His deity. Here at last is the promised Seed of the woman Who will crush the serpent's

Not only this but He was born "under law" and as a Jew, this could only mean the law

of Moses. Thus He might ransom and deliver those who were under the law with the

penalty of God's curse if it was broken. We are told that Christ, the sinless One,

completely kept the law and was therefore in the position of rescuing those who were

enslaved by it in order that they might receive the status of sons with a divine inheritance

in view. To such God sent forth the Spirit of His Son in their hearts (4: 6). Exactly the

same word exapesteilen is used of God's action as has already been used in verse 4 of His

sending the Son. It is not strange therefore that the Spirit is described as "the Spirit of

His Son". The result of this is the intimate words "Abba" which is Aramaic meaning

"my Father". The two words Abba and Father come together in Mark 14: 36 and

Romans 8: 15.  Romans 8: is the chapter of sonship, expressing a precious truth and

priceless privilege. Those redeemed in this way leave slavery behind for ever.

Having established this, the Apostle turns back to the problem of the Galatians

slipping back to bondage "How turn ye again . . . . . ye desire again". It was inexplicable

to him that they were willing to step down from the high and wonderful position into

which free grace had placed them to the rudimentary things of the law, with its

ceremonies, its rites, it days and observances. If they were not returning to idolatry, they

were going back to childhood with its lack of freedom.

Paul venerated the law; it was "holy, just and good" to him (Rom. 7: 12) yet because

of man's sinful nature, it was "weak on account of the flesh" (Rom. 8: 3) and he does

not hesitate to place it on a parallel with the elements of paganism when such a misuse of

the law becomes a competitor with, or a perfector of the gospel of grace (verses 7-11).

No one worked harder than the Apostle, but he strongly objected to wasting his time

and strength. In no sense was Paul "afraid of" the Galatians. Rather he means "I am

fearful for you" (see Gal. 2: 2; Phil. 2: 16; I Thess. 2: 1; 3: 5).

Paul now sums up by saying:

To put it more plainly "put yourself in my place . . . . . for I have put myself in yours".

Is Paul saying in effect "let us be friends" or does he mean that he, a Hebrew and a

Pharisee, had already become like a Gentile so far as the law was concerned and he

appeals to the Galatians to take their stand with him? Moffatt's translation is very free:

We feel that the second interpretation is correct and fits in with the tone of the epistle.