Download discussion questions: Galatians 3:23 – 4:11
Calvary Institute – Fall 2018 Index
We began our study of the passage with two main observations:
- Paul’s repeated (and varied) use of the pronouns “we/our” and “you.”
- “Transition words” that indicate purpose (“so that”; “because”) or explanation (“for” or “in the same way”) or contrasts (“but”; “although”), etc.
The first part of our observation process shows that Paul seems to switch freely between “we’ and “you” in the passage. One question that came from that observation: Was Paul trying to distance himself from the Galatians, speaking down to them by highlighting the difference between “we” and “you”? Or was the “we” inclusive, drawing the Galatians into the same status as Paul and other Christians? The passage itself answers the question (always something to look for before we start guessing). Verse 28 removes any significance of even the most important cultural distinctions of that day: race, social status, and gender.
The passage is also full of words or phrases Paul uses to get his meaning across: “So then…” and “in order that…” in verse 24, “for” at the beginning of verses 26 and 27, and at the conclusion of verse 28. One person in our group pointed out that the passage contains several “before and after” descriptions:
- Now before faith came (3:23)…But now that faith has come (3:25)
- When we were children (4:3)…But when the fullness of time had come (4:4)
- Formerly (4:8)…But now (4:9)
One way to see the passage using those observation is by its alternating sections, slaves and sons. Paul repeatedly draws the contrast between the former conditions of slavery (both for “we” and for “you”), and then points to the new status as sons. The final section of the passage (4:9b-10) climaxes Paul’s point. The Galatians’ actions are a return to slavery and an abandonment of their position as heirs.
Slaves or Sons?
Our group considered the difference between slaves and heirs. One person suggested that it was the difference between eating in the barn or a shed versus eating at an elaborate table in a luxurious dining room. Another commented that it is the contrast between waiting on another person or having others to wait on you.
As we have discussed before, there are reasons why we tend to move away from faith and towards slavery. Our comments on this passage focused on the false humility that is actually the pride of self-obsession. We want to be in control. We believe that we are able to keep the rules. I was reminded of the character in C. S. Lewis’ The Great Divorce. On the outskirts of heaven, the “Big Man” complains, “I’ve got to have my rights…. I always done my best and I never done nothing wrong…. I’m not asking for anybody’s bleeding charity.” To which the heavenly saint greeting him replies, “Then do. At once. Ask for the Bleeding Charity.”[1] Our own pride is often the biggest obstacle to grace.
What things are we likely to be enslaved to? Certainly the opinions of others (like the circumcision party’s pressure on the Galatians) can affect our freedom. We can begin subtly to doubt our standing in God’s grace. Sometimes we may have grown up with traditions that seem as important as the gospel itself. Guilt we feel over criticism can tempt us back to the comfort of our own performance instead of faith in Christ’s work. All of these can seem more practical or more observable than the Bleeding Charity.
“Abba, Father”
When we do ask for and freely receive the Bleeding Charity, something amazing happens. The Triune God enables us to know Himself: “God [the Father] has sent the Spirit of His Son into our hearts, crying ‘Abba! Father!’” (v. 6). We have access to the Father, through the Son, by the Spirit. The relationship that Jesus prayed for, the communion that the Son has with the Father, is available to us through grace by faith. Keeping the law, being enslaved to rules, could never provide a fraction of that intimacy with Almighty God.
Known by God
That intimacy is not because we have knowledge of God. Paul makes that important clarification in verse 9: “But now that you have come to know God, or rather to be known by God.…”
We talked about the difference between knowing someone and being known. People commented that being known by another person gave a sense of being honored and even of excitement at the other’s interest. A person who is well known (Paul McCartney was suggested by one member of our group) makes the fact of being known even more significant. Knowing a person may only mean being familiar with their reputation. Being known by another, such as God Himself, means there is a relationship.
Jesus spoke of that relational importance of being known in terms both of His intimacy with us, his followers, and with His Father: “I am the good shepherd. I know my own and my own know me, just as the Father knows me and I know the Father” (John 10:14-15). David the Psalmist recognized the overwhelming excitement of being known by God and being the object of God’s interest:
O Lord, you have searched me and known me!
2 You know when I sit down and when I rise up;
you discern my thoughts from afar.
3 You search out my path and my lying down
and are acquainted with all my ways.
4 Even before a word is on my tongue,
behold, O Lord, you know it altogether.
5 You hem me in, behind and before,
and lay your hand upon me.
6 Such knowledge is too wonderful for me;
it is high; I cannot attain it.
Psalm 139:1-6 English Standard Version (ESV)
Emphasis added
Being known by God enables us to know Him better and better as His Spirit works in us to know him as Abba Father. Paul’s warning to the Galatians applies to us as well. Focusing our attention and efforts on keeping legal requirements and rules can distract us from that Abba-intimacy. Only that intimacy allows us to live in ways that are pleasing to Him out of our delight rather than simply fulfilling a duty.
[1] C. S. Lewis, The Great Divorce (London: HarperCollins, 2009), 27, Kindle Edition location 304.