38-42; Joh 4:46-54. Character of, known by conduct: Pr 20:11. Blessed by Jesus: Mt 19:13-15; Mr 10:13-16; Lu 18:15-16. Future state of: Mt 18:10; 19:14. Minors: Ga 4:1-2. Of ministers: 1Ti 3:4; Tit 1:6. Alienated, Ishmael, to gratify Sarah: Ge 21:9-15. Amusements of: Job 21:11; Zec 8:5; 11:16-17; Lu 7:31-32. ThE GIFT OF GOD: Ge 4:1,25; 17:16,20; 28:3; 29:32-35; 30:2,6,17-20,22-24; 33:5; Ru 4:13; Job 1:21; Ps 107:38,41; 113:9; 127:3. God's CARE OF: Ex 22:22-24; De 10:18; 14:29; Job 29:12; Ps 10:14,18; 27:10; 68:5; 146:9; Jer 49:11; Ho 14:3; Mal 3:5. A BLESSING: Ge 5:29; 30:1; Ps 127:3-5; Pr 17:6; Isa 54:1; Jer 20:15. COMMANDMENTS TO: Ex 20:12; Le 19:3,32; De 5:16; Ps 119:9; 148:12-13; Pr 1:8-9; 3:1-3; 4:1-4,10-11,20-22; 5:1-2; 6:20-25; 8:32-33; 23:22,26; 27:11; Ec 12:1; La 3:27; Mt 15:4; 19:19; Mr 10:19; Lu 18:20; Eph 6:1-3; Col 3:20; 1Ti 4:12; 2Ti 2:22; Tit 2:6: COUNSEL OF PARENTS TO: 1Ki 2:1-4; 1Ch 22:6-13; 28:9-10,20: INSTRUCTION OF: Ex 13:8-10,14-16; De 4:9-10; 6:6-9; 11:19-20; 31:12-13; Jos 8:35; Ps 34:11; 78:1-8; Pr 1:1,4; 22:6; Isa 28:9-10; Joe 1:3; Joh 21:15; Ac 22:3: FALSE INSTRUCTION OF: Mr 7:9-13. PRAYER IN BEHALF OF: Ge 17:18; 2Sa 12:16; 1Ch 22:12; 29:19; Job 1:5. PROMISES AND ASSURANCES TO: Pr 3:1-10; 8:17,32; 23:15-16,24-25; 29:3; Isa 40:11; 54:13; Mt 18:4-5,10; 19:14-15; Mr 9:37; 10:13-16; Lu 9:48; 18:15-16; Ac 2:39; 1Jo 2:12-13: OF thE RIGHTEOUS, BLESSED OF GOD: Ge 6:18; 7:1; 12:7; 13:15; 17:7-8; 19:12,15-16; 21:13; 26:3-4,24; Le 26:44-45; De 4:37; 10:15; 12:28; 1Ki 11:13; 15:4; 2Ki 8:19; Ps 37:26; 102:28; 103:17-18; 112:2-3; Pr 3:33; 11:21; 12:7; 13:22; 20:7; Isa 44:3-5; 65:23; Jer 32:39; Ac 2:39; 1Co 7:14. CORRECTION OF: Pr 13:24; 19:18; 22:15; 23:13-14; 29:15,17; Eph 6:4; Col 3:21. PUNISHMENT OF: Ex 21:15,17; Le 20:9; De 21:18-21; 27:16; Mt 15:4; Mr 7:10. GOOD:. The Lord is with: 1Sa 3:19:. Know the Scriptures: 2Ti 3:15:. Their obedience to parents is well pleasing to God: Col 3:20:. Partake of the promises of God: Ac 2:39:. Shall be blessed: Pr 3:1-4; Eph 6:2-3:. Show love to parents: Ge 46:29:. Obey parents: Ge 28:7; 47:30:. Attend to parental teaching: Pr 13:1:. Take care of parents: Ge 45:9-11; 47:12; Mt 15:5:. Make their parents' hearts glad: Pr 10:1; 23:24; 29:17:. Honor the aged: Job 32:6-7:. Character of, illustrates conversion: Mt 18:3:. Illustrative of a teachable spirit: Mt 18:4. UNCLASSIFIED SCRIPTURES RELATING TO: Ne 12:43; Ps 8:2; Pr 10:1; 13:1; 15:5,20; 28:7; Ec 4:13; Mal 1:6; Mt 21:15-16. INSTANCES OF:. Shem and Japheth: Ge 9:23:. Isaac: Ge 22:6-12:. Esau: Ge 28:6-9:. Judah: Ge 44:18-34:. Joseph: Ge 45:9-13; 46:29; 47:11-12; 48:12; 50:1-13:. Moses: Ex 15:2; 18:7:. Jephthah's daughter: Jg 11:36:. Samson: Jg 13:24:. Ruth: Ru 1:15-17:. Samuel: 1Sa 2:26; 3:10:. Saul: 1Sa 9:5:. David: 1Sa 22:3-4; Ps 71:5,17:. Solomon: 1Ki 2:19-20; 3:3-13:. Abijah: 1Ki 14:13:. Obadiah: 1Ki 18:12:. Jehoshaphat: 1Ki 22:43; 2Ch 17:3:. The Israelitish maid, captive in Syria: 2Ki 5:2-4:. Jewish children: 2Ch 20:13; Ne 8:3:. Josiah: 2Ch 34:1-3:. Job: Job 29:4:. Elihu: Job 32:4-7:. Jeremiah: Jer 1:5-7:. Children in the temple: Mt 21:15:. John: Lu 1:80:. Jesus: Lu 2:52:. Timothy: 2Ti 1:5; 3:15. WICKED: Ge 8:21; Ex 21:15,17; Nu 32:14; De 21:18-21; 27:16; Job 13:26; 19:18; 20:11; 30:1,12; Ps 144:7-8,11; Pr 7:7; 10:1; 13:1; 15:5,20; 17:2,21,25; 19:13,26; 20:20; 22:15; 23:22; 28:7,24; 30:11,17; Ec 11:9-10; Isa 3:5; Jer 3:25; 7:17-18; 32:30; Eze 22:7; Mic 7:6; Mr 7:10; 13:12; Ro 1:30; 2Ti 3:2: WICKED, INSTANCES OF:. Canaan: Ge 9:25:. Lot's daughters: Ge 19:14,30-38:. Ishmael: Ge 21:9:. Eli's sons: 1Sa 2:12,22-25:. Samuel's sons: 1Sa 8:3:. Absalom: 2Sa 15:. Adonijah: 1Ki 1:5:. Abijam: 1Ki 15:3:. Ahaziah: 1Ki 22:52:. Children at Beth-el: 2Ki 2:23-24:. Samaritans' descendants: 2Ki 17:41:. Adrammelech and Sharezer: 2Ki 19:37; 2Ch 32:21:. Amon: 2Ki 21:21:. Sennacherib's sons: 2Ki 19:37. WORSHIP, ATTEND DIVINE: Jos 8:35; 2Ch 20:13; 31:16; Ezr 8:21; Ne 8:2-3; 12:43; Mt 21:15; Lu 2:46. SYMBOLICAL OF thE REGENERATED: Mt 18:2-6; Mr 9:36-37; 10:15; Lu 9:46-48. FIGURATIVE: 1Co 13:11; 14:20; 1Pe 2:2.'

Torrey's Topical Textbook provides references for the word children as: 'Christ was an example to.: Lu 2:51; Joh 19:26-27: Are a gift from God.: Ge 33:5; Ps 127:3: Are capable of glorifying God.: Ps 8:2; 148:12-13: SHOULD BE: Brought to Christ.: Mr 10:13-16: Brought early to the house of God.: 1Sa 1:24: Instructed in the ways of God.: De 31:12-13: Judiciously trained.: Pr 22:15; 29:17; Eph 6:4: SHOULD: Obey God.: De 30:2: Fear God.: Pr 24:21: Remember God.: Ec 12:1: Attend to parental teaching.: Pr 1:8-9: Honor parents.: Ex 20:12; Heb 12:9: Fear parents.: Le 19:3: Obey parents.: Pr 6:20; Eph 6:1: Take care of parents.: 1Ti 5:4: Honor the aged.: Le 19:32; 1Pe 5:5: Not imitate bad parents.: Eze 20:18: An heritage from the Lord.: Ps 113:9; 127:3: NOT to HAVE,: Considered an affliction.: Ge 15:2-3: A reproach in Israel.: 1Sa 1:6-7: Anxiety of the Jews for.: Ge 30:1; 1Sa 1:5,8: Often prayed for.: 1Sa 1:10-11: Often given in answer to prayer.: Ge 25:21; 1Sa 1:27; Lu 1:13: Treatment of, after birth, noticed.: Eze 16:4: Mostly nursed by the mothers.: 1Sa 1:22; 1Ki 3:21; Ps 22:9; Song 8:1: Weaning of, a time of joy and feasting.: Ge 21:8; 1Sa 1:24: Circumcised on the eighth day.: Php 3:5: Named at circumcision.: Lu 1:59; 2:21: WERE NAMED: After relatives.: Lu 1:59,61: From remarkable events.: Ge 21:3; 18:13; Ex 2:10; 18:3-4: From circumstances connected with their birth.: Ge 25:25; 35:18; 1Ch 4:9: Often by God.: Isa 8:3; Ho 1:4,6,9: Often numerous.: 2Ki 10:1; 1Ch 4:27: Numerous, considered an especial blessing.: Ps 115:14; 127:4-5: Sometimes born when parents were old.: Ge 15:3; 17:17; Lu 1:18: MALE,: If first born, belonged to God and were redeemed.: Ex 13:12-13,15: Birth of, announced to the father by a messenger.: Jer 20:15: Under the care of tutors, till they came of age.: 2Ki 10:1; Ga 4:1-2: Usefully employed.: 1Sa 9:3; 17:15: Inherited the possessions of their father.: De 21:16-17: Received the blessing of their father before his death.: Ge 27:1-4; 48:15; 49: FEMALE,: Taken care of by nurses.: Ge 35:8: Usefully employed.: Ge 24:13; Ex 2:16: Inherited property in default of sons.: Nu 27:1-8; Jos 17:1-6: Fondness and care of mothers for.: Ex 2:2-10; 1Sa 2:19; 1Ki 3:27; Isa 49:15; 1Th 2:7-8: Of God's people, holy.: Ezr 9:2; 1Co 7:14: Of God's people, interested in the promises.: De 29:29; Ac 2:39: Prosperity of, greatly depended on obedience of parents.: De 4:40; 12:25,28: Frequently bore the curse of parents.: Ex 20:5; Ps 109:9-10: WERE REQUIRED: to honor their parents.: Ex 20:12: to attend to instruction.: De 4:9; 11:19: to submit to discipline.: Pr 29:17; Heb 12:9: to respect the aged.: Le 19:32: Mode of giving public instruction to.: Lu 2:46; Ac 22:3: Power of parents over, during the patriarchal age.: Ge 9:24; 21:14; 38:24: Often wicked and rebellious.: 2Ki 2:23: Rebellious, punished by the civil power.: Ex 21:15-17; De 21:18-21: Sometimes devoted their property to avoid supporting parents.: Mt 15:5; Mr 7:11-12: Could demand their portion during father's life.: Lu 15:12: Amusements of.: Zec 8:5; Mt 11:16-17: Casting out of weak, etc. alluded to.: Eze 16:5: Inhuman practice of offering to idols.: 2Ki 17:31; 2Ch 28:3; 33:6: ILLEGITIMATE,: Had no inheritance.: Ge 21:10,14: Not cared for by the father.: Heb 12:8: Excluded from the congregation.: De 23:2: Sometimes sent away with gifts.: Ge 25:6: Despised by their brethren.: Jg 11:2: Destruction of, a punishment.: Le 26:22; Eze 9:6; Lu 19:44: Grief occasioned by loss of.: Ge 37:35; 44:27-29; 2Sa 13:37; Jer 6:26; 31:15: Resignation manifested at loss of.: Le 10:19-20; 2Sa 12:18-23; Job 1:19-21.'

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The functional definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Prophesying may serve the unbeliever one-time but does not continue because the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14). Please also see the note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

We find forms of the word tutor within this verse within the Bible. Webster's 1828 dictionary defines tutor as: 'n. L. from tuero, to defend. 1. In the civil law, a guardian; one who has the charge of a child or pupil and his estate. 2. One who has the care of instructing another in various branches or in any branch of human learning. Some gentlemen employ a tutor to teach in their families, others to attend a son in his travels. 3. In universities and colleges, an officer or member of some hall, who has the charge of instructing the students in the sciences and other branches of learning. In the American colleges, tutors are graduates selected by the governors or trustees, for the instruction of undergraduates of the three first years. they are usually officers of the institution, who have a share, with the president and professors, in the government of the students.
TU'TOR, v.t. to teach; to instruct. 1. to treat with authority or severity. 2. to correct.' Nave's Topical Bible provides references for the word tutor as: '2Ki 10:1; Ac 22:3; Ga 4:1-2'

We find forms of the word governor occurring 82 times in 79 verses of the Bible, 28 times in 27 verses of the New Testament, and in Galatians, only in our current sentence. Smith's Bible Dictionary defines governor as: 'In the Authorized Version this one English word is the representative of no less than ten Hebrew and four Greek words. 1. the chief of a tribe or family. 2. A ruler in his capacity of lawgiver and dispenser of justice. 3. A ruler consider especially as having power over the property and persons of his subjects: Ge 24:2; Jos 12:2; Ps 100:5. The governors of the people, in 2Ch 23:20 appear to have been the king's body-guard; cf. 2Ki 11:19. 4. A prominent personage, whatever his capacity. It is applied to a king as the military and civil chief of his people: 2Sa 5:2; 6:21; 1Ch 29:22. Tothe general of an army: 2Ch 32:21; and to the head of a tribe: 2Ch 19:11. It denotes an officer of high rank in the palace, the lord high chamberlain: 2Ch 28:7. It is applied in: 1Ki 10:15. Tothe petty chieftains who were tributary to Solomon: 2Ch 9:14. Tothe military commander of the Syrians: 1Ki 20:24. The Assyrians: 2Ki 18:24; 23:8. The Chaldeans: Jer 51:23; and the Medes: Jer 51:38. Under the Persian viceroys, during the Babylonian captivity, the land of the Hebrews appears to have been portioned out among governors (pachoth) inferior in rank to the satraps: Ezr 8:30. like the other provinces which were under the dominion of the Persian king: Ne 2:7,9. It is impossible to determine the precise limits of their authority or the functions which they had to perform. It appears from Ezr 6:8 that these governors were entrusted with the collection of the king's taxes; and from Ne 5:18; 12:26 that they were supported by a contribution levied upon the people, which was technically termed the bread of the governor comp: Ezr 4:14. They were probably assisted in discharging their official duties by A council: Ezr 4:7; 6:6. The governor beyond the river had a judgment-seat beyond Jerusalem, from which probably he administered justice when making a progress through his province\: Ne 3:7. At the time of Christ Judea was a Roman province, governed by a procurator (governor) appointed by Rome.'

We find forms of the word father occurring 1720 times in 1512 verses of the Bible, 430 times in 382 verses of the New Testament, and in Galatians, in: 1:1:1,3-4; 1:14; our current sentence and 4:6. Smith's Bible Dictionary defines father as: 'The position and authority of the father as the head of the family are expressly assumed and sanctioned in Scripture, as a likeness of that of the Almighty over his creatures. It lies of course at the root of that so-called patriarchal government, Ge 3:16; 1Co 11:3. which was introductory to the more definite systems which followed, and which in part, but not wholly, superseded it. the father's blessing was regarded as conferring special benefit, but his malediction special injury, on those on whom it fell, Ge 9:25,27; 27:27-40; 48:15,20; 49:1. ... and so also the sin of a parent was held to affect, in certain cases, the welfare of his descendants. 2Ki 5:27. The command to honor parents is noticed by St. Paul as the only one of the Decalogue which bore a distinct promise, Ex 20:12; Eph 6:2. and disrespect towards them was condemned by the law as one of the worst crimes. Ex 21:15,17; 1Ti 1:9. It is to this well-recognized theory of parental authority and supremacy that the very various uses of the term father in Scripture are due. Fathers is used in the sense of seniors, Ac 7:2; 22:1. and of parents in general, or ancestors. Da 5:2; Jer 27:7; Mt 23:30,3.'

Thompson Chain Topics provides references for the word father as: '(General References to): 1Ch 29:10; Ps 68:5; Isa 63:16; 64:8; Mt 6:9; 7:11; Ro 8:15; 1Pe 1:17. (God Spoken of as the Father of all Men): De 32:6; Mal 2:10; Mt 23:9; Ro 3:29; 1Co 8:6; Eph 4:6; Heb 12:9; 1Jo 5:7'

Nave's Topical Bible provides references for the word father as: 'An idolatrous title of priests: Jg 17:10. Forbidden to be used as a title among the disciples: Mt 23:9. PARENTS: Covenant, benefits of, entailed on children: Ge 6:18; Ex 20:6; Ps 103:17. Curses entailed: Ex 20:5; Le 20:5; Isa 14:20; Jer 9:14; La 5:7; Eze 16:44; 45. Involved in children's wickedness: 1Sa 2:27-36; 4:10-22. Partiality of: Isaac for Esau: Ge 25:28: Rebekah for Jacob: Ge 25:28; 27:6-17: Jacob for Joseph: Ge 33:2; 37:3; 48:22: Jacob for Benjamin: Ge 42:4. Parental affection exemplified by: Hagar: Ge 21:15-16: Rebekah's mother: Ge 24:55: Isaac and Rebekah: Ge 25:28: Isaac: Ge 27:26-27: Laban: Ge 31:26-28: Jacob: Ge 37:3-4; 42:4,38; 43:13-14; 45:26-28; 48:10-11: Moses' mother: Ex 2: Naomi: Ru 1:8-9: Hannah: 1Sa 2:19: David: 2Sa 12:18-23; 13:38-39; 14:1,33; 18:5,12-13,33; 19:1-6: Rizpah: 2Sa 21:10: the true mother of the infant brought to Solomon: 1Ki 3:22-28: Mary: Mt 12:46; Lu 2:48; Joh 2:5; 19:25: Jairus: Mr 5:23: Father of the demoniac: Mr 9:24: the nobleman: Joh 4:49. Indulgent: Eli: 1Sa 2:27-36; 3:13-14: David: 1Ki 1:6. Paternal blessings of: Noah: Ge 9:24-27: Abraham: Ge 17:18: Isaac: Ge 27:10-40; 28:3-4: Jacob: Ge 48:15-20; 49:1-28. Prayers on behalf of children: Of Hannah: 1Sa 1:27: Of David: 2Sa 7:25-29; 1Ch 17:16-27; 2Sa 12:16; 1Ch 22:12; 29:19: Of Job: Job 1:5. Paternal reproaches: Ge 9:24-25; 49:3-7. UNCLASSIFIED SCRIPTURES RELATING TO: Ge 18:19; Ex 10:2; 12:26-27; 13:8,14; 20:5,10; 21:17; Le 20:9; 23:3; De 4:9-10; 6:7,20-24; 11:18-21; 32:46; Ps 78:5-6; 103:13; Pr 3:12; 13:22,24; 19:18; 22:6,15; 23:13-14; 27:11; 29:15,17; 31:28; Isa 38:19; 49:15; 66:13; Jer 31:1; 49:11; La 5:7; Joe 1:3; Mal 4:6; Mt 10:37; Lu 11:11-13; 2Co 12:14; Eph 6:4; Col 3:21; 1Th 2:11; 1Ti 3:4-5,12; 5:8; Tit 1:6; 2:4; Heb 12:7.'

Torrey's Topical Textbook provides references for the word The Father as: 'Find mercy in God.: Ho 14:3: GOD WILL: Be a father of.: Ps 68:5: Be a helper of.: Ps 10:14: Hear the cry of.: Ex 22:23: Execute the judgment of.: De 10:18; Ps 10:18: Punish those who oppress.: Ex 22:24; Isa 10:1-3; Mal 3:5: Punish those who judge not.: Jer 5:28-29: Visit in affliction.: Jas 1:27: Let them share in our blessings.: De 14:29: Defend.: Ps 82:3; Isa 1:17: Wrong not, in judgment.: De 24:17: Defraud not.: Pr 23:10: Afflict not.: Ex 22:22: Oppress not.: Zec 7:10: Do no violence to.: Jer 22:3: Blessedness of taking care of.: De 14:29; Job 29:12-13: thE WICKED: Rob.: Isa 10:2: Overwhelm.: Job 6:27: Vex.: Eze 22:7: Oppress.: Job 24:3: Murder.: Ps 94:6: Judge not for.: Isa 1:23; Jer 5:28: A curse on those who oppress.: De 27:19: Promises with respect to.: Jer 49:11: A type of Zion in affliction.: La 5:3: Exemplified.: Lot, Ge 11:27-28: Daughters of Zelophehad, Nu 27:1-5: Jotham, Jg 9:16-21: Mephibosheth, 2Sa 9:3: Joash, 2Ki 11:1-12: Esther, Es 2:7.'

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

Please see the note for Luke 3:13 about the word appoint. Webster's 1828 defines this word as: 'to fix; to settle; to establish; to make fast. When he appointed the foundations of the earth. Prov. 8. 2. to constitute, ordain, or fix by decree, order or decision. Let Pharaoh appoint officers over the land. Gen. 41. He hath appointed a day in which he will judge the world. Act. 17. 3. to allot, assign or designate. Aaron and his sons shall appoint every one to his service. Num 4. These cities were appointed for all the children of Israel. Josh. 20. 4. to purpose or resolve; to fix the intention. Forso he had appointed. Acts 20. 5. to ordain, command or order. Thy servants are ready to do whatever my Lord the King shall appoint. 2Sam. 15. 6. to settle; to fix, name or determine by agreement; as, they appointed a time and place for the meeting'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'That. Ga 4:23,29; Ge 24:2-3; 2Ki 10:1-2; 11:12; 12:2'

Home Start of Chapter

C4-S2 (Verse 3-5) Our spiritual inheritance follows the same principal.

Equivalent Section: As spiritual children, God's people were in bondage.

Even so we,
when we were children,
were in bondage under the elements of the world:.

Equivalent Section: God redeemed us that we might receive the adoption of sons.

But when the fulness of the time was come,
God sent forth his Son,
made of a woman,
made under the law,
To redeem them that were under the law,
that we might receive the adoption of sons..

Notice that this sentence starts with Even so. That means that the principal of the first sentence is applied to this sentence. Please see the note above as it explains the context for this sentence.

This verse is talking about the Son of God Who made it possible for us to be adopted as sons of God. Every place that the Bible uses the word son it is talking about a person who receives the character of the father even if he is not their physical father. One example is Paul and Timothy. Thus, our sentence is telling us that one reason that God sent the Son of God is so that we could receive the character of God the Father and learn to act like the Son of God. Therefore, saved people who refuse to take on the character of God the Father do not receive the approval of God the Father and do not receive the inheritance. They may be saved, but, as mentioned elsewhere on this site, they will be 'homeless in Heaven' because they refused God's requirements to receive the rest of the inheritance.

Notice that this sentence also tells us that the Son of God was made of a woman. One of the neglected doctrines of today is the humanity of Jesus. This is explained in Hebrews 2:9-18. The Study called Jesus used the Holy Spirit explains how He did not use His own power as God but lived as a weak human being until His death and resurrection. He is our example of how to live in the flesh by the power of the Holy Spirit and there is a lot of truth to the saying 'What Did Jesus Do?'. This word is used times in verses, of which times occur in the Old Testament. However, we need to search the Gospels to find the truthful answer to that question and not take some liar's word.

Notice that this sentence also says made under the law. A lot of the New Testament, and several notes on this site, deal with legal principles. Simply put, God would not be righteous to condemn all devils if He also broke the Law. Therefore, the Son of God had to redeem us within the limits of the law.

Finally, we have why he did it: that we might receive the adoption of sons. As already explained in notes for this chapter, He could have saved us and not provided all of the additional promises. God wanted to give additional blessings but limited it to those saved people who met His requirements. (See note of prior sentence). Those saved people who refuse to spiritually mature enough to have their life display the character of God the Father, have not come to the time appointed of the father (4:1-2). Thus, they do not receive the inheritance (3:18).

Now that we have looked at the phrases, we need to put them together according to the grammar. The phrases Even so we, when we were children is talking about when we were children of God (saved) but had not yet received the blessings that God reserves for those people who have spiritually matured enough for God to declare that they are also sons. The rest of this sentence lets us know that this was not possible until the New Testament because, in the Old Testament, people did not receive the indwelling Holy Spirit to teach them how to act like a son of God. The rest of the First Segment explains this when it says were in bondage under the elements of the world. That is, the change of days and seasons told them when a sabbath occurred and when they were required to worship God. However, our Second Equivalent Section tells us the opposite because it starts with the word but, which follows a colon. Thus, after the Son of God came and made is possible for us to receive the indwelling Holy Ghost (To redeem them that were under the law, that we might receive the adoption of sons), we can know when and how to worship God by obeying the Holy Ghost and don't have to wait for the correct day of the week.

Please also notice that our sentence tells us that when the Son of God redeemed them that were under the law, He 'bought back' the saved who were in bondage under the elements of the world. That is; He paid the price so that our worship is no longer fixed according to the calendar.

Please see the note for 2Peter 2:19 about the word bondage. Please also see the note for 1Corinthians C7S16 about the word bond. The functional definition for both of these words is: 'Slavery or involuntary servitude; captivity; imprisonment; restraint of a person's liberty by compulsion'. In John 8:33 we are told that sin puts us into bondage. Please also note that our personal relationship with Christ can make us free.

We find forms of the word element only in: our current sentence; 4:9; 2Peter 3:10 and 2Peter 3:12. Easton's Bible Dictionary defines elements as: 'In its primary sense, as denoting the first principles or constituents of things, it is used in 2Pe 3:10: the elements shall be dissolved. In a secondary sense it denotes the first principles of any art or science. in this sense it is used in GA 4:3,9; Col 2:8,20, where the expressions, elements of the world, week and beggarly elements, denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. they are of the world, because they are made up of types which appeal to the senses. they are weak, because insufficient; and beggarly, or poor, because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is. ' Thompson Chain Topics provides references for the word element as: 'Ge 7:4; Ex 9:33; De 11:17; Job 37:6; Ps 148:8; Jer 10:13.'

Please see the notes for Romans C16S33; 1Corinthians C1S19; 2Timothy C1S5 and World in 1John about the word world. The functional definition is: 'The world is not the earth but is all of the people in the earth and often is used for the majority opinion / thought process. That opinion / thought process is the result of lost people thinking that they know better than God does and believe Satan's lie'.

Please see the note for Colossians 2:9 about the word fulness. The functional definition is: 'the things and actions which make something full'.

We only find the expression fulness of time only in our current sentence and in Ephesians 1:7-12. We find forms of the word fulness occurring 25 times in the Bible and, in the New Testament, in: John 1:16; Romans 11:12, 25; 15:29; 1Corinthians 10:26, 28; our current sentence; Eph 1:10, 23; 3:19; 4:13; Colossians 1:19; 2:9. We find forms of the word time occurring 706 times in 700 verses of the Bible, 200 times in 189 verses of the New Testament, and in Galatians, in: 1:13; 1:23; 4:2; our current sentence; 4:10 and 5:21.

We find forms of the word woman occurring 382 times in 350 verses of the Bible, 113 times in 102 verses of the New Testament, and in Galatians, in: our current sentence; 4:22; 4:23; 4:30; and 4:31;. Morrish Bible Dictionary defines woman as: 'It is evident from scripture that women were anciently held in much more honour and esteem in Eastern countries than they are now. Solomon, speaking of women, said that such as his soul sought for he did not find one in a thousand. Ec 7:28. this tells of fallen human nature; but the true thought of woman is that she is the glory of the man, his true helpmeet. this is fulfilled in the relationship of the church to Christ.
In the N.T. the true place of the woman in subjection to the man is plainly stated, as indicated in creation; and in the assembly the woman is to be silent, and not to teach. Her bearing and deportment are expressive of what she learns as taught of Christ. 1Co 11:3-15; 14:34-35; 1Ti 2:11. 12. Nevertheless women were greatly honoured in ministering to the Lord, and are accredited as helping on the work of the Lord in the gospel and among the saints. Lu 8:2-3; 23:27,55-56; Ro 16:1,3,6; Php 4:2-3; 2Jo 1:10.'

Thompson Chain Topics provides references for the word woman as: 'Select Reading Prov. 31:1-31: Creation and Temptation of: Ge 1:27; 2:22; 3:1,6,13; 2Co 11:3; 1Ti 2:14. Rights of: Nu 27:1-8. The Subjection of: Ge 3:16; 1Co 11:3; 14:34; Eph 5:22; 1Ti 2:11; 1Pe 3:1,5.'

Torrey's Topical Textbook provides references for the word woman as: 'Origin and cause of the name: Ge 2:23. ORIGINALLY MADE: By God in His own image: Ge 1:27. From one of Adam's ribs: Ge 2:21-22. Forman: 1Co 11:9. Tobe an helpmeet for man: Ge 2:18,20. Subordinate to man: 1Co 11:3. Tobe the glory of man: 1Co 11:7. Deceived by Satan: Ge 3:1-6; 2Co 11:3; 1Ti 2:14. Led man to disobey God: Ge 3:6,11-12. Curse pronounced on: Ge 3:16. Salvation promised through the seed of: Ge 3:15; Isa 7:14. Safety in childbirth promised to the faithful and holy: 1Ti 2:15. CHARACTERIZED AS: Weaker than man: 1Pe 3:7. Timid: Isa 19:16; Jer 50:37; 51:30; Na 3:13. Loving and affectionate: 2Sa 1:26. Tender and constant to her offspring: Isa 49:15; La 4:10. Towear her hair long as a covering: 1Co 11:15. Good and virtuous, described: Pr 31:10-28. Virtuous, held in high estimation: Ru 3:11; Pr 31:10,30. FREQUENTLY: Fond of self-indulgence: Isa 32:9-11. Subtle and deceitful: Pr 7:10; Ec 7:26. Silly and easily led into error: 2Ti 3:6. Zealous in promoting superstition and idolatry: Jer 7:18; Eze 13:17,23. Active in instigating to iniquity: Nu 31:15-16; 1Ki 21:25; Ne 13:26. Generally wore a vail in the presence of the other sex: Ge 24:65. Generally lived in a separated apartment or tent: Ge 18:9; 24:67; Es 2:9,11. Submissive and respectful to husbands: 1Pe 3:6; Ge 18:12. OF DISTINCTION: Fair and graceful: Ge 12:11; 24:16; Song 1:8; Am 8:13. Haughty in their deportment: Isa 3:16. Fond of dress and ornaments: Isa 3:17-23. Wore their hair plaited and adorned with gold and pearls: Isa 3:24; 1Ti 2:9. Of the poorer classes swarthy from exposure to the sun: Song 1:5-6. YOUNG: Called maids: Ex 2:8; Lu 8:51-52. Called damsels: Ge 24:55; Mr 5:39. Called virgins: Ge 24:16; La 1:4. Gay and mirthsome: Jg 11:34; 21:21; Jer 31:13; Zec 9:17. Kind and courteous to strangers: Ge 24:17. Fond of ornaments: Jer 2:32. Required to learn fRomans imitate their elders: Tit 2:4. Inherited parents' property when there was no male heir: Nu 27:8. Could not marry without consent of parents: Ge 24:3; 34:6; Ex 22:17. Not to be given in marriage considered a calamity: Jg 11:37; Ps 78:63; Isa 4:1. Often taken captive: La 1:18; Eze 30:17-18. Punishment for seducing, when betrothed: De 22:23-27. Punishment for seducing when not betrothed: Ex 22:16-17. Often treated with great cruelty in war: De 32:25; La 2:21; 5:11. Of distinction, dressed in robes of various colors: 2Sa 13:18; Ps 45:14. Were required to hear and obey the law: Jos 8:35. Had a court of the tabernacle assigned to them: Ex 38:8; 1Sa 2:2. Allowed to join in the temple-music from the time of David: 1Ch 25:5-6. OFTEN ENGAGED IN: Domestic employments: Ge 18:6; Pr 31:15. Agriculture: Ru 2:8; Song 1:6. Tending sheep: Ge 29:9; Ex 2:16. Drawing and carrying water: Ge 24:11,13,15-16; 1Sa 9:11; Joh 4:7. Grinding corn: Mt 24:41; Lu 17:35. Spinning: Pr 31:13-14. Embroidery: Pr 31:22. Celebrating the victories of the nation: Ex 15:20-21. Attending funerals as mourners: Jer 9:17,20. Vows of, when married not binding upon the husband: Nu 30:6-8. Unfaithfulness of, when married found out by the waters of jealousy: Nu 5:14-28. Punishment for injuring, when with child: Ex 21:22-25. Tobe governed by, considered a calamity by the Jews: Isa 3:12. Tobe slain by, considered a great disgrace: Jg 9:54. Considered a valuable booty in war: De 20:14; 1Sa 30:2. Often treated with great cruelty in war: 2Ki 8:12; La 5:11; Eze 9:6; Ho 13:16. ILLUSTRATIVE: (Gloriously arrayed,) of the Church of Christ: Ps 45:13; Ga 4:26; Re 12:1. (Delicate,) of backsliding Israel: Jer 6:2. (Chaste and holy,) of saints: Song 1:3; 2Co 11:2; Re 14:4. (Lewd,) of the Roman apostacy: Re 17:4,18. (Wise,) of saints: Mt 25:1-2,4. (Foolish,) of mere professors: Mt 25:1-3. (At ease and careless,) of a state of carnal security: Isa 32:9,11. (Forsaken,) of Israel in her captivity: Isa 54:6.'

Please see the note for Romans C9S19 about the phrase What is man.

Please see the note for 2:15-16 for links to where this epistle uses the word law along with links to notes in several other Book Studies which deal with how law is used in other epistles. Please also see the following notes about law: law of works: Romans C3S27. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. religious part of Moses' law: Hebrews 19:29-LJC. righteousness of the Law: Ephesians 4:7-LJC. Law and faith: Romans C3S25. Mosaic Law added: Galatians C3S22. Within this epistle, law means 'what was misrepresented in order to teach doctrinal error'. Please also see the following notes about law: Mosaic Law added: Galatians C3S22. Law and faith: Romans C3S25. righteousness of the Law: Ephesians 4:7-LJC. religious part of Moses' law: Hebrews 19:29-LJC. Law defined: Romans C6S16; 1Corinthians C6S1. kinds of laws that apply to us tday: Romans C3S31; 1Corinthians 9:21-LJC. law of works: Romans C3S27.

Please see the notes for 1:9 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

The note for Romans 8:15 which has links to every verse in the New Testament which uses the word adoption along with the definition from Webster's 1828 dictionary. The functional definition is: 'The act of adopting, or the state of being adopted; the taking and treating of a stranger as one's own child'.

Please notice that our last phrase says that we might receive the adoption of sons. The word might means that this is conditional. John 1:12 tells us But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. Please notice that the word received is past-tense and the phrase to become is furure-tense. This means that to become the sons of God happens after we received him. A son receives the character of the father. We were adopted so that we could receive God's character. People who refuse to receive God's character, and yet claim to be saved, are claiming that God wasted His effort to redeem and adopt them.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ga 3:19,24-25 in. Ga 4:9,25,31; 2:4; 3:23; 5:1; Mt 11:28; Joh 8:31; Ac 15:10; Ro 8:15 elements. or, rudiments. Ga 4:9; Col 2:8,20; Heb 7:16
the fulness. Ge 49:10; Da 9:24-26; Mal 3:1; Mr 1:15; Ac 1:7; Eph 1:10; Heb 9:10 God. Isa 48:16; Zec 2:8-11; Joh 3:16; 6:38; 8:42; 10:36; 1Jo 4:9-10,14 exp: Ro 8:3; Eph 4:6; 1Ti 3:16. made. Isa 9:6-7; Mic 5:2; Zec 6:12; Lu 2:10-11; Joh 1:14; Ro 1:3; 9:5; Php 2:6-8; 1Ti 3:16; Heb 2:14; 10:5-7; 1Jo 4:2 of a. Ge 3:15; Isa 7:14; Jer 31:22; Mic 5:3; Mt 1:23; Lu 1:31,35; 2:7 made under. Mt 3:15; 5:17; Lu 2:21-27; Ro 15:8; Col 2:14 General references. exp: Ex 37:6; 40:12; Le 15:28; 25:48; Joh 5:1.
redeem. Ga 4:21; 3:13; Mt 20:28; Lu 1:68; Ac 20:28; Eph 1:7; 5:2; Col 1:13-20; Tit 2:14; Heb 1:3; 9:12,15; 1Pe 1:18-20; 3:18; Re 5:9; 14:3 that we. Ga 4:7; 3:26; Joh 1:12; Ro 8:19,23; 9:4; Eph 1:5 General references. exp: Le 25:48; Ga 3:26.'

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C4-S3 (Verse 6) Each phrase below has equal importance.

And because ye are sons,
God hath sent forth the Spirit of his Son into your hearts,
crying,
Abba,
Father..

This sentence starts with And, which adds it to the prior sentences. In our first sentence we learned that the heir had no claims until the time appointed of the father and had to obey tutors and governors. Then in our second sentence, we learned that in the same way (even so) we were in bondage, when we were (spiritual) children. In order to get out of bondage, we had to arrive at the time appointed of the father (the time that we proved that we were spiritually mature enough to act like the Son of God and receive personal training from God). Our third sentence told us that that time arrived when God sent forth his Son so that we might receive the adoption of sons.

Thus, our context tells us that sons are not in bondage to a bunch of religious rules. However, we did not become a son until after we took on the character of God the Father and our freedom is to act like the Father, and not to go sin (Psalms 119:45; Romans 8:20-21; 2Corinthians 3:17; Galatians 2:3-5, 13; James 1:25-27; 1Peter 2:15-16; 2Peter 2:19-20). Our sentence tells us that God helps us to continue to act like sons by sending the Spirit of his Son into your hearts. As 2Peter 2:19-20 warns us, if we refuse to follow God's Spirit and we return to corruption then we are again brought in bondage by that corruption and the latter end is worse with them than the beginning.

I've always heard, and believe it is true, that the term Abba is a term of endearment like 'Daddy'. You don't use terms of endearment when you are fighting with someone, especially when you start dragging law into the argument. The people in the churches of Galatia had gone from a personal relationship with God, that is based upon endearment, to one based upon Law. As Paul has already shown in preceding verses and chapters, we get far more from God the Father based upon endearment that we get based upon law. God hath sent forth the Spirit of his Son into your hearts to help us maintain a relationship based upon endearment whereby we can cry Abba, Father.

In addition, to that consideration, our sentence literally says that we can cry Abba, Father because ye are sons. The word ye means 'each and every one of you personally'. Unless we 'personally receive the character' of God the Father, then this because does not apply to us.

Please note that our sentence tells us that God hath sent forth the Spirit of his Son. This is not the Holy Spirit, Who is a different person in the Trinity. This is the Spirit that comes from the Son of God and Who teaches us now to become the sons of God after we are saved. Please see the note for Romans 8:9 and for John 1:12.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Romans C10S6; 2Corinthians C2S4 and Colossians C2S1 about the word heart. The functional definition for this word is: 'Our heart controls the same things as our soul only where the soul deals with the long term the heart deals with the short term and we control our heart directly while the soul is the accumulated actions of our heart. Both are the way we think (mind), the way we emotionally respond to circumstances (emotions) and the method we use to make decisions (will)'. Please also see the note for Galatians C6S6 about the phrase Lord looketh on the heart. Please also see the note for Ephesians C4S8 about the phrase wicked heart. Forms of the word heart are found in this Gospel in: Matthew 5:8; Matthew 5:28; Matthew 6:21; Matthew 9:4; Matthew 11:29; Matthew 12:34; Matthew 12:35; Matthew 12:40; Matthew 13:15; Matthew 13:19; Matthew 15:8; Matthew 15:18; Matthew 15:19; Matthew 18:35; Matthew 19:8; Matthew 22:37; Matthew 24:48.

Please see the note for 4:1 for links to every place in this epistle where forms of the word father is used along with links to notes in other Studies and links provided by other commentators and a definition from Smith's Bible Dictionary. The functional definition is: 'the being who gives his character to his son'. in this case, it is 'God the Father who passes his character to the true sons of God'.

Please also see the note for This verse in the Word Study on Spirit. Please also see the note for This verse in the Lord Jesus Christ Study. We only find the word abba is used in Mark 14:36; Romans 8:15 and our current sentence.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'. This word is also used, in this Bible book, in: Galatians 4:27.

Please see the note for Hebrews 1:5 about the word father. The functional definition is: 'the man who passes his character to the son'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'God. Lu 11:13; Joh 7:39; 14:16; Ro 5:5; 8:15-17; 2Co 1:22; Eph 1:13; 4:30 exp: Eph 4:6. The Spirit. Joh 3:34; 15:26; 16:7; Ro 5:5; 8:9,15; 1Co 15:45; Php 1:19; 1Pe 1:11; Re 19:10 crying. Isa 44:3-5; Jer 3:4,19; Mt 6:6-9; Lu 11:2; Ro 8:26-27; Eph 2:18; 6:18; Heb 4:14-16; Jude 1:20 General references. exp: Ga 3:26.'

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C4-S4 (Verse 7) How to receive God's inheritance.

First Step: Change from the role of a servant to the role of a son.

Wherefore thou art no more a servant,
but a son;.

Second Step: Receive the inheritance through Christ.

and if a son,
then an heir of God through Christ..

Please see the note for this sentence in the Lord Jesus Christ Study under Christ. As explained there, our inheritance is through Christ. Unless we go through our ongoing personal relationship that requires us to stay in Christ, we will not receive the inheritance.

This sentence starts with Wherefore, which means 'No matter where or when you look, this is the result'. When God makes us a son, we remain that and have access to the inheritance. However, this is based (wherefore) upon the prior sentences where we saw that if we return to sin, while being a son, the consequences are far worse than if we had done the same while being a servant. We also see that this is a Two-Step process and you can't take the Second Step until after taking the First Step. That means that you have to give up following a bunch of religious rules and accept the consequences of being a son before you can get the rewards that are reserved for sons. Of course, an inheritance is a future reward that is based upon a present personal relationship.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The functional definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Prophesying may serve the unbeliever one-time but does not continue because the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14). Please also see the note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'thou. Ga 4:1-2,5-6,31; 5:1 but. Ga 3:26 exp: Joh 8:35. if. Ga 3:29; Ro 8:16-17 heir. Ge 15:1; 17:7-8; Ps 16:5; 73:26; Jer 10:16; 31:33; 32:38-41; La 3:24; 1Co 3:21-23; 2Co 6:16-18; Re 21:7 exp: Ge 21:10.'

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C4-S5 (Verse 8) Even the lost man knows to serve.

Howbeit then,
when ye knew not God,
ye did service unto them which by nature are no gods..

Paul is reminding them that when they were lost they knew that they had to serve a greater power and they proved it by doing service. However, (Howbeit), now that they are saved, they ignore the true God. Paul finds this incredible. Servants and children were known for hiding from the master because they were trying to avoid work or were doing things that the master would not like. However, an heir is going to end up with everything that the master has. Therefore, a true heir did not avoid the master but did everything he could to help the master increase the wealth that he would eventually inherit. These people were claiming to be heirs, but refusing to act like their claim.

Please see the note for 3:7 for links to every place that Galatians uses any form of the word know along with links to other Studies which also use forms of the word know. The functional definition is: 'A clear and certain perception of that which exists, or of truth and fact; and the perception of the connection and agreement, or disagreement between various truths and acts. Within the Biblical usage is the knowledge that comes only from personal intimate experience'. Please also see the notes for Romans C10S25; 1Corinthians C1S11; Galatians C3-S9 and know in 1John about the word know. Please see the notes for 2Peter 1:2-LJC; 2Peter 2:20-LJC and Philippians 1:9-11 about the word knowledge. Please see the note for Romans C11S4 about the word foreknow. The note for Romans 6:3 has links to every place in the Bible which uses the phrase Know ye not and which (effectively) asks 'How could you not know something that is so obvious?'. Please see the note for 1Corinthians C16S17 about the word acknowledge. There are different levels of knowledge which can vary based upon their source, how the knowledge is obtained and more. True Biblical knowledge includes the most intimate and personal type of knowledge which comes from personal experience.

Please see the notes for Romans C16S21 and 2Timothy C1-S2 about the word serve, along with additional information. The functional definition is: ' to work for; to bestow the labor of body and mind in the employment of another'. Please notice the th on the word serveth. This means that it is a service which 'keeps on keeping on serving'. Prophesying may serve the unbeliever one-time but does not continue because the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned. (1Corinthians 2:14). Please also see the note for 7:21 for notes and links to every sentence in this epistle which use any form of the word servant, along with additional information. Please also see the note for Philippians 2:17 about the word service, along with additional information.

Please also see the notes for Romans C11S25 and 1Corinthians C11S14 for links to every place in the Bible where any form of the word natural is used.

We find forms of the word nature only in the New Testament in: Romans 1:26; 2:14, 27; 11:24; 1Corinthians 11:14; 2:15; our current sentence; Ephesians 2:3; Hebrews 2:16; James 3:6; 2Peter 1:4. Morrish Bible Dictionary defines nature as: 'The inherent qualities of a being manifested in the various characteristics which mark and display its existence: the aggregate of such qualities is what is termed its nature, and one class or order of being is thus distinguished from another. Men by nature are the children of wrath, Eph 2:3; whereas the Christian becomes morally partaker of the divine nature, 2Pe 1:4; of which love is the characteristic: he is made partaker of God's holiness. Heb 12:10. the work of God in the Christian which forms his nature thus finds its expression in him. the Creator can design and predicate the nature of a being before that being has an actual existence in fact; but we, as creatures, can discern the nature only from the existent being, and cannot therefore rightly speak of the nature save as characteristic of the being.

Nature is also a term descriptive of the vast system of created things around us, to each part of which the Creator has given not only its existence, but its use, its order, its increase, its decay often called 'the laws of nature' the laws which govern each and which constitute its propriety. thus, nature teaches that a man should not have long hair, 1Co 11:14; and a multitude of other things that are of God's order in creation.'

Thompson Chain Topics provides references for the word nature as: 'Nature, Beauty of: Song 2:12; Isa 35:1; Mt 6:29. Nature's: Lessons: Ps 8:3-4; Mt 6:28; 13:31; Mr 4:28; 13:28. Praise: Ps 65:13; 69:34; 98:8; 148:3; Isa 44:23; 49:13; 55:12. Revelation.: See Nature's; Revelation. Mysteries: Ps 139:15; Ec 11:5; Mr 4:27; Joh 3:8. Revelation: Nature's Revelation: Ps 19:1; 97:6; Ac 14:17; Ro 1:20. Revelation through the Holy Spirit.: See Spirit; Teacher. Through the Prophets.: See Prophecy. Through God's Word.: See word of God; Light, a. By Dreams.: See Dreams. Through the Incarnation.: See Christ; Incarnation of. '

Please see the note for Acts 7:40 about the word gods (lower-case). The functional definition for this word is: 'devils who claim to be the most powerful being that exists and who want worship'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'when. Ex 5:2; Jer 10:25; Joh 1:10; Ac 17:23,30; Ro 1:28; 1Co 1:21; Eph 2:11-12; 4:18; 1Th 4:5; 2Th 1:8; 1Jo 3:1 ye did. Jos 24:2,15; Ps 115:4-8; 135:15-18; Isa 44:9-20; Jer 10:3-16; Ac 14:12; 17:29; Ro 1:23; 1Co 8:4; 10:19-20; 12:2; 1Th 1:9; 1Pe 4:3 General references. exp: Jer 16:20.'

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C4-S6 (Verse 9) How can you ignore the true God?

But now,
after that ye have known God,
or rather are known of God,
how turn ye again to the weak and beggarly elements,
whereunto ye desire again to be in bondage?.

This sentence starts with But, which means it is continuing with the same subject while going in a different direction. In the prior sentence Paul reminded them that they knew to serve what they believed was a greater power and proved their knowledge by the actions of service that they did. Now that they claim to know the true God they refuse to serve Him. This makes no sense and shows that they are liars because they claim one thing from their mouth while doing another thing with their lives.

When Paul uses the phrase or rather are known of God he is dealing with the fact that a true relationship with God was initiated by God, accepted by us of our own free will, and included an agreement to allow God to change us and make us like Him. Paul is questioning if they were truly saved or doing a religious con where they say and do the right things for a while but can't keep it up in their own power. If they are truly known of God then they are fighting against God and will, eventually, receive punishment for that fight. However, if they are not truly saved then they do not have God's help and can not keep up the pretense. As John said in 1John 2:19 : They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

Also, he asks turn ye again to the weak and beggarly elements? because someone who has truly experienced the life changing power of God knows that these things can't do the same thing. Here, Paul is saying that their actions make him question the truth of their profession. We also need to realize that if we don't live or faith then people will question the truth of our profession.

Please see the note for Luke 12:31 about the word rather. Webster's 1828 defines this word as: 'The use is taken from pushing or moving forward. L. ante, before. But he said, yea rather, happy are they that hear the word of God and keep it. Luke 11. 1. More readily or willingly; with better liking; with preference or choice. My soul chooseth strangling and death rather than life. Job. 7. Light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3. Ps. 84. 2. In preference; preferably; with better reason. Good is rather to be chosen than evil. See acts 5. 3. In a greater degree than otherwise. He sought throughout the world, but sought in vain, and no where finding, rather fear'd her slain. 4. More properly; more correctly speaking. This is an art which does mend nature, change it rather; but the art itself is nature. 5. Noting some degree of contrariety in fact. She was nothing better, but rather grew worse. Mark 5. Matt. 27. The rather, especially; for better reason; for particular cause. You are come to me in a happy time, the rather for I have some sport in hand. Had rather, is supposed to be a corruption of would rather. I had rather speak five words with my understanding - 1Cor. 14. This phrase may have been originally, "I'd rather," for I would rather, and the contraction afterwards mistaken for had. Correct speakers and writers generally use would in all such phrases; I would rather, I prefer; I desire in preference'.

Please see the notes for Romans C14S2 and 1Corinthians C4S12 about the use of the word weak. Those Studies provide the definition from Webster's 1828 , links to the use of the word weak within their respective epistles, and links from other commentators. This is the only place where Galatians uses the word weak.

This is the only place in the Bible where we find any form of the word beggarly. Webster's 1828 dictionary defines beggarly as: 'a. Mean; poor; in the condition of a beggar; extremely indigent'. Please see the note for 4:3-5 for links to every place that the Bible uses any form of the word element along with a definition from Webster's 1828 and links from other commentators.

Please see the note for 4:3-5 about the word element. Easton's Bible Dictionary defines elements as: 'In its primary sense, as denoting the first principles or constituents of things, it is used in 2Pe 3:10: the elements shall be dissolved. In a secondary sense it denotes the first principles of any art or science. in this sense it is used in GA 4:3,9; Col 2:8,20, where the expressions, elements of the world, week and beggarly elements, denote that state of religious knowledge existing among the Jews before the coming of Christ, the rudiments of religious teaching. they are of the world, because they are made up of types which appeal to the senses. they are weak, because insufficient; and beggarly, or poor, because they are dry and barren, not being accompanied by an outpouring of spiritual gifts and graces, as the gospel is. '.

Please see the note for 4:19-20 for links to every place in this epistle where any form of the word desire is used along with links from other commentators. Please also see the note for Romans 10:1 for links to where Romans uses the word desire along with the definition from Webster's 1828 . The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye have. 1Ki 8:43; 1Ch 28:9; Ps 9:10; Pr 2:5; Jer 31:34; Hab 2:14; Mt 11:27; Joh 17:3; 1Co 15:34; 2Co 4:6; Eph 1:17; 2Pe 2:20; 1Jo 2:3-4; 5:20 are known. Ex 33:17; Ps 1:6; Joh 10:14,27; Ro 8:29; 1Co 8:3; 13:12; 2Ti 2:19 how. Ga 3:3; Ro 8:3; Col 2:20-23; Heb 7:18 again. or, back. Heb 10:38-39 elements. or, rudiments. Ga 4:3 General references. exp: Lu 5:38; Ga 2:18.'

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C4-S7 (Verse 10) Proof of religious error.

Ye observe days,
and months,
and times,
and years..

This is the proof that they had turned from serving the true God to turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage. Religious rules can't take into consideration what is going on in our lives like a personal relationship with God can. That's why they are weak and beggarly. Wars have been lost because the soldiers had to observe a religious day and not fight while their enemies ignored the restriction on that day because their own religion said it was not special.

Please see the note for 1Timothy 5:21 about the word observe. The functional definition is: 'To keep religiously; to celebrate'.

Please see the note for Luke 1:5 about the word day. Easton's Bible Dictionary defines this word as: 'The Jews reckoned the day from sunset to sunset (Le 23:32). It was originally divided into three parts (Ps 55:17). "The heat of the day" (1Sa 11:11; Ne 7:3) was at our nine o'clock, and "the cool of the day" just before sunset (Ge 3:8). Before the Captivity the Jews divided the night into three watches, (1) from sunset to midnight (La 2:19); (2) from midnight till the cock-crowing (Jg 7:19); and (3) from the cock-crowing till sunrise (Ex 14:24). In the New Testament the division of the Greeks and Romans into four watches was adopted (Mr 13:35). (See Watches.) the division of the day by hours is first mentioned in Da 3:6,15; 4:19; 5:5. this mode of reckoning was borrowed from the Chaldeans. the reckoning of twelve hours was from sunrise to sunset, and accordingly the hours were of variable length (Joh 11:9). The word "day" sometimes signifies an indefinite time (Ge 2:4; Isa 22:5; Heb 3:8, etc.). In Job 3:1 it denotes a birthday, and in Isaiah 2:12; Acts 17:31; 2Timothy 1:18, the great day of final judgment.'. The functional definition, of the phrase last day is: '(end of the) Church Age. However, in the life of the individual, it can be used for the day that he dies'. Please see the note for Hebrews 3:13 about the word today. The functional definition is: 'obey immediately'. Please also see the note for Matthew 26:55 about the word daily. Please also see the notes for Philippians 1:6-LJC and 1Thessalonians 5:2 about the phrase day of. Please also see the note for 1Thessalonians 5:2 about the phrase day of the Lord. Please also see the note for John 20:1 about the phrase first day of the week. Please also see the note for Mark 2:28-LJC about the phrase Good Friday. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Le 23; 25:1,13; Nu 28-29; Ro 14:5; Col 2:16-17 exp: Lu 5:38; Ga 2:18.'

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C4-S8 (Verse 11) Not living our profession makes people question the truth of our claims.

I am afraid of you,
lest I have bestowed upon you labour in vain..

Paul says that he is afraid that their profession is not real (is in vain). As John said in 1John 2:19 : They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.

This sentence is one of several which cause people problems because they believe what their religion preaches instead of what the Bible actually says. It goes with Romans 10:10 which says: For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation. please notice that righteousness is the result of believeth but salvation requires confession. In other words: 'a person must keep on keeping on believing (have a lifestyle belief not just a one-time belief) in order to receive God's righteousness. However, in order to receive true salvation, they must live a lifestyle which shows a God caused change (confession)'. Returning to our sentence, we see Paul say that he is afraid of you because, while they claimed to believeth, their lifestyle did not show a true confession. Getting someone to believeth, but then they do not live a life which is a confession of true salvation, is labour in vain. Paul produced the labour but it was in vain if it did not produce true Biblical salvation which must be accompanied by a true 'God caused change in their lifestyle ' (confession).

Notice that 1Corinthians 15:1-2 says, Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. When someone hears and accepts the Gospel, but does not keep in memory what I preached unto you, they will go on living the same sinful lifestyle that they lived before hearing the Gospel. We are told that this person has believed in vain, which matches exactly what our sentence is saying. The popular doctrinal error, which causes all of the problem, claims that people only have to say a one-time prayer or have a one-time belief or do any other one-time religious act and they are then eternally saved regardless of how they live after that. That lie denies the truth of the references that I have shown, denies our current sentence and denies the truth found many other places within the Bible. There is a belief in vain and such people are not saved regardless of what they believed or what religious act they did.

Please see the note for 1Corinthians 13:3 about the word bestow. The functional definition is: 'give with no strings attached'.

Please see the note for Luke 10:2 about the word labourer. Webster's 1828 defines this word as: 'One who labors in a toilsome occupation; a man who does work that requires little skill, as distinguished from an artisan.'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the notes for 1Corinthians C3S9 and 1Corinthians C4S13 about the word labour. The functional definition is: 'Exertion of muscular strength, or bodily exertion which occasions weariness; particularly, the exertion of the limbs in occupations by which subsistence is obtained, as in agriculture and manufactures'. The main application, within the Bible, is: 'work of God's ministry'. Please also see the note for Philippians 4:3 about the word fellowlabourers. Please also see the Message called Labor for Everlasting Life which is based upon this sentence and the next couple of sentences. Please also see the Message called Labourers for the Harvest.

Please see the note for 2:21 for links to where this epistle uses the word vain along with links to notes in other Book Studies and the definition from Webster's 1828 . The functional definition is: 'Empty; worthless; having no substance, value or importance'. The best example of this word, that I've found, is whited sepulchres (Matthew 23:27). They look pretty on the outside, but inside is death. This is the true Biblical meaning of vain.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'am. Ga 4:20; 2Co 11:2-3; 12:20-21 lest. Ga 2:2; 5:2-4; Isa 49:4; Ac 16:6; 1Co 15:58; Php 2:16; 1Th 3:5; 2Jo 1:8 General references. exp: Lu 5:38; Ga 2:18.'

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C4-S9 (Verse 12) Follow Paul's example.

Equivalent Section: Paul is human like all of us are.

First Step: Consider what to be.

Brethren,
I beseech you,
be as I am;.

Second Step: Why.

for I am as ye are:.

Equivalent Section: Paul is human like all of us are.

ye have not injured me at all..

In the First Equivalent Section of this sentence Paul asks us to be like him because he was like we each personally (ye) are. Paul was a religious man who found comfort in the familiar religious routines. Paul personally knew the temptations to keep with the familiar but he also realized that God changed his life. Therefore, he changed what his Lord told him to change.

In the Second Equivalent Section Paul says ye have not injured me at all because they were really hurting their own relationship with God. Sometimes people will do things because they don't want to hurt someone else. However, that motivation will only take us so far. However, people are always motivated by self and when used as a motivation to serve God, it is a good thing.

Please see the note for Romans 12:1 for links to every place in the New Testament where the word beseech is used, along with the definition from Webster's 1828 . The functional definition is: 'To entreat; to supplicate; to implore; to ask or pray with urgency'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'be. Ga 2:14; 6:14; Ge 34:15; 1Ki 22:4; Ac 21:21; 1Co 9:20-23; Php 3:7-8 ye. 2Co 2:5 General references. exp: Ge 34:15; Ga 2:18.'

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C4-S10 (Verse 13) Ye know how through infirmity of the flesh I preached the gospel unto you at the first.

This sentence must be considered in context of this chapter and especially in context of the next few sentences to be understood properly. in this chapter Paul is telling then how they left the spiritual (true) gospel of the Lord Jesus Christ for the fleshly (false) gospel of works. The first thing that he is reminding them of, in this sentence, is that he preached the gospel unto you...through infirmity of the flesh. When your flesh is infirm, it is hard to do works. However, they didn't reject his message because the next three sentences tells us that. They received (Paul) as an angel of God, even as Christ Jesus. Further, they each personally (ye) spoke of...blessedness. Finally, Paul says if it had been possible, ye would have plucked out your own eyes, and have given them to me. These reactions could not result from a gospel of works because Paul was not physically able to do those works. This type of reaction only comes from Christ working through our lives, which is part of the gospel of the Lord Jesus Christ.

Please see the note for Romans 8:26 which has links to every verse in the Bible which uses the a form of the word infirm along with the definition from Webster's 1828 . dictionary and a small note on each of those verses. The functional definition is: 'An unsound or unhealthy state of the body; weakness; feebleness'.

Please see the notes for Romans C8S1 and Galatians C6S8 about the word flesh. They have links for the epistles, a dictionary definition and links from other commentators. The functional definition is: 'our body and all influences upon our mind, our will and our emotions which come through our body and concerns for our body'. Please see the note for Romans C8S7 about the phrase after the flesh. Please see the note for Romans C8S7 about the phrase in the flesh. Please see the note for 2Corinthians 12:7 about the thorn in the flesh.

Please see the note for 1:6-7 for links to every place in Galatians that uses the word gospel along with a lot more discussion on the various gospel that are dealt with in this epistle and in the Bible.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'through. 1Co 2:3; 2Co 10:10; 11:6,30; 12:7-10; 13:4 at. Ga 1:6; Ac 16:6 General references. exp: 1Co 2:3.'

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C4-S11 (Verse 14) How they received Paul in the past.

First Step: they ignored physical weakness.

And my temptation which was in my flesh ye despised not,
nor rejected;.

Second Step: they paid attention to spiritual strength.

but received me as an angel of God,
even as Christ Jesus..

This sentence has to be understood in context of the chapter and of the surrounding sentences. Please see the note above for considerations of context. Where these people are now all concerned with works, in the past they ignored Paul's inability to do works. In addition, this sentence says that they received (Paul)...even as Christ Jesus. This means that they received the message of salvation but received the message of spiritual growth after salvation even more than they received the message of salvation. Please see This verse in the Lord Jesus Christ Study.

Please see the note for 1Corinthians C10S6 for links to where that epistle uses the word tempt along with the definition from Webster's 1828 and links to many verses in the Bible which tell us that men did tempt God. We find forms of the word tempt occurring 47 times in 41 verses of the Bible, 34 times in 29 verses of the New Testament, but only in this verse and in 6:1 within Galatians. Easton's Bible Dictionary defines temptation as: '(1.) Trial; a being put to the test. thus, God tempted [Ge 22:1; R.V., 'did prove'] Abraham; and afflictions are said to tempt, i.e., to try, men (Jas 1:2,12; comp. De 8:2), putting their faith and patience to the test. (2.) Ordinarily, however, the word means solicitation to that which is evil, and hence Satan is called the tempter (Mt 4:3). Our Lord was in this way tempted in the wilderness. that temptation was not internal, but by a real, active, subtle being. It was not self-sought. It was submitted to as an act of obedience on his part. Christ was led, driven. An unseen personal force bore him a certain violence is implied in the words (Mt 4:1-11).
The scene of the temptation of our Lord is generally supposed to have been the mountain of Quarantania (q.v.), a high and precipitous wall of rock, 1,200 or 1,500 feet above the plain west of Jordan, near Jericho.
Temptation is common to all (Da 12:10; Zec 13:9; Ps 66:10; Lu 22:31,40; Heb 11:17; Jas 1:12; 1Pe 1:7; 4:12). We read of the temptation of Joseph (Ge 39), of David (2Sa 24; 1Ch 21), of Hezekiah (2Ch 32:31), of Daniel (Da 6), etc. So long as we are in this world we are exposed to temptations, and need ever to be on our watch against them.'

We find the word temptation in: Deuteronomy 4:34; Deuteronomy 7:19; Deuteronomy 29:3; Psalms 95:8; Matthew 6:13; Matthew 26:41; Mark 14:38; Luke 4:13; Luke 8:13; Luke 11:4; Luke 22:28; Luke 22:40; Luke 22:46; Acts 20:19; 1Corinthians 10:13; Galatians 4:14; 1Timothy 6:9; Hebrews 3:8; James 1:2; James 1:12; 1Peter 1:6; 2Peter 2:9; Revelation 3:10.

Torrey's Topical Textbook provides references for the word temptation as: 'God cannot be the subject of: Jas 1:13. Does not come from God: Jas 1:13. COMES FROM: Lusts: Jas 1:14. Covetousness: Pr 28:20; 1Ti 6:9-10. The devil is the author of: 1Ch 21:1; Mt 4:1; Joh 13:2; 1Th 3:5. Evil associates, the instruments of: Pr 1:10; 7:6; 16:29. OFTEN ARISES thROUGH. Poverty: Pr 30:9; Mt 4:2-3. Prosperity: Pr 30:9; Mt 4:8. Worldly glory: Nu 22:17; Da 4:30; 5:2; Mt 4:8. Todistrust of God's providence: Mt 4:3. Topresumption: Mt 4:6. Toworshipping the god of this world: Mt 4:9. Often strengthened by the perversion of God's word: Mt 4:6. PERMITTED AS A TRIAL OF: Faith: 1Pe 1:7; Jas 1:2-3. Disinterestedness: Job 1:9-12. Always conformable to the nature of man: 1Co 10:13. Often ends in sin and perdition: 1Ti 6:9; Jas 1:15. CHRIST: Endured, from the devil: Mr 1:13. Endured, from the wicked: Mt 16:1; 22:18; Lu 10:25. Resisted by the word of God: Mt 4:4,7,10. Overcame: Mt 4:11. Sympathizes with those under: Heb 4:15. Is able to succor those under: Heb 2:18. Intercedes for His people under: Lu 22:31-32. God will not suffer saints to be exposed to, beyond their powers to bear: 1Co 10:13. God will make a way for saints to escape out of: 1Co 10:13. God enables the saints to bear: 1Co 10:13. God knows how to deliver saints out of: 2Pe 2:9. Christ keeps faithful saints from the hour of: Re 3:10. Saints may be in heaviness through: 1Pe 1:6. SAINTS SHOULD: Resist, in faith: Eph 6:16; 1Pe 5:9. Watch against: Mt 26:41; 1Pe 5:8. Pray to be kept from: Mt 6:13; 26:41. Not to occasion, to others: Ro 14:13. Restore those overcome by: Ga 6:1. Avoid the way of: Pr 4:14-15. The devil will renew: Lu 4:13. Has strength through the weakness of the flesh: Mt 26:41. Mere professors fall away in time of: Lu 8:13. Blessedness of those who meet and overcome: Jas 1:2-4,12. Exemplified: Eve, Ge 3:1,4-5. Joseph, Ge 39:7. Balaam, Nu 22:17. Achan, Jos 7:21. David, 2Sa 11:2. Jeroboam, 1Ki 15:30. Peter, Mr 14:67-71. Paul, 2Co 12:7; Ga 4:14 '

Nave's Topical Bible provides references for the word temptation as: 'General scriptures concerning: Ge 3:1-13; 20:6; Ex 34:12-16; De 7:25; 8:11-14,17-18; 13:3; 1Ch 21:1; 2Ch 32:30-31; Ps 119:165; Pr 1:10-17; 2:10-12,16; 4:14-15; 5:6-21; 6:27-28; 7:7-23; 9:15-17; 12:26; 13:14; 14:27; 16:29; 19:27; 28:10; Ec 7:26; Isa 33:15-16; Jer 2:24-25; 35:5-7; Ho 7:5; Am 2:12; Mt 4:1-11; 5:19; 12:45; 13:22; 18:6-9; 26:31,41; Mr 4:15,17; 10:21-25; 13:21-22; 14:38; Lu 4:1-13; 8:13-14; 11:4; 22:3,31-32,40,46; Joh 16:1-2; Ro 6:12-14; 7:5; 8:35-39; 12:21; 14:13,15,21; 1Co 7:5; 8:9-13; 10:13,28-32; 2Co 2:11; 11:3,14-15; 12:7; Ga 4:14; 5:17; Eph 4:27; 6:11,13-17; 1Th 3:5; 1Ti 5:15; 6:9-10; 2Ti 3:13; Heb 2:18; 4:15; 12:3-4; Jas 1:2-4,12-16; 4:7; 1Pe 1:6-7; 4:12; 5; 2Pe 2:9,18; 3:17; 1Jo 2:16,26; 4:4; Re 3:10; 12:10-11,17. A TEST: Ge 22:1-14; De 8:2,5; 13:1-3; 2Ch 32:31; Job 1:8-22; 2:3-10; Ps 66:10-13; Da 12:10; Zec 13:9; Heb 11:17; Jas 1:2-3,12; 1Pe 1:6-7. Prayer against being led into: Mt 6:13; Lu 22:40. INSTANCES OF: Abraham leads Pharaoh: Ge 12:18-19. Abimelech: Ge 20:9. Balak tempts Balaam: Nu 22; 23; 24. The old prophet of Beth-el, the prophet of Judah: 1Ki 13:15-19. Gideon leads the people of Israel into sin: Jg 8:27. Jeroboam leads the northern kingdom (Israel) into: 1Ki 15:30. RESISTANCE TO: Ge 39:7-10; Ne 4:9; Job 31:1,5-17,19-34,38-40; Ps 17:4; 73:2-26; 94:17-18; 119:101,110; Am 4:12; Mt 4:1-11; 24:42-44; 25:13; 26:38-42; Mr 13:33-37; 14:37-38; Lu 4:1-13; 12:35-38; 21:33-36; 1Co 6:13; 1Pe 4:7; Re 3:2-3. YIELDING TO. INSTANCES OF: Adam and Eve: Ge 3:1-19. Sarah, to lie: Ge 12:13; 18:13-15; 20:13. Isaac, to lie: Ge 26:7. Jacob, to defraud Esau: Ge 27:6-13. Balaam: Nu 22:15-22; 2Pe 2:15. Achan: Jos 7:21. David, to commit adultery: 2Sa 11:2-5. Tocount the nation of Israel: 1Ch 21. Solomon, to become an idolater through the influences of his wives: 1Ki 11:4; Ne 13:26. The prophet of Judah: 1Ki 13:11-19. Hezekiah: 2Ki 20:12-20; Isa 39:1-4,6-7. Peter: Mt 26:69-74; Mr 14:67-71; Lu 22:55-60.'

Thompson Chain Topics provides references for the word temptation as: 'Satan the Chief Agent in: Ge 3:1; 1Ch 21:1; Mt 4:3; 2Co 2:11; 11:3; 1Th 3:5; 1Ti 6:9; Jas 1:14; 2Pe 2:18. Voluntary entering into: Ge 3:6; 13:12; Mt 26:41; Lu 22:40. Encouragement to those in the Midst of: 1Co 10:13; Heb 2:18; Jas 1:2-3,12; 2Pe 2:9; Re 3:10. Christ's: Mt 4:1; Lu 4:2; 22:28; Heb 2:18; 4:15. The Duty of Resisting: Pr 1:10; 4:14; Lu 21:34; Ro 6:13; Eph 6:13; 2Pe 3:17. Resisted, Example of: Abraham, by Refusing a Reward for service rendered: Ge 14:23; 1Ki 13:8. Elisha, by Reusing Payment for Healing: 2Ki 5:16. Job, by rejecting Evil Counsel: Job 2:9-10. The Rechabites and Daniel, by Refusing Wine: Jer 35:5-6; Da 1:8. Christ, by refusing Worldly Honour: Lu 4:5-8; Joh 6:15. Peter, by Refusing a Bribe: Ac 8:20. Special Sources of: Worldly Snares: False Gods: Ex 23:33. Sinful Covenants: Ex 34:12. Silver and Gold: De 7:25. Evil Associations: Jos 23:13. Idolatry: Ps 106:36. Broken vows: Pr 20:25. Friendship with violent men: Pr 22:25. Scoffing: Pr 29:8. Avarice: 1Ti 6:9. Enticers: De 13:6; Pr 1:10; 16:29; 28:10; 2Pe 2:18. Seducers: 2Ki 21:9; Eze 13:10; Mr 13:22; Ac 20:30; 1Ti 4:1; 2Ti 3:13; 1Jo 2:26. Evil Companionships, ruinous Influence of: Injured Lot: Ge 13:12-13. A Detriment to Israel: Nu 11:4. A Snare to Jehoshaphat: 2Ch 18:1; 19:2. Devoured the strength of Ephraim: Ho 7:9. Corrupt good morals: 1Co 15:33. TEMPTATION to DECEIT, examples of: Ge 12:13; 26:7; 1Sa 21:2-3; 2Ki 10:18; Mt 26:73-74. YIELDING to TEMPTATION, the allurements which lead to: the Lure of forbidden Fruit: Ge 3:6. The Lure of Fertile Fields: Ge 13:10-11,13. The Lure of Appetite: Ge 25:29-30,33. The Lure of Silver and Gold: Jos 7:21; Jg 14:17; 16:17; 1Sa 13:12. The Lure of Women: 1Ki 11:1,4. The Lure of Ambition: Mr 10:35-37; 2Pe 2:20.'

We find forms of the word despise occurring 120 times in 114 verses of the Bible, 30 times in 26 verses of the New Testament, and only in this sentence within Galatians. Please see the note for Romans C2S4 for more of a discussion on this word and how it is used within the Bible. The functional definition is: ' to contemn; to scorn; to disdain; to have the lowest opinion of'.

Please see the note for John 12:48 about the word reject. The definition from Webster's 1828 dictionary, for this word, is: '1. to throw away, as anything useless or vile. 2. to cast off. Have I rejected those that me ador'd? 3. to cast off; to forsake. Jer. 7. 4. to refuse to receive; to slight; to despise. Because thou has rejected knowledge, I will reject thee. Hos. 4. 1Sam. 15. 5. to refuse to grant; as, to reject a prayer or request. 6. to refuse to accept; as, to reject an offer.'. Please also see the note for 1Corinthians C6S16 about the phrase kingdom of God rejected by lifestyle sins.

Please see the notes for 1:9 about the word receive. The functional definition is: 'To take, as a thing offered or sent; to accept'.

Please see the note for 1Corinthians C13S1 for the dictionary definition of angel, links to where 1Corinthians uses this word and links from other commentators. The word angel is used in Galatians only in our current sentence; 3:19 and 4:14. The functional definition is: 'Literally, a messenger; one employed to communicate news or information from one person to another at a distance'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye. Ga 4:13; Job 12:5; Ps 119:141; Ec 9:16; Isa 53:2-3; 1Co 1:28; 4:10; 1Th 4:8 an angel. 2Sa 14:17; 19:27; Zec 12:8; Mal 2:7; Heb 13:2 as Christ. Mt 10:40; 18:5; 25:40; Lu 10:16; Joh 13:20; 2Co 5:20; 1Th 2:13 General references. exp: 1Co 2:3.'

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C4-S12 (Verse 15) Where is then the blessedness ye spake of?

This sentence has to be understood in context of the chapter and of the surrounding sentences. Please see the notes above for considerations of context. Please note the ye is used in this sentence. It makes this question personal to each and everyone it was directed at.

Please see the notes for Romans C15S15 and 2Corinthians 2:17 about the word speak. The functional definition is: 'To utter words or articulate sounds, as human beings; to express thoughts by words'. Please see the note for 2Corinthians 3:12-14 about the word speech. Please see the note for Ephesians C4S15 about evil speaking.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'the blessedness. Ga 3:14; 5:22; 6:4; Lu 8:13; Ro 4:6-9; 5:2; 15:13'

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C4-S13 (Verse 15) Each phrase below has equal importance.

for I bear you record,
that,
if it had been possible,
ye would have plucked out your own eyes,
and have given them to me..

This sentence has to be understood in context of the chapter and of the surrounding sentences. Please see the note above for considerations of context. This sentence starts with For and tells us why Paul could remind them of the blessedness ye spake of. Many people believe that this is the thorn in the flesh that Paul mentions in 2Corinthians 12:7. While that may be true, it is just as likely that the two events are separate. No doctrine should be built upon such speculation.

What we do see here is that Paul says I bear you record. That means that when these people get to the judgment seat of Christ (Romans 14:10 and 2Corinthians 5:10-11), Paul's record will be included in their judgment. So while it is good to have a record of having served the kingdom of God, we want to keep in mind what Jesus said in Luke 9:62 (And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.).

Please see the note for 6:2 for links to where this epistle uses forms of the word bear (verb), a definition, links to notes in other Studies. The functional definition is: 'to carry a load over a period of time'.

Please see the notes for 2Corinthians 1:23 and Philippians 1:8 about the word record. The functional definition is: 'Witness; used both of a person, as in Php 1:8, 'God is my record', and 2Co 1:23, 'I call God for a record', and in the sense of 'evidence, testimony,' as in the common phrase 'bear record' which is equivalent to testify'.

3:1 is the only other place where we find eyes in Galatians. Please also see the note for 1Corinthians C12S13 which has a dictionary definition and links to where eye is used in that epistle. As warned there, the definition presented has multiple applications presented as definitions, which leads to doctrinal error when people use those applications to build Bible doctrine. In particular, we use our eyes for vision. Most people use a very popular, but wrong, definition for vision. The true Biblical meaning is 'instruction from God'. Since we received a lot of 'instruction from God' through Paul, it is possible that God reduced his physical vision in order to increase Paul's spiritual vision. Please also see the note for John 12:45 about the phrase eyes to see.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'I bear. Ro 10:2; 2Co 8:3; Col 4:13 if. Ga 4:19; Ro 9:3; 1Th 2:8; 5:13; 1Jo 3:16-18 exp: Mt 24:24.'

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C4-S14 (Verse 16) Each phrase below has equal importance.

Am I therefore become your enemy,
because I tell you the truth ?.

Please see the note for This verse in the Word Study on Truth. Here we see Paul doing what many people will not do today. As we see in the general note of the Word Study on Truth, Jesus Christ is the personification of God's Truth. There are some things that He does not compromise on such as lies (Revelation 21:8). People want to claim to be representatives of Jesus Christ but compromise when it requires them to rebuke someone who has accepted a lie. Paul was willing to have them say that he had become your enemy if that was what it took to stand for God's truth. Look back at 1:10 and the associated notes for that sentence and the following sentences. Paul stated his position in the opening chapter of this epistle and explained why he had that position. People need to pay attention to context and then they might realize that: yes, they do have to risk offending someone if they are going to obey God and rebuke someone for following a lie.

Please see the note for 1Corinthians C15S19 which has links to every place in the Bible where we find forms of the word enemy along with the definition from Webster's 1828 and links from other commentators. The functional definition is: ' A foe; an adversary. A private enemy is one who hates another and wishes him injury, or attempts to do him injury to gratify his own malice or ill will'.

Please see the note for Romans C1S10 about the word because. The functional definition is: 'provides a effect where the effect and effect are both in the past'.

Please see the note for Matthew 18:31 about the words tell / told. The functional definition for the word tell is: 'to communicate to others'. The functional definition for the word told is: 'the past tense form of the word tell'. Please also see the note for Matthew 22:15 about the word talk. The functional definition for this word is: 'To converse familiarly; to speak, as in familiar discourse, when two or more persons interchange thoughts'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'become. Ga 3:1-4; 1Ki 18:17-18; 21:20; 22:8,27; 2Ch 24:20-22; 25:16; Ps 141:5; Pr 9:8; Joh 7:7; 8:45 because. Ga 2:5,14; 5:7 exp: Joh 7:7. General references. exp: Jer 37:18; Joh 8:45.'

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C4-S15 (Verse 17) The religious people were using these Galatians.

First Step: they fooled them with great zeal.

They zealously affect you,
but not well;.

Second Step: they get bragging rights.

yea,
they would exclude you,
that ye might affect them..

There are people today who act just like the people who led the Galatians into error, only the details are different. They try to see how many they can get to 'Make a profession' by getting people to repeat some variant of '1, 2, 3, Jesus save me'. They are looking for bragging rights by claiming that they 'led more people to the Lord' than their competition did. The People who messed up the doctrine of the Galatians were just looking for bragging rights, according to this sentence. Look at 6:13 where Paul says exactly what I am saying here.

We find forms of the word exclude only in this sentence and Romans 3:27. Webster's 1828 defines this word as: 'Properly, to thrust out or eject; but used as synonymous with preclude. 1. to thrust out; to eject; as, to exclude young animals from the womb or from eggs. 2. to hinder from entering or admission; to shut out; as, one body excludes another from occupying the same space. the church ought to exclude immoral men from the communion. 3. to debar; to hinder from participation or enjoyment. European nations, in time of peace, exclude our merchants from the commerce of their colonies. In some of the states, no man who pays taxes is excluded from the privilege of voting for representatives. 4. to except; not to comprehend or include in a privilege, grant, proposition, argument, description, order, species, genus, etc. in a general sense.'.

A lot of people confuse affect and effect. Think of 'cause' and 'result'. When you affect something you 'cause' it to happen. When something is effected you have a 'result'. So, our last phrase tells us that the Galatians 'produced a result' for the people who would exclude you from the promises of God. The religious teachers did this by zealously affecting the Galatians, but not well. That is, they were zealous in 'causing' a bad result among the Galatians. The bad result was that the Galatians were excluded from the promises of God but the Jews got bragging rights with their religious buddies. They could claim that they had 'converted' more Gentiles than their competition had done.

Please see the note for Romans C10-S2 which has links to every place in the Bible where we find forms of the word zeal along with the definition from Webster's 1828 . The functional definition is: ' Passionate ardor in the pursuit of anything. In general, zeal is an eagerness of desire to accomplish or obtain some object, and it may be manifested either in favor of any person or thing, or in opposition to it, and in a good or bad cause'.

We find forms of the word affect only in: 1Chronicles 29:3; Lamentations 3:51; Acts 14:2; Romans 1:26; 1:31; 12:10; 2Corinthians 7:15; our current sentence and the next; 5:24; Colossians 3:2, 5; 1Thessalonians 2:8; 2Timothy 3:3. Webster's 1828 dictionary defines affect as: 'v.t. L. afficio, affectum, of as and facio, to make; affecto, to desire, from the same room. Affect is to make to, or upon to press upon. 1. to act upon; to produce an effect or change upon; as, cold affects the body; loss affects our interests. 2. to act upon, or move the passions; as, affected with grief. 3. to aim at; aspire to; desire or entertain pretension to; as, to affect imperial sway. See the etymology of Affair. 4. to tend to by natural affinity or disposition; as, the drops of a fluid affect a spherical form. 5. to love, or regard with fondness. Think not that wars we love and strife affect. This sense is closely allied to the third. 6. to make a show of; to attempt to imitate, in a manner not natural; to study the appearance of what is not natural, or real; as, to affect to be grave; affected friendship. It seems to have been used formerly for convict or attaint, as in Ayliffe's Parergon; but this sense is not now in use' The functional definition for the word affect is: 'Cause a change'.

We find forms of the word effect only in: Numbers 30:8; 2Chronicles 7:11; 34:22; Psalms 33:10; Isaiah 32:17; Jeremiah 48:30; Ezekiel 12:23; Matthew 15:6; Mark 7:13; Romans 3:3; 4:14; 9:6; 1Corinthians 1:17; 16:9; 2Corinthians 1:6; Galatians 2:8; 3:17; our current sentence; Ephesians 3:7; 4:16; 1Thessalonians 2:13; Philemon 1:6; James 5:16. Webster's 1828 dictionary defines effect as: 'n. L. effectus, from efficio; ex and facio, to make. 1. that which is produced by an agent or cause; as the effect of luxury; the effect of intemperance. Poverty, disease and disgrace are the natural effects of dissipation. 2. Consequence; event. Tosay that a composition is imperfect, is in effect to say the author is a man. 3. Purpose; general intent. They spoke to her to that effect. 2 Chron.34. 4. Consequence intended; utility; profit; advantage. Christ is become of no effect to you. Gal.5. 5. force; validity. the obligation is void and of no effect. 6. Completion; perfection. Not so worthily to be brought to heroical effect by fortune or necessity. 7. Reality; not mere appearance; fact. No other in effect than what it seems. 8. In the plural, effects are goods; movables; personal estate. the people escaped from the town with their effects.
EFFECT', v.t. from the Noun. to produce, as a cause or agent; to cause to be. the revolution in France effected a great change of property. 1. to bring to pass; to achieve; to accomplish; as, to effect an object or purpose.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'zealously. Ga 6:12-13; Mt 23:15; Ro 10:2; 16:18; 1Co 11:2; 2Co 11:3,13-15; Php 2:21; 2Pe 2:3,18 exclude you. or, exclude us. 1Co 4:8,18'

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C4-S16 (Verse 18) The attitude is good but only if directed rightly.

But it is good to be zealously affected always in a good thing,
and not only when I am present with you..

This sentence starts with But, which means it has the same subject as the prior while going in a different direction. Paul is still talking about being zealous but he is now talking about a good 'result' where the prior sentence talked about a bad 'result'. Bottom line: we need to look at the 'result' before we claim that someone is being zealously affected in a good way or a bad way.

We find forms of the word good occurring 856 times in 778 verses of the Bible, 281 times in 247 verses of the New Testament, and in Galatians, in: our current sentence; 5:22; 6:6 and 6:10. Please see the notes for Romans C7S16 and Romans C11S26 about the word good. The functional definition is: 'that which comes from God'. Please see the note for Romans C11S26 about the word goodness. Please see the note for Mark 2:28-LJC about Good Friday.

Please see the note for Matthew 28:19 about the words alway / always. The functional definition for this word is: 'Perpetually; throughout all time; as, God is always the same. 2. Continually; without variation. the word "always" (plural) is used for several never ending continuances'.

Please see the note above for links to every place that the Bible uses the words affect or effect along with the definitions from Webster's 1828 and an explanation of the difference between these two words. The functional definition for the word affect is: 'Cause a change'.

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'it is. Nu 25:11-13; Ps 69:9; 119:139; Isa 59:17; Joh 2:17; 1Co 15:58; Tit 2:14; Re 3:19 I am. Ga 4:20; Php 1:27; 2:12'

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C4-S17 (Verse 19-20) Paul's response to their change.

First Step: Paul expresses his desire.

My little children,
of whom I travail in birth again until Christ be formed in you,
I desire to be present with you now,
and to change my voice;.

Second Step: Paul explains why.

for I stand in doubt of you..

This sentence has very critical doctrine which shows the error of a doctrine that is very popular today. Please pay very close attention to it

This sentence is explained in the note for this verse within the Lord Jesus Christ Study. As explained there, the word again means that having Christ formed in you must happen a second time for these saved people. Obviously, they had lost the condition of Christ in them, even though they remained saved. Since they were saved and saved people can not lose eternal salvation, having Christ in us must be different from being saved. We also see that leaving Christ causes other people to question our claims of salvation and of sanctification. However, since Paul called them My little children, he did not really question their salvation, only their sanctification.

In the early history of the church, the city of 'Alexandria of Egypt' was the center of religious thought which claimed to be Christian even while denying the authority of God's Word. Among other things they also denied the Doctrine of the Trinity and claimed that Christ, God the Father and the Holy Spirit were all one being. Since the saved always have the indwelling Holy Spirit, they created the doctrine that you must have Christ in you to be saved. This then resulted in two very bad doctrines. The first claims that people can lose their salvation because it was obvious that people had all of the evidence of being saved and claimed to be saved and then, later, lived a life which proved that they did not have Christ in them. The second doctrine claimed that saved have all of the rewards of Heaven and do not need to ever have evidence that they have Christ in then. While this appears to allow the doctrine of eternal security while denying the doctrine of the Trinity, what it really does is justify a life of sin while claiming Biblical salvation. This is what the Bible teaches as one of the first evidences that someone is teaching doctrinal error. Phase see the lessons on God's Way to Interpret the Bible for more details.

Both of these bad doctrines lose all of their support once you accept the Biblical truth that people can be saved while not having Christ in them. What's more, if the reader thinks about this sentence they will see that it is telling us that it really is Biblically possible to be saved while not having Christ in us. (This link takes the reader to another Study where they can find links to every place in the New Testament which uses some relational preposition [in, by, of, with, through, etc] in combination with one or more names of the Son of God. Please also notice that Galatians 1:1 makes a doctrinal distinction between of man and by man.)

In our sentence Paul says I travail in birth again until Christ be formed in you. When we think about travail in birth we think about what a mother goes through in order to bring a child into this world. Paul travailed in this world in order to make them spiritual children of God. What he told them, as seen in this epistle, was that part of their initial salvation was the understanding that God would work in their lives (Ephesians 2:10) to change them and make them like Him. (to become the sons of God [future tense] follows received him (Jesus Christ) [past tense] in John 1:12). Now they have left this basic doctrine, which they were taught at their initial salvation, and Paul has to travail...again, just like he had to do at their initial spiritual birth, in order to restore this doctrine which was part of their initial salvation.

Since Paul is saying birth again, they have already been saved (birth) once and a second (again) similar effort is required. Since we can not lose our salvation, the again is not referring to a second birth but to a second effort by Paul, that is similar to his effort when they got saved, in order to have Christ be formed in you.

Hopefully, the reader can see that Christ be formed in you may have to happen multiple times even though our spiritual birth only happens once. Thus, Christ in us must be separate from our being saved since the first happens several times while the latter happens only once. This epistle was written so that these people would have Christ be formed in you. This is the main purpose this epistle and of the gospel of Christ and this is one of the three main epistles which give us the gospel of Christ.

The first two phrases of our First Step (My little children, of whom I travail in birth again until Christ be formed in you) Identify who Paul is talking to and tell us what he has to do. The second two phrases of our First Step (I desire to be present with you now, and to change my voice) tells us his feelings as he starts this rebuke while the Second Step tells us (for) why he must rebuke them.

What we see here is that when someone is saying one thing and doing another then the leader must rebuke them for doing so and must put the people in a position where it is clear which is true, the claims from their mouth or the claims from their life. We do not see Paul getting mad and attacking them on a personal basis but we do see Paul clearly point out the discrepancy in their life and telling them that their life must match their mouth. They are claiming eternal salvation through Jesus Christ but living a life of sanctification (party of our salvation) that is based upon religious works and rejection of salvation through Jesus Christ. This inconsistency reveals a life that is a lie and of the devil. So now Paul is wondering when the lie entered and wondering if their initial profession was true (I stand in doubt of you). While he wants to see them personally and correct them personally (I desire to be present with you now, and thereby remove any doubt, (and to change my voice), he must, instead, work through letters.

We find the exact phrase of: My little children in our current sentence; 1John 2:1 and 1John 3:18. We find the exact phrase of: little children in these verses plus: Numbers 16:27; 2Kings 2:23; Esther 3:13; Ezekiel 9:6; Matthew 18:3; Matthew 19:13-14; Mark 10:14; Luke 18:16; John 13:33; 1John 2:12, 13, 18, 28; 3:7; 4:4; 5:21. Please also see the note for 4:1 for links to every place in this epistle where forms of the word child is used along with links to notes in other Studies and links provided by other commentators and a definition from Easton's Bible Dictionary. Please see the notes for Romans C8S14; God in Romans : Romans C4S12 and 1Peter 2:3-LJC about the phrase children of God. Please see the note for Galatians C4-S17 about the phrase My little children. Please see the note for Galatians C3S9 about the phrase children of Abraham. The definition from Easton's Bible Dictionary is comprehensive and in the note for notes for Galatians C4-S1 along with links from other commentators.

We find forms of the word travail occurring 47 times in 46 verses of the Bible and, in the New Testament, in: John 16:21; Romans 8:22; our current sentence; Galatians 4:27; 1Thessalonians 2:9; 1Thessalonians 5:3; 2Thessalonians 3:8; Revelation 12:2. Webster's 1828 dictionary defines travail as: 'v.i. L. trans, over, beyond, and mael, work; Eng. moil. 1. to labor with pain; to toil. 2. to suffer the pangs of childbirth; to be in labor. Gen.35. TRAV'AIL, v.t. to harass; to tire; as troubles sufficient to travail the realm. Not in use. TRAV'AIL, n. Labor with pain; severe toil. As every thing of price, so doth this require travail. 1. Labor in childbirth; as a severe travail; an easy travail.' Thompson Chain Topics provides references for the word travail as: 'Ge 3:16; 35:16; Isa 13:8; 42:14; Joh 16:21; 1Th 5:3.'

The functional definition, for the word birth, is: 'Life coming into the world. This is different from conception, which is when life starts. The Bible also makes the distinction n between physical birth and spiritual birth'. The functional definition, for the word birthday, is: 'The day that birth occurs'. The functional definition, for the word birthright, is: 'The rights received at the point of birth. These are distinguished from rights received later in life'.

The word birth occurs in the Bible in: Exodus 28:10; 2Kings 19:3; Job 3:16; Psalms 58:8; Ecclesiastes 6:3; 7:1; Isaiah 37:3; 66:9; Ezekiel 16:3; Hosea 9:11; Matthew 1:18; Luke 1:14; John 9:1; our current sentence; Revelation 12:2. Webster's 1828 dictionary defines birth as: 'n. berth. L. partus, the participle of pario, to bear. 1. the act of coming into life, or of being born. Except in poetry, it is generally applied to human beings; as the birth of a son. 2. Lineage; extraction; descent; as, Grecian birth. It is used of high or low extraction; but is often used by way of distinction for a descent from noble or honorable parents and ancestors; as a man of birth. 3. the condition in which a person is born. A foe by birth to Troy. 4. that which is born; that which is produced, whether animal or vegetable. 5. the act of bringing forth; as, she had two children at a birth. 6. In a theological sense, regeneration is called the new birth. 7. Origin; beginning; as the birth of an empire.' the functional definition is: 'the day when existing life is revealed to the world'.

The word birthright occurs in the Bible in: Genesis 25:31-34; 27:36; 43:33; 1Chronicles 5:1-2; Hebrews 12:16. Webster's 1828 dictionary defines birthright as: ' n. birth and right. Any right or privilege, to which a person is entitled by birth, such as an estate descendible by law to an heir, or civil liberty under a free constitution. Esau, for a morsel, sold his birthright. Heb.12. It may be used in the sense of primogeniture, or the privilege of the first born, but is applicable to any right which results from descent.'

The word birthday occurs in the Bible in: Genesis 40:20; Matthew 14:6; Mark 6:21.

Nave's Topical Bible provides references for the word birth as: 'Pangs in giving: Ps 48:6; Isa 13:8; 21:3; Jer 4:31; 6:24; 30:6; 31:8. Giving, ordained to be in sorrow: Ge 3:16.
BIRTHRIGHT: Belonged to the first born: De 21:15-16. Entitled the firstborn to a double portion of inheritance: De 21:15-17. Royal succession: 2Ch 21:3. An honorable title: Ex 4:22; Ps 89:27; Jer 31:9; Ro 8:29; Col 1:15; Heb 1:6; 12:23; Re 1:5. Sold by Esau: Ge 25:29-34; 27:36; 25:33; Heb 12:16; Ro 9:12-13. Forfeited by Reuben: 1Ch 5:1-2. Set aside: that of Manasseh: Ge 48:15-20. Adonijah: 1Ki 2:15. Hosah's son: 1Ch 26:10.
BIRTHDAY: Celebrated by feasts: Ge 40:20; Mt 14:6. Cursed: Job 3; Jer 20:14,18'

Thompson Chain Topics provides references for the word birth as: 'Birthright: Ge 25:31; 43:33; De 21:16; 2Ch 21:3; Heb 12:16.
Birthdays: Ge 40:20; Mt 14:6.
Births foretold: Ge 16:11; 18:10; Jg 13:3; 1Ki 13:2; 2Ki 4:16; Isa 9:6; Mt 1:21; Lu 1:13.'

We find forms of the word form occurring 61 times in 56 verses of the Bible and, in the New Testament, in: Mark 16:12; Romans 2:20; 6:17; 9:20; our current sentence; Philippians 2:6-7; 1Timothy 2:13; 2Timothy 1:13; 3:5. Webster's 1828 dictionary defines formed as: 'pp. Made; shaped; molded; planned; arranged; combined; enacted; constituted.' Fausset's Bible Dictionary defines formed as: '(Php 2:6-8.) Who (Christ Jesus) subsisting (huparchoon) in the form (the self manifesting characteristics shining forth from the essence) of God esteemed His being on an equality with God (to einai isa theoo) no robbery (harpagmon, not harpagma, which Ellicott's translated, 'a thing to be grasped at,' would require), but took upon Him the form of a servant. He never emptied Himself of His being on an equality with God in essence, but only of the form of God for the time of His humiliation. the antithesis is between His being in the form of God and His assuming the form of a servant.
Image implies His being the exact essential inner likeness and perfect Representative of God. Image (eikoon) supposes a prototype of which it is the exact counterpart, as the child is the living image of the parent. Likeness (homoiosis), mere resemblance, is nowhere applied to the Son, as image is (1Co 11:7; Joh 1:18; 14:9; 2Co 4:4; Heb 1:3; 1Ti 3:16; 6:16; Col 1:15), the Image of the invisible God. Found (by His fellow men's outward cognizance) in fashion, (scheema) as a man signifies His outward presentation, habit, style, manner, dress, action (Php 2:8).' Nave's Topical Bible provides references for the word form as: 'IN RELIGIOUS SERVICE: 1Ch 15:13-14; 2Ch 29:34. IRREGULARITIES IN: 2Ch 30:2-5,17-20; Mt 12:3-4.'

Please note that the first use of the word form is in Genesis 1:2 which says: And the earth was without form, and void; and darkness was upon the face of the deep. And the Spirit of God moved upon the face of the waters. the Bible then goes on to provide the details of what this sentence says and we see that when God was done, the form had more than an outward shape but also had detained shape of inner parts where the form matched the function, which means that the function was, indirectly, part of form that God created. Our second usage is in Genesis 2:7 which says: And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.. Please note that the result (a living soul) dictated the form that God used. While we could go on, we will return to our current sentence. Anyone who has the Spirit of God and is letting God's Spirit teach them what this sentence is saying can see that Christ be formed in you includes all of the inner details required to produce the results that Christ produces within the lives of people who truly have Christ in them.

Please see the note for Romans 10:1 which has links to every verse in Romans which uses a form of the word desire along with the definition from Webster's 1828 . We find forms of the word desire in: 4:9; 4:20; 4:21; 5:26; 6:12 and 6:13. The functional definition is: 'An emotion or excitement of the mind, directed to the attainment or possession of an object from which pleasure, sensual, intellectual or spiritual, is expected; a passion excited by the love of an object, or uneasiness at the want of it, and directed to its attainment or possession'.

Thompson Chain Topics provides references for the word desire as: 'General references to: Ge 3:16; Ps 145:16; Pr 13:12; Mr 10:35. Evil: Nu 11:4; Pr 21:10; 30:15; Hab 2:5; Mr 4:19; 1Co 10:6; Eph 2:3; Jas 4:2; 1Jo 2:16. Spiritual: Select Readings, Psalms 42; 84: Ps 42; 84. General References to: 2Ch 15:15; Ps 27:4; 38:9; 63:1; 73:25; 119:20,131; Isa 26:9; Lu 6:21; 1Pe 2:2. Spiritual thirst, Examples of: Ps 42:2; 63:1; 119:174; 143:6; Am 8:11. ForCompanionship: Mt 26:37; Php 2:26; 2Ti 4:9,21; Tit 3:12.
Desire-Satisfaction: SPIRITUAL, Select Readings, Psalms 42; 84. Ps 42; 84. General References to: 2Ch 15:15; Ps 27:4; 38:9; 63:1; 73:25; 119:20,131; Isa 26:9; Lu 6:21; 1Pe 2:2. Spiritual thirst, Examples of: Ps 42:2; 63:1; 119:174; 143:6; Am 8:11. SATISFACTION, of the Saints' desires: Promises Concerning: Ps 17:15; 36:8; 63:5; 103:5; 107:9; Isa 58:11; Jer 31:14. Spiritual thirst Satisfied: Ps 36:8; Isa 12:3; 44:3; 55:1; Mt 5:6; Joh 4:14; 6:35; 7:37; Re 7:16; 21:6; 22:17.'

Nave's Topical Bible provides references for the word desire as: 'SPIRITUAL: De 4:29; Ps 9:1; 17:1; 22:26; 24:6; 25:5,15; 27:8,14; 33:20; 34:10; 37:4,7,9,34; 39:12; 40:1,8; 42; 51:1-17; 62:1; 63:1,8; 68:28; 69:3,32; 70:4; 81:10; 84:2; 86:11-12,16; 94:19; 105:4; 118:17; 119:2, 10, 20, 40, 77, 88, 116-117, 122,133,149,156; 123:1-2; 130:5-6; 143:5-6; Pr 2:3-5; 8:17,34; Isa 8:17,19; 26:8-9; 40:31; 55:1-2,6; Jer 29:13; La 3:25-26,41; Ho 10:12; Hab 3:2; Mt 5:6; Lu 6:21; 10:42; Joh 12:20-21; Php 3:12-14; Heb 11:6.'

Please see the note for 2Corinthians 4:13-14 about the word present. The functional definition is: 'Being in a certain place; opposed to absent'.

Please see the note for 1Corinthians C14S11 about the word voice. The functional definition is: ' the sense of the verb is to throw, to drive out sound; and voice is that which is driven out'.

Please see the notes for Romans C14S5 and 1Corinthians C15S1 about the word stand. The functional definition is: 'To be on its foundation; not to be overthrown or demolished'. Please also see the note for Galatians C5S1 about the phrase stand fast.

Please see the note for Romans 14:1 which has links to every verse in the Bible which uses a form of the word doubt along with the definition from Webster's 1828 . The functional definition is: ' Dubious; not settled in opinion; undetermined; wavering; hesitating'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'little. 1Co 4:14; 1Ti 1:2; Tit 1:4; Phm 1:10,19; Jas 1:18; 1Jo 2:1,12; 5:21 exp: Joh 13:33. of. Nu 11:11-12; Isa 53:11; Lu 22:44; Php 1:8; 2:17; Col 2:1; 4:12; Heb 5:7; Re 12:1-2 Christ. Ro 8:29; 13:14; Eph 4:24; Php 2:5; Col 1:27; 3:10
to be. 1Co 4:19-21; 1Th 2:17-18; 3:9 stand in doubt of you. or, am perplexed for you. Ga 4:11 General references. exp: Jude 1:22.'

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C4-S18 (Verse 21) Start of Paul's allegory that goes through the end of the chapter.

Tell me,
ye that desire to be under the law,
do ye not hear the law?.

Notice that Paul is making this question personal (ye) to each and every one that desire to be under the law. Remember that back in the note for C3S22 it was brought out that the Mosaic Law was created because the people refused a personal relationship with God when he first offered it. That note, and several others, have brought out the fact that the people received less of a reward with less of a relationship. That is the lesson that Paul is bring out with this allegory.

Torrey's Topical Textbook provides links for the phrase Atonement, under the Law as: 'Made by sacrifice: Le 1:4-5: By priests alone: 1Ch 6:49; 2Ch 29:24: NECESSARY FOR: Propitiating God: Ex 32:30; Le 23:27-28; 2Sa 21:3: Ransoming: Ex 30:15-16: Purifying: Ex 29:36: OFFERED FOR: the congregation: Nu 15:25; 2Ch 29:24: the priests: Ex 29:31-33; Le 8:34: Persons sinning ignorantly: Le 4:20-35: Persons sinning willfully: Le 6:7: Persons swearing rashly: Le 5:4,6: Persons withholding evidence: Le 5:1,6: Persons unclean: Le 5:2-3,6: Women after childbirth: Le 12:8: the altar: Ex 29:36-37: the holy place: Le 16:16-17: the healed leper: Le 14:18: the leprous house healed: Le 14:53: Extraordinary cases of: Ex 32:30-34; Nu 16:47; 25:10-13: Typical of Christ's atonement: Ro 5:6-11.'

Please see the notes for 1Corinthians C12S14 and Galatians C3-S7 about the word hear. The functional definition is: 'Past-tense of Perceiving by the ear. This word is often used symbolically for hearing the spiritual message of the word of God, as sound. 1. Listening to; attending to; obeying; observing what is commanded. 2. Attending to witnesses or advocates in a judicial trial; trying'. Please also see the note for 1Corinthians C1S21 about the phrase He that hath ears to hear, let him hear.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'ye that. Ga 4:9; 3:10,23-24; Ro 6:14; 7:5-6; 9:30-32; 10:3-10 do. Mt 21:42-44; 22:29-32; Joh 5:46-47 the law. Joh 10:34; 12:34; 15:25; Ro 3:19 exp: Isa 8:20.'

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C4-S19 (Verse 22) Paul sets up the comparison of the allegory.

For it is written,
that Abraham had two sons,
the one by a bondmaid,
the other by a freewoman..

Abraham had more than two sons, but Paul does not say that he had only two. These two are the source of all of the problems in the Middle East and the others were sent east and did not try to take what God refused to give them. The first born (Genesis 16:2-4) was Ishmael (Genesis 16:11). The promised seed, through Sarah (Genesis 21:1-2) was Isaac (Genesis 21:3). Genesis 21:9-10 tells us And Sarah saw the son of Hagar the Egyptian, which she had born unto Abraham, mocking. Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac.. Genesis 21:12 tells us that God Himself was behind this for in Isaac shall thy seed be called. Thus, we see that Paul's allegory has a Biblical basis.

Please see the note for 3:10 about the word write / written. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please see the notes for Ephesians C1S3; Romans C3S15 for the phrase it is written. Please see the notes for Romans C15S13; John 20:31-LJC for use of the word write.

Please see the note for 4:3-5 for links to every place in this epistle where forms of the word woman are used along with a definition and links from other commentators. Please also see the note for Romans C9S19 about the phrase What is man.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'that. Ge 16:2-4,15; 21:1-2,10'

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C4-S20 (Verse 23) Paul brings out the two different ways that a son was produced.

First Step: Show the source of the first son.

But he who was of the bondwoman was born after the flesh;.

Second Step: Show the source of the second son.

but he of the freewoman was by promise..

This sentence is part of an allegory where Paul is explaining that Abraham's son who came by the law was bound while the son who came by the promise was free. Please see the Doctrinal Study called Significant Events in the New Testament for links to promises made in this epistle and for promises in other epistles.

God had made a promise to Abraham that his seed would come through Sarah (Genesis 17:15-19; 18:10-14 21:1-2; Hebrews 11:11). When it became obvious, to the flesh, that God could not keep His promise, because Sarah had passed the age of bearing children, she tried to 'help God out' with accepted fleshly (religious) methods (Genesis 16:1-4). Thus, we see Paul's claim that Ishmael was born after the flesh and that Isaac was by promise.

Please see the note for Matthew 1:16 about the word born. The functional definition for this word is: 'Concieved life is brought into the world'. Webster's 1828 defines this word as: 'pp. of bear. baurn. Brought forth, as an animal. A very useful distinction is observed by good authors, who, in the sense of produced or brought forth, write this word born; but in the sense of carried, write it borne. this difference of orthography renders obvious the difference of pronunciation. 1. to be born, is to be produced or brought into life. "Man is born to trouble." A man born a prince or a beggar. It is followed by of, before the mother or ancestors. Man that is born of woman is of few days and full of trouble. Job.14. 2. to be born, or born again, is to be regenerated and renewed; to receive spiritual life. John 3'. Please also see the note for 1John 3:9 about the phrase born of God. Please also see the note for Colossians 1:15 about the word firstborn. Please also see the note for Hebrews 1:5 about the word begotten. The functional definition is: 'Procreated; generated'. Please also see the note for Galatians C4-S17 about the words birth / birthright / birthday.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'born. Ro 9:7-8 but. Ge 17:15-19; 18:10-14; 21:1-2; Ro 4:18-21; 10:8; Heb 11:11 General references. exp: Ga 4:28.'

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C4-S21 (Verse 24) Why Paul referenced these scripture passages.

Equivalent Section: the allegory declared.

Which things are an allegory:.

Equivalent Section: the allegory explained.

First Step: Declare what the allegory is showing.

for these are the two covenants;.

Second Step: Show the details of the allegory.

the one from the mount Sinai,
which gendereth to bondage,
which is Agar..

Webster's 1828 dictionary defines allegory as:

AL'LEGORY, n. Gr. other, to speak, a forum, an oration.

A figurative sentence or discourse, in which the principal subject is described by another subject resembling it in its properties and circumstances. the principal subject is thus kept out of view, and we are left to collect the intentions of the writer or speaker, by the resemblance of the secondary to the primary subject. Allegory is in words that hieroglyphics are in painting. We have a fine example of an allegory in the eightieth Psalm, in which God's chosen people are represented by a vineyard. the distinction in scripture between a parable and an allegory, is said to be that a parable is a supposed history, and an allegory, a figurative description of real facts. An allegory is called a continued metaphor.

Examples of Biblical allegories include:

Judges 9:8-15 - Of the trees seeking a king.
2Samuel 12:1-4 - Nathan tells King David of his sin.
Psalms 80:8-19 - God's chosen people are represented by a vineyard.
Ecclesiastes 12:3-7 - Parts of the body represented as parts of a house.
Isaiah 11:6-8 - Messiah's kingdom represented under, of the wolf and the lamb dwelling together.
Isaiah 35 - Wilderness to blossom as the rose.
John 10:1-16 - Shepherd and door representing Jesus Christ.
Ephesians 6:11-17 - Armor of God.

Some people claim that every parable is an allegory and some people argue for a technical difference between the two. The Biblical fact is that some parables are an allegory and some parables are not. In certain cases, the technical difference, between an allegory and a parable, is critical and at other times the technical can get in the way of providing a more generalized message. The main distinction that I read was that a parable was supposed to be an actual historical event while an allegory is not. Certainly the historical accuracy of Luke 16:18-31 makes a doctrinal difference because those who deny it being historical also deny the entire lesson of that chapter. However, claiming that an allegory is not an actual event denies the spiritual truth that these verses are teaching. In these verses Paul is using an actual physical historical event to teach about an actual spiritual event. Therefore, in my opinion, the historical accuracy of an allegory or of a parable should be considered separately from if the passage is an allegory or a parable. In addition, the distinction of historical accuracy should only be considered when it makes a doctrinal distinction with the doctrinally correct decision based upon if the doctrine is in line with Bible precepts or not. The reader will make their own decision, but following guidelines other than these lead to people claiming that there are 'problem verses' and 'errors' in our incorruptible...word of God (1Peter 1:23).

In Luke 11:5-8, we read the parable called 'The Friend at Midnight'. This parable is also an allegory. It does not identify a specific historical event but it uses a common event in the lives of people in that society and that time. So, technically, it was not an actual historical event. However, historically, it was such a common cultural event that the listeners of the time had no problem relating to it and, probably, could even think of a person that it was an actual event in their life. Now, since most people who argue these types of technicalities fail to make the distinction between an actual specific historical event and a historically common cultural event, they are being inaccurate even while they strain at a gnat (Matthew 23:24). Simply put, the arguments about the difference between an allegory and a parable are a distraction from learning the true doctrine of the Bible and can be used to justify doctrinal error. Yes, there can be an argument which is based upon an incomplete analysis of the two words, but it really is not worth pursuing if you truly want to learn the word of God.

The word gender includes the concept of: 'to copulate; to breed; to bet'. Thus, our sentence is telling us that :'The spiritual children of Agar (Islam) go into spiritual bondage'.

Now, returning to our current sentence, we can see that our sentence is telling us is that if we insist upon dealing with God using the rules of the flesh then we will end up in bondage. However, if we agree to deal with God based upon His promises, then we will end up free. The dictionaries do not provide a good definition but one that matches the usage of this word within the Bible would be: 'attempt and success at producing offspring'. Thus, we can see that the intended offspring of following God's way is freedom while the intended offspring of any other way is bondage.

We find forms of the word Sinai occurring 37 times in 36 verses of the Bible and, in the New Testament, only in our current sentence and the next sentence. Fausset's Bible Dictionary defines Sinai as: 'The peninsula of Sinai is a triangular tract, bounded on the W. by the gulf of Suez, on the E. by the gulf of Akabah, and on the N. by a line drawn from Gaza through Beersheba to the S. of the Dead Sea. there are three divisions: (1) the southernmost, the neighborhood of Sinai; (2) the desert of et Tih, the scene of Israel's wanderings; (3) the Negeb, or south country, the dwelling of Abraham, Isaac, and Jacob. Near 'Ain Hudherah (Hazeroth) Mr. Palmer (Palestine Exploration Quarterly Statement, January, 1871) discovered Erweis el Ebeirig, which he believed to be the remains of an Israelite camp. the tombs outside he identified as the Kibroth Hattaavah, graves of lust (Nu 11:31); the extensive remains betoken a large assemblage of people. Farther on the stone huts scattered over the hills and country, Arabic Nawamis (mosquitos), were probably Amalekite dwellings. Proceeding N. the explorers reached 'Ain Gadis or Kadesh, with a wady of the same name running from it beside a large plain. 'Ain Gadis is on the frontier of the Negeb or south country, which is now waste through neglect of the water supply, but bears traces of former cultivation arid ruins of many cities. Eshcol, where the spies went, lay not far off from Kadesh in the vine abounding district on the way to Hebron; the hill sides are covered with small stone heaps, on which the vines were trained. Tothe north stand el Meshrifeh or Zephath the watchtower, and Sbaita, all built of stone, without timber, the city of the Zephath, afterward called Hormah (Jg 1:17). the route lies then through the Amorite hills to Ruhaibeh, with the remains of an old well, the troughs being of great size and antiquity, the Rehoboth well of Isaac; near it Shutnet, or Sitnah. then Beersheba with three wells, one dry, the other two full of water. Sinai stands in the center of the peninsula which lies between the two horns of the Red Sea. It is a wedge shaped mass of granite and porphyry platonic rocks, rising almost 9,000 ft. above the sea. On the S.W. lies a wide alluvial plain, coasting the gulf of Suez; on the E. side, coasting the Akabah gulf, the plain is narrow. there are three chief masses: (1) the N.W. cluster, including five-peaked Serbal, 6,342 ft. above the sea. (2) the E. and central mass, jebel Katherin its highest point, 8,063 ft. above the sea; jebel Musa, at the south end, about 7,000 ft. (3) the S.E. close to (2), Um Shaumer its highest point. Ras Sufsafeh, the northern end of (2), with the vast plain er Rahab (the wilderness of Sinai) for Israel below, is the Mount Sinai of the law. Horeb is the N. part of the Sinaitic range. At the foot of Ras Sufsafeh are alluvial mounds, which exactly correspond to the bounds set to restrain the people. In the long retiring sweep of er Rahab the people could remove and stand afar off, for it extends into the side valleys. Moses, coming through one of the oblique gullies at the side of Res Sufsafeh on the N. and S., might not see the camp, though hearing the noise, until he emerged from the wady ed Deir or the wady Leja on the plain (Ex 2:15-19).'

Thompson Chain Topics provides references for the word Sinai as: 'Mount upon which Moses received the Decalogue): Ex 16:1; 19:11; 24:16; 31:18; Le 7:38; 26:46; Ne 9:13; Ac 7:38. Mount Wilderness of: Nu 10:12; 26:64.'

Nave's Topical Bible provides references for the word Sinai as: '1. A mountain in the peninsula east of the Red Sea: Also called SINA-HORA: the people of Israel arrive at, in their wanderings in the wilderness: Ex 16:1; 19:2; De 1:2. The law delivered to Moses upon: Ex 19:3-25; 20; 24:12-18; 32:15-16; 34:2-4; Le 7:38; 25:1; 26:46; 27:34; Nu 3:1; De 4:15; 5:26; 29:1; 33:2; Ne 9:13; Ps 68:8,17; Mal 4:4; Ac 7:30,38. FIGURATIVE: Ga 4:24-25. The people of Israel journeyed in: Nu 10:12. Kept the Passover Festival in: Nu 9:1-5. Counted in: Nu 26:64.'

We find forms of the word gender only in: Leviticus 19:19; Joshua 12:13; Job 21:10; Job 38:29; Galatians 4:24 and 2Timothy 2:23. Webster's 1828 defines this word as: '1. Properly, kind; sort. 2. A sex, male or female. Hence, 3. In grammar, a difference in words to express distinction of sex; usually a difference of termination in nouns, adjectives and participles, to express the distinction of male and female. But although this was the original design of different terminations, yet in the progress of language, other words having no relation to one sex or the other, came to have genders assigned them by custom. Words expressing males are said to be of the masculine gender; those expressing females, of the feminine gender; and in some languages, words expressing things having no sex, are of the neuter or neither gender.
GEN'DER, v.t. to beget; but engender is more generally used.
GEN'DER, v.i. to copulate; to breed. Levit. 19.'. in this sentence, the functional definition for this word is: 'To beget'. Please note that the th, in the word of gendereth means that this is a lifestyle 'begetting', which means that it 'keeps on keeping on begetting'.

Every reference that I found for Agar claimed that this is a Greek spelling for Hagar. We find Hagar in: Genesis 16:1, 3-4, 8, 15-16; 21:9, 14, 17; 25:12.

Nave's Topical Bible provides links for Hagar as: 'A servant of Abraham and handmaiden of Sarah Given by Sarah to Abraham to be his wife: Ge 16. Descendants of: Ge 25:12-15; 1Ch 5:10,19-22; Ps 83:6. Called AGAR: Ga 4:24-25.'

Thompson Chain Topics provides links for Hagar as: 'handmaid of Sarah): Ge 16:1. Bore Abraham a son, Ishmael: Ge 16:15. Cast out of the home through the jealousy of her mistress: Ge 21:9-14. An angel appears to her with a comforting promise: Ge 21:17-19; Ga 4:25.'

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'an allegory. Eze 20:49; Ho 11:10; Mt 13:35; 1Co 10:11 (Gr) Heb 11:19 for. Ga 4:25; Lu 22:19-20; 1Co 10:4 the two. Ga 3:15-21; Heb 7:22; 8:6-13; 9:15-24; 10:15-18; 12:24; 13:20 covenants. or, testament. Sinai. Gr. Sina. which. Ga 5:1; Ro 8:15 Agar. Ge 16:3-4,8,15-16; 21:9-13; 25:12 Hagar. General references. exp: Le 25:1.'

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C4-S22 (Verse 25) Hagar represents the descendants of Ishmael.

For this Agar is mount Sinai in Arabia,
and answereth to Jerusalem which now is,
and is in bondage with her children..

Mount Sinai is supposed to be the most prominent peak of the range of mountains called Horeb. The Arabian people are considered by God (in the Bible) to be descendants of Ishmael and of Esau. In Genesis 25:23 God said that the elder shall serve the younger about Jacob and Esau. Hagar was an Egyptian and Egyptians have been counted among the Arabian people for many years. Further, Hagar answered to Sarah. Thus, on a couple of levels we see the two peoples represented with God having the people represented by Hagar / Sinai serving Sarah / Jerusalem.

On another level we see that Sinai is where Moses received the Mosaic Law (Exodus 19; 31:18; Leviticus 26:46; Deuteronomy 4:10; 5:2; 29:1; 1Kings 19:8; 2Chronicles 5:10; Malachi 4:4). It is also where the children of Israel first sinned by worshipping false idols (Exodus 33:6; Deuteronomy 9:8) after they refused a personal relationship with God and demanded religion (Deuteronomy 18:6). It is also where we first see the rock (type of Christ) struck to represent the payment that Christ would make under the law (To redeem them that were under the law, that we might receive the adoption of sons [4:5 ]). While there are several more verses and types that could be mentioned, I believe this is sufficient for our purposes. Sinai represented law and religion and we saw at the beginning of the chapter that children who are under law (religious rules / under tutors and governors) are not heirs and are no better than servants who must obey true heirs. So while many more types and references could be brought out, I believe this is sufficient to get an idea of what Paul is trying to teach us.

Please see the note above for the usage of Agar.

Please see the note above for about the word Sinai. It is used symbolically in this sentence.

Please see the note for 1:15-17 for the usage of Arabia within this epistle along with links from other commentators.

Please see the note for 1:15-17 for the usage of Jerusalem within this epistle along with links from other commentators. Please also see the next note for the timeline of Paul's travels, which include several trips to Jerusalem. Jerusalem is used for 'the central place of worship of the true God'. Please also see the note for Matthew 4:5 about the phrase holy city. Webster's 1828 defines this phrase as: 'There is more than one holy city, but, usually, this phrase is used for Jerusalem or the New Jerusalem'. In the Bible, this phrase is used only for 'Jerusalem or the New Jerusalem'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'is. Ga 4:24 Sinai. De 33:2; Jg 5:5; Ps 68:8,17; Heb 12:18 Arabia. Ga 1:17; Ac 1:11 exp: Isa 21:13; Eze 27:21. answereth to. or, is in the same rank with. her. Mt 23:37; Lu 13:34; 19:44 General references. exp: Le 25:1.'

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C4-S23 (Verse 26) God regards Jerusalem, and all that it represents, differently than what is represented by the law.

But Jerusalem which is above is free,
which is the mother of us all..

This sentence starts with But and has the same subject as the prior sentence while going in a different direction. The comparison between Sinai and Jerusalem is covered in the notes above.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Jerusalem. Ps 87:3-6; Isa 2:2-3; 52:9; 62:1-2; 65:18; 66:10; Joe 3:17; Mic 4:1-2; Php 3:20; Heb 12:22; Re 3:12; 21:2,10-27 free. Ga 4:22; 5:1; Joh 8:36; Ro 6:14,18; 1Pe 2:16 mother. Song 8:1-2; Isa 50:1; Ho 2:2,5; 4:5; Re 17:5 exp: Jer 50:12. General references. exp: Isa 66:7.'

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C4-S24 (Verse 27) Scriptural basis for Paul's claims.

Equivalent Section: One set of references.

First Step: Rejoice while still barren because of the promise.

For it is written,
Rejoice,
thou barren that bearest not;.

Second Step: Receive the promise.

break forth and cry,
thou that travailest not:.

Equivalent Section: References where the two Steps are combined.

for the desolate hath many more children than she which hath an husband..

As we have seen Paul do in other places he quotes phrases from more than one place in scripture, implying the greater context, and putting the parts together to show us how to combine parts of scripture. In the First Equivalent Section Paul gives us a two-step combination of quotes which is equivalent to the singular quotes of the Second Equivalent Section. (Follow the quotes to understand how this combination works.) In all of these references we see that those people who believed the promises of God received greater reward than those people who relied upon nature and religion.

In our Second Equivalent Section we have references that promised blessings after Israel rejects a religious relationship and accepted a personal relationship. These references include:

Psalm 113 which is full of praise for a personal relationship with God and ends with He maketh the barren woman to keep house, and to be a joyful mother of children. Praise ye the LORD.
Isaiah 54 promises children to thou that didst not travail with child.
Isaiah 49:18-23 promises God's blessings after God corrects Israel's relationship with Him.

In the First Step of our First Equivalent Section we have references like:

Genesis 18:10 where Sarah heard that she would have a child and laughed. Spontaneous laughter is usually the result of two conflicting emotions felt strongly and simultaneously. Many people preach about Sarah doubting because it ceased to be with Sarah after the manner of women. However, we should also see the hope that caused her to laugh and not just cry in anguish about the impossibility of the situation. here is true faith, hope in the promise of God in spite of a physically impossible situation. When the Lord pointed out Sarah's laugh, I believe He wants Abraham to know of his wife's hope as well as her doubt.
Judges 13:3 tells us that the mother of Samson was barren when God promised her a child.
Ruth 1:11-13 tells us that Naomi declared that she was desolate. Yet we see the Second Step fulfilled later.

In the Second Step of our First Equivalent Section we have references like:

Ruth 4:14-16 tells us how Naomi and other women recognized that the Lord provided heirs in spite of Naomi's bareness. This is the Second Step which fulfills the First Step of Ruth 1:11-13.
1Samuel 2:1-10 tells us about the prayer of the mother of Samuel when she brought him to stay at the Temple.

Thus, we see several scripture passages which could be referenced by what Paul says here. In some cases we have the two parts separated, as in our First Equivalent Section. In some cases they are combined as in our Second Equivalent Section. When we find a section of scripture which causes confusion, we should search for other references which, when combined, create the confusing reference. By understanding the parts and how the Bible combines them, we can come to an understanding of confusing parts.

Please see the note for 3:10 about the word write / written. The functional definition is: 'To form by a pen on paper or other material, or by a graver on wood or stone. Things are written so that we can rely upon their not being changed over time nor for any other reason'. Please also see the notes for Ephesians C1S3 and Romans C3S15 about the phrase it is written. Please see the notes for Romans C15S13; John 20:31-LJC for use of the word write. Please see the notes for Romans C16S33; 2Timothy C3S10 for use of the word scripture.

We find forms of the word Rejoice occurring s 286 times in 266 verses of the Bible, 77 times in 70 verses of the New Testament, and in Galatians, in: our current sentence and 6:4. Please also see the note for Romans C12S8 which has links to where Romans uses the word rejoice. Please also see the note for Philippians 4:4-LJC which has links to where Philippians uses the word rejoice. Webster's 1828 dictionary defines rejoice as: 'v.i. rejois'. Toexperience joy and gladness in a high degree; to be exhilarated with lively and pleasurable sensations; to exult. When the righteous are in authority, the people rejoice; but when the wicked beareth rule, the people mourn. Prov. 29. I will rejoice in thy salvation. Ps. 9.
, v.t. rejois'. to make joyful; to gladden; to animate with lively pleasurable sensations; to exhilarate. Whoso loveth wisdom rejoiceth his father. Prov. 29. While she, great saint, rejoices Heaven.'

Thompson Chain Topics provides references for the word rejoicing as: 'The Duty of: De 12:7; 16:11; Ps 5:11; 32:11; Zep 3:14; Zec 9:9; Lu 10:20; Ro 12:15; Php 4:4; 1Th 5:16. Instances of: 1Sa 2:1; 11:15; Mt 2:10; Lu 1:47; Ac 8:39; 16:34; Ro 5:2. In Tribulation, examples of: Famine: Hab 3:17-18; Mt 5:12; Lu 6:23. Persecution: Ac 5:41. Imprisonment: Ac 16:23,25. Poverty: 2Co 6:10; Col 1:24. Loss of Property: Heb 10:34. Fiery Trials: 1Pe 4:12-13. In Evil forbidden: Job 31:29; Ps 35:19; Pr 17:5; 24:17; Ob 1:12; 1Co 13:6. See Uncharitableness.'

We find forms of the word barren occurring 24 times in the Bible and, inthe New Testament, in: Luke 1:7; Luke 1:36; Luke 23:29; Galatians 4:27; 2Peter 1:8. Easton's Bible Dictionary defines barren as: 'For a woman to be barren was accounted a severe punishment among the Jews (Ge 16:2; 30:1-23; 1Sa 1:6,27; Isa 47:9; 49:21; Lu 1:25). Instances of barrenness are noticed (Ge 11:30; 25:21; 29:31; Jg 13:2-3; Lu 1:7,36)'. The functional definition for this word is: 'Not producing young, or offspring'. Thompson Chain Topics provides references for the word barren as: 'Barrenness of Soil as a Result of Sin: Ge 4:12; Le 26:20; De 11:17; Isa 5:10; Ho 8:7; Hab 3:17; Hag 1:6; 2:16'. Nave's Topical Bible provides references for the word barren as: '(Sterility of women) A reproach: Ge 30:22-23; 1Sa 1:6-7; 2:1-11; Isa 4:1; Lu 1:25. Miraculously removed, instances of: Sarai: Ge 17:15-21. Rebecca: Ge 25:21. Manoah's wife: Jg 13. Hannah: 1Sa 1:6-20. Elisabeth: Lu 1:5-25. Sent as a judgment: Ge 20:17-18'.

Please also see the note for 6:2 for links to where this epistle uses forms of the word bear (verb), a definition, links to notes in other Studies. The functional definition is: 'to carry a load over a period of time'.

Please see the note for Matthew 5:19 about the word break. The functional definition for this word is: 'to violently cause to part'. Please also see the note for Luke 12:39 about the word broken. Please also see the note for Romans C11S21 about the phrase broken off.

Please see the note for Mark 1:3 about the word cry. The functional definition for this word is: 'Loud notorious exclamation as a crying sin or warning'.

Please see the note for Galatians 4:19-20 for links to every verse in the New Testament that uses any form of the word travail, the definition from Webster's 1828 and links from other commentators. The functional definition is: 'To labor with pain; to toil'.

Please see the note for 1Timothy 5:5 about the word desolate. The functional definition is: 'Destitute or deprived of inhabitants; desert; uninhabited; denoting either stripped of inhabitants, or never having been inhabited; as a desolate isle; a desolate wilderness'.

Please see the note for 1Corinthians C3S9 about the word husband. The functional definition for this word is: 'The man of a woman'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Rejoice. Isa 54:1-5 barren. 1Sa 2:5; Ps 113:9 desolate. Ru 1:11-13; 4:14-16; 2Sa 13:20; Isa 49:21; 1Ti 5:5'

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C4-S25 (Verse 28) Paul applies the scripture to us.

Now we,
brethren,
as Isaac was,
are the children of promise..

This sentences is part of Paul's comparing the saved, who rely upon a personal relationship with God for their sanctification, to saved people who rely upon religious works for their sanctification. This sentence links the saved people who rely upon a personal relationship with God for their sanctification to Isaac within Paul's analogy.

While that is the main interpretation of this sentence, it also provides another lesson on another level. That is, we should be studying the life of Isaac more for application to the lives of saved people. Many people study, and preach, about Abraham and Jacob and other people in the Old Testament, but Isaac tends to be neglected even though this verse tells us that he is a type of the saved person who is sanctified through a personal relationship with God.

We find Isaac occurring 132 times in 123 verses of the Bible, 20 times in 18 verses of the New Testament, but only in our current sentence within Galatians. Easton's Bible Dictionary defines Isaac as: 'laughter. (1) Israel, or the kingdom of the ten tribes (Am 7:9,16). (2.) the only son of Abraham by Sarah. He was the longest lived of the three patriarchs (Ge 21:1-3). He was circumcised when eight days old (Ge 21:4-7); and when he was probably two years old a great feast was held in connection with his being weaned.
The next memorable event in his life is that connected with the command of God given to Abraham to offer him up as a sacrifice on a mountain in the land of Moriah (Ge 22). (See Abraham's bosom.) When he was forty years of age Rebekah was chosen for his wife (Ge 24). After the death and burial of his father he took up his residence at Beer-lahai-roi (Ge 25:7-11), where his two sons, Esau and Jacob, were born (Ge 25:21-26), the former of whom seems to have been his favourite son (Ge 25:27-28).
In consequence of a famine (Ge 26:1) Isaac went to Gerar, where he practised deception as to his relation to Rebekah, imitating the conduct of his father in Egypt (Ge 12:12-20) and in Gerar (Ge 20:2). the Philistine king rebuked him for his prevarication.
After sojourning for some time in the land of the Philistines, he returned to Beersheba, where God gave him fresh assurance of covenant blessing, and where Abimelech entered into a covenant of peace with him.
The next chief event in his life was the blessing of his sons (Ge 27:1). He died at Mamre, being old and full of days (Ge 35:27-29), one hundred and eighty years old, and was buried in the cave of Machpelah.
In the New Testament reference is made to his having been offered up by his father (Heb 11:17; Jas 2:21), and to his blessing his sons (Heb 11:20). As the child of promise, he is contrasted with Ishmael (Ro 9:7,10; Ga 4:28; Heb 11:18).
Isaac is at once a counterpart of his father in simple devoutness and purity of life, and a contrast in his passive weakness of character, which in part, at least, may have sprung from his relations to his mother and wife. After the expulsion of Ishmael and Hagar, Isaac had no competitor, and grew up in the shade of Sarah's tent, moulded into feminine softness by habitual submission to her strong, loving will. His life was so quiet and uneventful that it was spent within the circle of a few miles; so guileless that he let Jacob overreach him rather than disbelieve his assurance; so tender that his mother's death was the poignant sorrow of years; so patient and gentle that peace with his neighbors was dearer than even such a coveted possession as a well of living water dug by his own men; so grandly obedient that he put his life at his father's disposal; so firm in his reliance on God that his greatest concern through life was to honour the divine promise given to his race., Geikie's Hours, etc.'

Thompson Chain Topics provides links for Isaac as: 'Laughter) son of Abraham and Sarah): Ge 17:19; 21:3,12; 22:2; 24:4; 26:12; 28:1; 35:29; 49:31; Heb 11:17,20. Characteristics of: Submission: Ge 22:6-9. Meditation: Ge 24:63. Affection: Ge 24:67. Imitated his father's sin: Ge 26:7. Peaceableness: Ge 26:20-22. Prayerfulness: Ge 26:25. A man of faith: Heb 11:20.'

Nave's Topical Bible provides links for Isaac as: ' the miraculous son of Abraham: Ge 17:15-19; 18:1-15; 21:1-8; Jos 24:3; 1Ch 1:28; Ga 4:28; Heb 11:11. Ancestor of Jesus: Mt 1:2. Offered in sacrifice by his father: Ge 22:1-19; Heb 11:17; Jas 2:21. Is provided a wife from among his relatives: Ge 24; 25:20. Abrahamic covenant confirmed in: Ge 26:2-5; 1Ch 16:15-19. Lives in the south country at the well called Lahai-roi: Ge 24:62; 25:11. With Ishmael, buries his father in the cave of Machpelah: Ge 25:9. Esau and Jacob born to: Ge 25:19-26; 1Ch 1:34; Jos 24:4. Lives in Gerar: Ge 26:7-11. Prospers: Ge 26:12-14. Possesses large flocks and herds: Ge 26:14. Digs wells, and is defrauded of them by the herdsmen of Abimelech: Ge 26:15,21. Moves away to the valley of Gerar, afterward called Beer-sheba: Ge 26:22-33. His old age, last blessing upon his sons: Ge 27:18-40. Death and burial of: Ge 35:27-29; 49:31. His filial obedience: Ge 22:9. His peaceableness: Ge 26:14-22. Was a prophet: Ge 27:28-29,38,40; Heb 11:20. His devoutness: Ge 24:63; 25:21; 26:25; Mt 8:11; Lu 13:28. Prophecies concerning: Ge 17:16-21; 18:10-14; 21:12; 26:2-5,24; Ex 32:13; 1Ch 16:16; Ro 9:7. 2. A designation of the ten tribes: Am 7:9.'

We find forms of the word children occurring with forms of the word promise only in: 1Kings 8:25; 2Kings 8:19; 2Chronicles 6:16; Nehemiah 9:23; Acts 2:39; 7:5; Romans 9:8; our current sentence; Hebrews 11:11.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'General references. Ga 4:23; 3:29; Ac 3:25; Ro 4:13-18; 9:8-9 exp: Ge 25:5; Ga 3:9.'

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C4-S26 (Verse 29) Each phrase below has equal importance.

But as then he that was born after the flesh persecuted him that was born after the Spirit,
even so it is now..

Furthering the analogy, we see that Isaac was persecuted by Ishmael and, in this sentence, Paul says that the same persecution occurs today. That is: hyper-spiritual people put down people who follow God's Spirit because Spirit led people don't have as much physical evidence of religious zeal. Part of this is because God's Holy Spirit will deliberately test us to see if we will be just as zealous (C4-S16) when we think that no one is looking as we are when we know that someone is looking. When we consistently remain true to God's Word and God's Spirit, then God will have someone tell us that they were watching us at a time that we thought no one saw. However, for the most part, those people who are trusting religious rules for sanctification will have more physical evidence of religious zeal than a Spirit-led person will have.

Please see the note 1:13-14 for links to where forms of the word persecute are used in Galatians along with the definition from Webster's 1828 and links from other commentators. Please see the notes for Romans C8S37 and Galatians C1-S11 for links to where forms of the word persecute are used in Galatians along with the definition from Webster's 1828 and links from other commentators. Please also see the note for Romans C8S37 for links to every place in the Bible where the word persecution is used along with a short note on each verse. The functional definition is: 'The infliction of pain, punishment or death upon others unjustly, particularly for adhering to a religious creed or mode of worship, either by way of penalty or for compelling them to renounce their principles'.

Please see the note for this verse within the Word Study on Spirit. Please also note that our second phrase says even so it is now. This fits with what we read in 2Timothy 3:12 : Yea, and all that will live Godly in Christ Jesus shall suffer persecution.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'he that. Ge 21:9 after the Spirit. Joh 3:5; 15:9; Ro 8:1,13 even. Ga 5:11; 6:12-14; Mt 23:34-37; 1Th 2:14-15; Heb 10:33-34'

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C4-S27 (Verse 30) Nevertheless what saith the scripture?

In the next sentence we have scripture references which prove the claims to be a lie which come from the people trusting in religious rules for sanctification.

Please see the notes for 1Corinthians 11:11 and Philippians 1:23-24 about the word nevertheless. The functional definition is: 'Not the less; notwithstanding; that is, in opposition to anything, or without regarding it'.

Forms of the word scripture occur in 53 verses of the Bible with only 1 being in the Old Testament and, in Galatians, in: our current sentence; 3:22 and 4:30. Please see the notes for Romans C16S33 and 2Timothy C3S10 about the word scripture. It provides links to where the word is used in Romans along with the definition from Webster's 1828 . Please also see the note for 2Timothy C3S10. It tells us how we are to use scripture today. The functional definition is: 'the written word of God'.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'what. Ga 3:8,22; Ro 4:3; 11:2; Jas 4:5'

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C4-S28 (Verse 30) Paul's scriptural basis for his claims in this analogy.

Equivalent Section: What was ordered.

Cast out the bondwoman and her son :.

Equivalent Section: Why it was ordered.

for the son of the bondwoman shall not be heir with the son of the free woman..

This is a quote of Genesis 21:10-12. Notice that even back in Genesis God made it clear that this was a matter of inheritance. Therefore, Paul's analogy is a direct application of what God said in scripture. Please notice that God makes the distinction between heir and non-heir based upon who is the parent of the son. In the Bible, a son accepts the character of their father. Therefore, the son who has the character of bondage is a non-heir while the son who has the character of trusting God's promise is made the heir.

Please note that John 1:12 says, But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name. The received is past-tense while the to become is future-tense. That means that become the sons of God occurs after our initial profession (received him). Further, the phrase power to become means that the result is possible but not guaranteed. The fact is that there are a lot of people who claim to be the son of the free woman but their character matches the son of the bondwoman because they claim that their actions show that they are saved or sanctified while the true son of the free woman has a character that lives by faith.

Please see the note for Luke 1:29 about the word cast. The functional definition for this word is: 'In general "to throw," with various degrees of violence; usually, with force, but not so necessarily, as e.g. in cast a net," cast lots."'. Please also see the note for Romans C11S19 about the phrase cast away. Please also see the note for 2Corinthians 4:8-10 about the phrase cast down. Please also see the note for Mark 9:28 about the phrase cast out. Please also see the note for Romans 11:1 about the phrase God will not cast away his people.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'Cast. Ge 21:10-12; Ro 11:7-11 for. Joh 8:35; Ro 8:15-17 exp: Ro 9:17.'

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C4-S29 (Verse 31) Here is the conclusion of Paul's analogy.

So then,
brethren,
we are not children of the bondwoman,
but of the free..

Please see the notes at: Hebrews 2;14-15; 1John 3:1-2; John 8:36 and John 8:32. These notes all deal with how the Son of God makes us free through our personal relationship with Him. We can not get the Biblical type of freedom any other way.

The Treasury of Scripture Knowledge provides Bible references for this sentence as: 'we. Ga 5:1,13; Joh 1:12-13; 8:36; Heb 2:14-15; 1Jo 3:1-2'

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Interpretive Study of Galatians

Galatians Chapter 3

links to sentences in this chapter:

The Chapter theme is: We are The just shall live by faith.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

Galatians Chapter 4

links to sentences in this chapter:

The Chapter theme is: the difference between an heir and a servant.

Please see the chapter and sentence outline, of this chapter, at the start of this Epistle Study.

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