Shingi’s Bible Commentary: Galatians Chapter 4

[00:00:00] Speaker A: Only the Spirit of God can do that for you. Have you received the Holy Spirit since you believed? Have you received the Holy Spirit since you believed? Because if you have not received the Holy Spirit since you believed, you're going to be in bondage. You're going to be what you're going to be like a child. You differed nothing from a servant, though you be Lord of all. That is what he's saying here. So he says, Mount Sinai, Moses and Mount Sinai is like the bond woman that gave birth to bondage. So it says Ishmael was bondage and then Isaac was what was freedom. The Spirit of God now comes into your heart, the Spirit of the Son. [00:00:41] Speaker B: Hallelujah. [00:00:41] Speaker A: The Spirit of Christ comes into your heart and now raises you, and now brings you, and raises you into becoming a son, places you into the place of the sonship of Christ. This is what those are, those that want to keep the law. This is what the Apostle Paul is saying. The ones that want to keep the law says, you're going to be like a wife man. Your hand is going to be against every man, and every man's hand is going to be against you. He who was of the bond woman was born after the flesh, but he who is of the free woman was born after promise. Which things are an allegory. For these are the two testaments, the two covenants, the Old Testament and the New Testament. The one from Mount Sinai says, it which gendereth, it gives birth. It gives birth to bondage. It gives birth to bondage. Why do you desire to be under the bondage of the law? The New Testament only came into effect when Jesus died. But then when Christ was born, he was born under the law. So he says. But when the fullness of the time was come, God sent forth his Son made of a woman, made under the law, verse 5. To redeem them that were under the law. To redeem them that were under the law. Now he's talking about the nation of Israel. They were the ones that were under the law. Not everybody was under the law, but the nation of Israel, the children of Israel were the ones that were under the law. The Gentiles were not under the law. They were alienated from the covenants of promise, having no hope and without God in the world. There are things that have been said about the law that you do not want to be a part of. Welcome to Shingi's Bible Commentary. Grace and peace be multiplied unto you through the knowledge of God and of our Lord Jesus Christ. And we're here to do what we know how to do best, which is look at what the Word says. And we are on Galatians Chapter four, and our previous episode was on Galatians Chapter three. I trust that you were blessed it was two parts, because just a lot of us to get into in Galatians Chapter three. So you know how we do it here on Shinki's Bible Commentary. We're going to read through the entire chapter of Galatians chapter four before we come back and look at it verse by verse and look at those things that the Lord wants us to really receive from this message from the Apostle Paul. Glory to God. Like, you know, if you want the full context of what we've been discussing here in Galatians chapter in the Epistle to the Galatians, you would have to go back and listen to Galatians chapter one and Galatians chapter two, and Galatians chapter three Part one and Part two, so that you can get the full context of it. So without wasting any more time, let's get into Galatians chapter 4 so that we can actually get into the word. Glory to God. So I'm reading from verse one. Now I say that the heir, as long as he is a child, differs nothing from a servant, though he be Lord of all, but is under tutors and governors until a time appointed of the Father. Even so, we, when we were children, were in bondage under the elements of the world. But when the fullness 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. And because you are sons, God has sent forth the spirit of his Son into your heart, crying Abba, Father, wherefore you are no more a servant, but a son. And if a son, then an heir of God through Christ. Howbeit then, when ye knew not God, you did service unto them, which by nature are no gods. But now, after that you have known God, or rather unknown of God, how turn you again to the weak and beggarly elements, whereunto you desire again to be in bondage? You observe days and months and times and years. I am afraid of you, lest I have bestowed upon you labor in vain. Brethren, I beseech you, be as I am, for I am as ye are. You have not injured me at all. You know how, through infirmity of the flesh, I preached the gospel unto you at first, and my temptation, which was in my flesh, you despised not nor rejected, but received me as an angel of God, even as Christ Jesus. Where is then the blessedness you spake of? For I bear you record that if it had been possible, you would have plucked out your own eyes and have given them to me. Am I therefore become your enemy? Because I tell you the truth, they zealously affect you, but not well. Yea, they would exclude you that ye might affect them. But it is good to be zealously affected, always in a good thing, and not only when I am present with you, 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, for I stand in doubt of you. Tell me, ye, that desire to be under the law. Do you not hear the law? For it is written, Abraham had two sons, the one by the bond maid, the other by the free woman. But he who was of the bondwoman was born after the flesh, but he of the free woman was by promise. Which things are an allegory. For these are the two covenants. The one from the Mount Sinai, which gendereth to bondage, which is Hagar. For this agar is Mount Sinai in Arabia, and answers to Jerusalem, which now is and is in bondage with her children. But Jerusalem, which is above, is free, which is the mother of us all. For it is written, rejoice you barren, thou bearest not break forth and cry you that travails not. For the desolate has many more children than she which has an husband. Now we brethren, as Isaac was, are the children of promise. But as then, he that was born after the flesh persecuted him, that was born after the Spirit. Even so it is now nevertheless, what saith the scripture, Cast out the bond woman and her son. For the son of the bondwoman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bondwoman, but of the free. That is Galatians 4 and the context of Galatians chapter 4 coming in from Galatians chapter 3. Also, it has to do. We'll go back to Galatians chapter three. I'll read from verse 26 so that we can come back into chapter four from verse one, so we can get the context from the previous chapter, so that we can actually continue with the context from the previous chapter. But, you know, but in a nutshell, like in summary, the context here, the Apostle Paul now comes, and he uses these. He uses the allegory to describe the difference between the law and the new covenant. All right, the new covenant that Jesus Christ Brought. Okay. And Christ being the seed of Abraham and not being the seed which is of the flesh, but the seed which is of promise and the seed which is of the Spirit. Glory to God. So that is just. That is Genesis chapter four in a nutshell. But we're going to go into it verse by verse. But before we go into it verse by verse, we're going to go to Galatians chapter three so that we can actually can see where the Apostle Paul was coming from going into Galatians chapter 4 and the things that he was talking about. So in order for you to actually get it. Yeah, I think you're gonna. We're gonna have to start from Galatians chapter three from verse. Now let's read it from verse 26. Verse 26 is perfect. Okay. Says, for ye are the children in the King James Version. I'm reading from the King James Version. So the King James Version will probably say, ye are the children of God by faith in Christ Jesus. And in our previous episode, what we said there, because of the context, and you actually see it in chapter four, why I said that in Galatians chapter three, that the context should not have allowed the translators to translate this as children, but sons. But we'll see it as we go along. So it says, for ye are the sons of God by faith in Christ Jesus. You are the sons of God by faith in Christ Jesus. That is amazing. Verse 27 says, for as many as of you have been baptized into Christ, have put on Christ. Oh, glory. Says you have put on Christ. And remember, what we said is baptized is that is from the Greek word baptizo, which just means to dip into. To dip into. So it's got nothing to do with water. All right? So don't think of water, the water baptism, when you see that word baptized, okay? So you need to find. You need to understand that the word baptize is from the Greek word baptizel, and the English just borrowed the word baptizo and, you know, decided to use it to mean. To translate it directly to mean to put into water. So that is the English hallelujah. That's the English connotation that comes with the word baptized. Okay? But the Greek had really nothing to do with putting some. Someone in water. Baptizing someone into water. Okay? With the. With the original Greek, it was just to dip into. Okay? Glory to God. It was just to. To dip into. So. So what is he saying here? He's saying that for as many as of you have been put into Christ, all right? Have been put into Christ. And then he says, you have put on Christ. Okay? Glory to God. So remember like what they said in 2 Corinthians, chapter 5, verse 17, if any man be in Christ, why? Because when you got born again, you get put into Christ, you get immersed into Christ, not into water. Okay? So here he's saying you are baptized into Christ and not baptized into water, into Christ. Like how some people would like to say the words or that construction is referring to, but that is not correct. So what he's saying that those of you that have been put into Christ, glory to God. Those of you that have been dipped into Christ, then it says, you have put on Christ, Glory to God. So now one of the. Another amazing thing about that scripture, when you read that verse where it says, put into Christ, Hallelujah. Put into Christ. That word put into Christ means to sink into Christ. [00:11:31] Speaker B: Hallelujah. [00:11:33] Speaker A: So it's to immerse, and then also it's to sink. It's to sink into Christ. So it's not like on, as in, as you'd like, you would put on your clothes. You know, that's not what he's talking about. Like, as in put on, put on your clothes. Now he's talking like as when you get into Christ, he says now he says, you have sunk into Christ. You are now inside you. You sunk into him. [00:11:59] Speaker B: Hallelujah. [00:11:59] Speaker A: You sink into him. Glory to God. [00:12:03] Speaker B: Hallelujah. [00:12:04] Speaker A: You sink into everything that is Christ. You sink into the person of Christ. You sink into the spirit of Christ. When you come into Christ, when you're born into Christ, when you are baptized into Christ, you sink into Christ. Says you have sunk into him. You are now sunk. You are now sunken. So that means that Christ is all around you. Christ is now all around you. Those of you that have been dipped into Christ, put into Christ, immersed into Christ, he says, you have what? You have sunk into him. You have sunk into Christ. [00:12:41] Speaker B: Oh, hallelujah. [00:12:42] Speaker A: And then verse 20 says, There is neither Jew nor Greek. There is neither bond nor free. There is neither male nor female. For you are all one. You are all one in Christ Jesus. So what the apostle Paul was saying that in Christ, they are not racial groups. There is no race that is superior to the other. There is no ethnic group that is superior to the other. You are all equal. That's what he's saying. You are all one before God. Everybody, you are one in Christ Jesus. So that is the first pair of the three that he deals with. And then the second One has to do with class and social status. So he's saying that was the. These are the different classes and social status that were prevalent at the time when Paul was writing this letter. So he's saying that there's no classism in Christ, all right? No matter your ethnic background, your racial background, your social status and the class, whether you're upper class, middle class, lower class, whichever class. I don't know how many classes they are. But the Apostle Paul was saying that each and every single one of us have equal rights to Christ, have equal rights to the blessing of Christ, which is in the promise that God made to Abraham. And then the other one is that there's neither male nor female. So now this is contextual. Do you understand? What does it mean, there's neither male nor female? Because at the time, gender inequality was very brutal in the time that the Apostle Paul was writing this. So when he came out and said that there is neither male nor female, that was a shocking statement at the time, okay? The gender inequality, it was not like now, all right? What we have now is more. Is mirroring what the Apostle Paul was trying to communicate. What you are beginning to see even now, right? It's not what he meant, but because the one that we have now is now infringing on certain contexts, okay, that, you know, the Apostle Paul also distinguished when he was talking about the gender roles, that is that now between the husband and the wife. That context. There's a different context to that. All right, so what does it mean? There's neither male nor female. Remember, when you go to Genesis, when you go to Genesis, chapter one from verse 26, it says, and God said, let us make man in our image. After our likeness, let them have dominion. [00:15:09] Speaker B: Hallelujah. [00:15:10] Speaker A: Over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth and over every creeping thing that creepeth upon the earth. Verse 27. And God created man in his image, in the image of God created He Him. And then he says, male and female created he them. Verse 28. Now this is what the Apostle Paul was re emphasizing in Galatians, all right? Verse 28. And God blessed them. Them who? Them. Male and female, okay? It didn't say God blessed him, okay? Preferring the man over the female, all right? He says God blessed them. So man and women were blessed equally by God, okay? So now when the Apostle Paul says, there's neither male nor female, that is what he's emphasizing, okay? We are all one in Christ. You all have the same blessing in Christ that God also, at the beginning in Genesis, chapter one, verse 28, he says, and God blessed them. And God said unto them, hallelujah. Be fruitful and multiply and replenish the earth and subdue it and have dominion over the fish. It was not the man that was given dominion over the fish. It was not just the man that was given the blessing to multiply and be fruitful and to replenish. It was the man and the woman equally. [00:16:37] Speaker B: Hallelujah. [00:16:38] Speaker A: And this was husband and wife, remember? So in chapter two, you actually found out that it was husband and wife. So God blessed them. So the blessing of God works equally in the man as it does in the woman. So now when the apostle Paul says that now there is neither male nor female, says, you are all one in Christ, that is what he is talking about. He is talking about the blessing of Christ. He's not talking about the context of the context of where you have some people now in our day between the man and the woman. Because in the context of marriage now, he went on to now emphasize certain things, certain conditions that have to do. So it says, there's neither male nor female. No, no, no. No gender preference for the blessing of Christ. There's neither bond nor free. There's no classism, all right? No classism. No one has preference because he's of a higher class than the other. Okay, all right. It doesn't matter what class in society society has placed you in. All right? If ye be Christ's, then you are Abraham's seed and heirs according to the promise. And then he says, there's no ethnic preference here. [00:17:58] Speaker B: Hallelujah. [00:18:00] Speaker A: Hey, your social status. You've got no preference over the blessing of Christ because of your social status in the world or because you are of gender preference. No. And then it says, if ye be Christ, then are you Abraham's seed and heirs according to the promise. Glory to God. So now you get the context. All right? And then he comes into. Now, verse one in chapter four. And then he says. Now I say that the heir, as long as he is a child, says, differs nothing from a servant, though he be lord of all, but is under tutors and governors until a time appointed of the Father. Okay, so what is he referring to now? He's going back to the context of what he was talking about In Galatians, chapter 3, Glory to God, where he said that when we were under the law, we were under what? The schoolmaster. [00:18:54] Speaker B: Hallelujah. [00:18:55] Speaker A: Okay, so the schoolmaster is the one that brings us into Christ that we might be justified by faith. So what was the schoolmaster? What we said was the schoolmaster was. Was a schoolmaster was a servant that was appointed unto a child from when the child was small, learning how to talk, learning how to walk. That servant was appointed unto that child up until that child had. Would. Would have grown to come of age, and that servant would be on that child's side. Everywhere the child goes, that servant will be there. Okay, that was the schoolmaster. Glory to God. So he says that. So now as long as that child is under the schoolmaster, although he may be Lord of all, says he's not different from a servant. Okay, so that is what he's saying there. Why? So he will be under tutors and governors until a time appointed of the Father. So now the Father now waits for the. For that child to be now raised up to grow and be trained and be educated and be educated in the things of the Father's house. And by that time, when that time comes, the Father can say, oh, you are now mature. You are now. You have now grown. [00:20:01] Speaker B: Hallelujah. [00:20:02] Speaker A: And you are now mature. You are now what? You have now been brought up. You are now being raised into becoming a son. Glory to God. You have been raised now into becoming what? A son. [00:20:13] Speaker B: Hallelujah. [00:20:14] Speaker A: That means that when you become a son, that means that you are now a child of God that is now ready to now take over the inheritance, take over the estate, take over the estate of the Father. Okay. Glory to God. So that is what he's saying in this opening part of Galatians, chapter 4. So verse 3 says, Even so we, when we were children, we're in bondage under the elements of the world. When we were children, we were in bondage under the elements of the world. But when the fullness of the time was come, God sent forth his son. God sent forth his hus. Made of a woman made under the law. Says he was made of a woman made under the law. Christ came under the law, and he lived under the law. The New Testament only came into effect when Jesus died. But then when Christ was born, he was born under the law. So he says, but when the fullness of the time was come, God sent forth his son, made of a woman made under the law. Verse 5. To redeem them that were under the law. To redeem them that were under the law. Now he's talking about the nation of Israel. They were the ones that were under the law. Not everybody was under the law, but the nation of Israel the children of Israel were the ones that were under the law. The Gentiles were not under the law. They were alienated from the covenants of promise, having no hope and without God in the world. Okay, so it says to redeem them that were under the law that we might receive the euothesia. There we have it, the euothesia. So he says, now Christ comes and now what? He comes at the appointed time of the Father to redeem those that were under the law and that we both them that were under the law and them that were not under the law might receive what the hyothasia, the placing into sonship. So when you receive. Okay, let's read it because itself, the scripture explains it out by itself here. Okay, so let's read from verse 5. Says to redeem them that were under the law that we might receive the adoption of sons, the Euothesia. And we said adoption of sons is not adoption, as in what the English word teachers where to say that this one was my father. And then, you know, I was now adopted. I was given up for adoption and then somebody who's not my father and my mother came and they now adopted me to becoming their child. No, that is not what is being spoken of here. The adoption of sons is speaking about the euothesia. And the euothesia has to do with a child being placed under tutors and governors and being trained to become what? To become the heir. The person that the son that is the heir or to the father's estate, inheritance or throne, if it's in the royal family, if it's in royalty. So this is the one that is going to be the king. After, after the king, the sitting king has left, has gone, okay? So he goes through a particular training. He's trained to become a king. He's trained to rule as a king. That is the euothesis, that is the adoption of sons. So now, so now everybody remember it's not every, it's not always the first son that is the heir to the throne. So remember, David was not the first son that was the heir to the throne, okay? There were other sons that were older than David, okay? But the spirit of God had trained, had raised up David in a different way. That's why God actually chose David over his older brothers who were trained to be in the army of Israel. But there was a training of the spirit that, that David had that. That now God required of the person that he would choose to become king. So it's not that you're born first or you're the firstborn. That you're going to be king. You have to be raised by the Spirit in a particular way. Glory to God. That is what that is. That is the training unto you. That is the. That is. That is the euothesia. You are put under tutors and governors and the tutors and governors that the Holy Spirit and that the Lord now gives us is his word and his Spirit. His word and his Spirit that places you, that brings you into the euothasia. Places you into the euothasia. That is what placing you into sonship. Verse 6. And because you are sons, God has sent forth the spirit of his Son into your hearts. Crying Abba Father, you hear that? So now what he's saying is the Spirit of God now comes into your heart. The Spirit of the son. [00:24:52] Speaker B: Hallelujah. [00:24:53] Speaker A: The Spirit of Christ comes into your heart and now raises you and now brings you and raises you into becoming a son. Places you into the place of the sonship of Christ. Only the Spirit of God can do that for you. Have you received the Holy Spirit since you believed? Have you received the Holy Spirit since you believed? Because if you have not received the Holy Spirit since you believed, hallelujah. You're going to be in bondage. You're going to be what you're going to be like a child. You differ nothing from a servant, though you be lord of all. That is what he's saying here, verse 7. Wherefore you are no more a servant. Ha. You are no more a servant. Remember verse one, that the heir, as long as he is a child, differs nothing from a servant. But now that you have received, God has sent forth the Spirit, has sent forth the spirit of his Son into your hearts, crying Abba Father, wherefore? You are no more a servant. Why? Because you have received the Spirit of Christ into you. And the Spirit of Christ comes and places you into sonship. He makes you a son. So you're not just technon that as in one that is born of God. Hallelujah. And you're just a child of God. You are now what? You are now a son. As one that has been raised by the Spirit of God into the place of a son, into the place of an heir that is ready to ring. Glory to God. So you see what we. What I was saying and what I was saying that there's no reason why they translated Galatians 3:26 in the way that they did because of this context, okay? He says, for you are all sons of God through Faith in Jesus Christ. Now it comes. Now it makes sense now, for you are all sons of God, not children. You are all sons of God through faith in Jesus Christ. Glory to God. Now he explains what he was talking about In Galatians chapter 3, verse 26 here says, Wherefore you are no more a servant, but a son, a hus. And if a husband, then an heir of God through Christ Jesus. An heir of God through Christ Jesus. Verse 29, Galatians chapter 3 says, and if ye be Christ, then are you Abraham's seed and heirs according to the promise? Oh, thank you, Lord Jesus. Okay, Verse eight. Okay, you're getting it now. So you're getting it now. So what he's saying is that when you are born again, remember what I said in Galatians chapter three. You must go and listen to it. Part one and part two. Go listen to part one and part two. I did tell you, and I did mention to you that we that were not under the law, but were alienated when we come. When we hear the gospel, we come and we are born of God. [00:27:37] Speaker B: Hallelujah. [00:27:38] Speaker A: And as we are just born of God, and by the time we receive the Holy Spirit, we are placed into sonship, we are placed into the Euothesia, we become the hewers of God by the. By what? By the power of the Holy Spirit that we have received that is now living in us. [00:27:51] Speaker B: Hallelujah. [00:27:52] Speaker A: So you become a child when you receive Christ and you're born into Christ and you're baptized into Christ. That's why it says as many of you as have been baptized into Christ, you have sunk into Christ, being born again, being baptized, being immersed into Christ, and sinking in him, you have become what you have become a son. [00:28:11] Speaker B: Hallelujah. [00:28:12] Speaker A: Not just a child, you become a son. Glory to God. So you are a son of God through faith in Jesus Christ, wherefore thou art no more a servant, but a son. And if a son, then an heir of God through Christ. Howbeit then when you knew not God, you did service when you knew not God. Who is he talking to? He's not talking to now, to them. He's not referring here to them that were under the law. Okay, he's referring to those who were not under the law, because he's writing to the Galatian Church, and it was mixed Jews and Gentiles, Jews and Greeks. Okay? So you see his communication where he is referring to those that were under the law. And then you see his communication changes, and then he's now he Refers to those who are non Jews, the Greeks, all right, or the Gentiles, okay? So here he says, howbeit then when you knew not God, you knew not God. Who is he referring to? He's referring to the Gentiles, says you did service unto them, which by nature are no gods. He's talking to the Gentiles here. You can hear by that construction, says, but now after that you have known God, or rather unknown of God, says, how turn you again to the weak and beggarly elements, where unto ye desire again to be in bondage? So he's telling you that trying to live your life under the law, under the Ten Commandments, Hallelujah. You are returning back again to the weak and beggarly elements, saying that it's the same thing. [00:29:45] Speaker B: Hallelujah. [00:29:46] Speaker A: It's the same thing. You're putting yourself under the same bondage if you want to keep the law as a Gentile. What it means is that anyone that is a non Jew who is trying to keep the law, Hallelujah. He says, the law in itself excludes you from being a participant. So he says, so why are you bringing yourself back into that kind of bondage? You have no dealings with the law. You have no place. There's no Christian that has any business. [00:30:14] Speaker B: Hallelujah. [00:30:15] Speaker A: Trying to observe the law. That's what he's saying here, okay? Because the law excluded the Gentiles. The law excluded the Gentiles, says you were alienated from the covenants of promise, you having no hope, and then says, and without God in the world, says, howbeit when you knew not God, you did service unto them, which by nature are no gods, says, but now after that you have known God, or rather unknown of God. Remember Ephesians, chapter 2. Having no hope and without God, says you were without God. You were without God, and you did service unto them, which by nature are no gods. But now that you have known God, or rather unknown of God, how turn ye again into the weak and beggarly elements whereunto ye desire again to be in bondage, says you, observe days and months and times and years, says, I'm afraid of you, verse 11. Lest I have bestowed upon you labor in vain. Verse 12. Brethren, I beseech you, be as I am, for I am as you are. You have not injured me at all. You know how, through infirmity of the flesh, I preached the gospel unto you at the first, and my temptation, which was in my flesh, you despised not nor rejected, but received me as an angel of God. Even As Christ Jesus says, where is then the blessedness you spake of? For I bear you record that if it had been possible, you would have plucked out your own eyes and have given them unto me. So Bible scholars have different, you know, explanations as to what the Apostle Paul was referring to here. What was this infirmity of the flesh that he was talking about in this. In this portion of Scripture, you know, but for me, you know, when I did a lot of. I did the research that I did, I actually see that it's very. I don't see why people would have to allude to other things here. Okay? When the Apostle Paul explains that he had an infirmity in his flesh, and that infirmity had to do with his eyes, because he said so. In verse 15, he tells you that. He says so clearly his eyes were affected by something here, okay? His vision. There was something that was wrong with his eyes at the time. You remember, the Apostle Paul was beaten, he was stoned, many things. He went through so many physical clashes with people that were trying to kill him. There were people. There were people that were trying to kill the Apostle Paul. Okay? So it could have been any one of those incidents where he. I remember to the Corinthian Church, he narrates all the tragedies and all the things that he went through, all right, that tried to take his life, right? The persecutions, the accidents, the lashings, the stripes that he received, and all these things. So based on those things that he mentioned, I don't see why anyone would think that it is something outside of those things that the Apostle Paul was candid about in his epistles to the other churches that we have here as evidence. So now here he says in verse 15, where is then the blessedness you spake of? For I bear you record that if it had been possible, you would have plucked out your own eyes and have given them to me. So something was wrong with his eyes. So clearly there were some injuries in the Apostle Paul's eyes, and this is what he was talking about. It says, the temptation which was in my flesh, you despised not nor rejected, but received me as an angel of God, even as Christ Jesus. What was he talking about? So something. His eyes had been affected, his eyes had been wounded. Okay? So there's no reason for anyone to allude to something else apart from what he's saying here. Says that if it had been possible, you would have plucked out your own eyes and would have given them to me. Verse 16. Let's move on. Says, am I therefore Become your enemy because I tell you the truth. Says they zealously affect you, but not well, yea, they would exclude you that you might affect them. What is he talking about here when he says they are zealously affected? This is the King James Version. So what he actually means by this is that these Jews that were trying to persuade the Gentile Christians in the church in Galatia to observe the things that were under the law so that they might be saved, he's saying that they're trying to isolate you. Says they're trying to isolate you from me so that when they isolate you from me, you can now run after them. All right? For the things of God so that you can learn the things of God. They are zealous after you, but not for a good cause. Okay, so it says they are zealously affect you. So it means that they are zealously pursuing you. They're zealously trying to entice you away from me and from my message and from my preaching and from the gospel that I'm teaching you so that they can isolate you from this message that I've been teaching you. Glory to God. So that they can now what? They can now bring you back into the bondage what that they want to place you in. So basically what he's saying there when he says zealously afflict you, but not well, yea, they would exclude you, that you might affect them. So he's saying that those people, they are zealous for you, says, but it's not. They don't have good intentions. So there are people, you know, that show that. These were people that were showing interest. They show so much interest, but they did not have good intentions. That's what he's saying here. Says they're showing interest in you, but not with good intentions. So he says those people are zealous for you, but not in a good way. Instead, they want to isolate you from my message. They want to isolate you from us. They want to isolate you from the gospel that I preached unto you at the beginning, from which you receive the promise of the Holy Spirit. Okay, so it says they want to isolate you so that you may be what? You may now run after them. Right? For spiritual knowledge, you may now run after them. So he's saying that they're coming. They're trying to now isolate you from us so that you know you can now they're not doing it with good intentions so that you can run after them for spiritual. For spiritual guidance and spiritual instruction. So that is what he's referring to here in verse 17. They zealously affect you, but not well. Yea, they would exclude you that you might affect them, that you might run after them, because what you need to continually receive spiritual guidance. So they want to isolate you from the truth so that you can now depend on them for spiritual guidance. And then they tell you that you now need to observe the law and don't eat that, and eat that, and don't eat things that are strangled and offered to idols, whatever they would do. These laws from the Old Testament that they were trying to impose on the Galatian Christian. Okay, all right. Verse 19. My little children, of whom I travail in birth again until Christ be formed in you. [00:37:24] Speaker B: Hey. [00:37:25] Speaker A: So he says that this thing I've labored, I travailed in birth. I travailed in my service to developing you. It was like a travail in prayers, in fastings, in teachings of the Word. It was a travail, glory to God, for me to bring you, to raise you up. Then he says, of whom I travail in birth again? He says, now I'm now having to travail in birth again, in prayers, in fastings and in teachings of the Word of God. He says, my little children, of whom I travail in birth again until Christ be formed in you. Verse 20. I desire to be present with you now and to change my voice, for I stand in doubt of you. Says I want to have come and now teach you and minister to you. With a stern voice he said that I came to you, I ministered, I prayed with you, I fasted, I taught you the gospel, I taught you the Word, I travailed. It was a travail. [00:38:22] Speaker B: Hallelujah. [00:38:23] Speaker A: It was a travail in birth. When I gave birth to you in the Spirit. Then he says, but now you want me to travail in birth again until Christ be formed in you again. And then he says, I desire to be present with you now and to change my voice, for I stand in doubt of you. Verse 21. Tell me, ye, that desire to be under the law. Do you not hear the law? Says you that desire to be under the law? Why do you desire to be under the law? Oh, why do you desire to be under the law? Why? Where is the desire coming from to try and wanting to keep the law, to observe the things that those that were under the law observed to do the things that those that were under the law did? When Christ has what has made you free? When Christ has set you free from the Law from the curse of the law. Christ set you free from the curse of the law. Christ set you free from the curse of the law. Says Christ has redeemed us. Christ has redeemed you. Christ came to save you from the curse of the law. Being made a curse for us. For it is written, cursed is everyone that hangs on the tree. Why do you desire to be under the law? Do you not hear the law? Okay, verse 22. Now he brings in the allegory here where he begins to now to describe. But okay, let's read it. And you see how he brings in the allegory to try and explain what the law is and what, you know, what the gospel of Christ is. The difference, okay, between the 2. Verse 22. For it is written that Abraham had two sons. Ah, now he's now telling you so he's telling you that if you, those of you who are trying to keep the law, you are holding on to try and to keep bondage, you are fighting to be in bondage. Okay, let's read it. For it is written that Abraham had two sons, the one by the bond maid and the other by the free woman. So he's now saying the Old Testament is like what is like the bond maid. And then he says the New Testament which is in Christ, which is found in Christ, is the one of the free woman. So those who are in Christ says, you are free, Hallelujah. But now you want to remain with the. With. With the bond maid, with the bondwoman in bondage. The Old Testament is a testament of bondage. And then the New Testament is a testament of freedom. So he says, why are you, why do you desire to be under the law, to be under bondage? He says, do you not hear the law? It is a law of bondage. And Christ came and redeemed you from that curse of that bondage of the law. Verse 23 says, but he who was of the bondwoman was born after the flesh. He who was of the bondwoman was born after the flesh. But he who of the free woman was by promise was by promise. Verse 24, which Things are an allegory, you see, for these are the two covenants. Says, there's one of the bondwoman and there's one of the free woman. So there are these two covenants, the Old covenant and the new covenant, the Old Testament and the New Testament. Why do you want to be and remain under the Old Testament? And the Old Testament was a testament of the bondwoman of bondage. For these are the two covenants. These are the two testaments. The one from Mount Sinai with gendereth to bondage. All right, so the one from Mount Sinai, when it says gendereth, is saying it gives birth to bondage. So it says Mount Sinai, Moses. And Mount Sinai is like the bond woman that gave birth to bondage. So it says Ishmael was bondage, and then Isaac was what was freedom. Oh, Isaac was freedom. Ishmael was bondage. Says that he who was of the bondwoman was born after the flesh, but he who is of the free woman was born after promise. Which things are an allegory for. These are the two testaments, the two covenants, the Old Testament and the New Testament. The one from Mount Sinai says, which gendereth. It gives birth. It gives birth to bondage. It gives birth to bondage. Why do you desire to be under the bondage of the law? Verse 25. For this, Hagar is Mount Sinai in Arabia and answers to Jerusalem, which now is and is in bondage with their children. There's a lot of prophetic things that are being said here. Okay, let's see what we can get from out of them. Okay. From out of them. If I can get through out of them. Okay, let's go to Genesis. Let's go to Genesis. Some very, very striking things. When you study this and you go back to Genesis. So what is he talking about here? You have to go to Genesis. Genesis chapter 16. So you have to go. You can go in your spare time. You can go read Genesis chapter 16 for yourself, because this is the allegory. This is where the apostle Paul gets his allegory from. He gets it from Genesis chapter 16 and Genesis chapter 17. Okay, so to drive this point home, this is what. Where he's quoting from. Okay. When he's talking about Hagar and Sarah. Okay, so I'll go. I'll read a portion here from Genesis, chapter 16, verse 4. And he went in unto Hagar, and she conceived. And when she saw that she had conceived, her mistress was despised in her eyes. And Sarah said unto Abraham, my wrong be upon you. I have given my maid into your bosom. And when she saw that she had conceived, I was despised in her eyes. The Lord judged between me and you. And Abraham said unto Sarai, behold, your maid is in thy hand. Do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. Okay? Then the angel of the Lord said unto, went after Hagar and told Hagar to go back, to go back to Sarah. Okay, let's hear what the angel of the Lord said about Ishmael, about the. The bondage, okay? Ishmael, the bond of the flesh. And the angel of the Lord said unto her, I will multiply your seed. Listen to this, okay? It's very important. Says, I will multiply your seed exceedingly. This is Ishmael. This is the flesh. This is the son of the bond, maid of the bond woman. Listen to what the angel of the Lord. What God said concerning him says. And the angel of the Lord. And listen, I want you to pay attention to the details because they are important. Like, prophetically, when you see the certain things that are happening in the world today, you'll be able to see where all of this is coming from. Where it all started. Okay, let's continue. Behold, you are with child. That's the angel of the Lord to Hagar the bondwoman. The one that has the child that was born from Abraham of the flesh. This is the first child of Abraham. This is the first born of Abraham. Okay? And he was of the flesh. So this is what the angel of the Lord said unto her. Behold, you are with child and shall bear a son. And you shall call his name Ishmael. So the angel of the Lord named him Ishmael. Because the Lord has heard your affliction. And he will be a wild. Listen. He will be a wild man. His hands will be against every man. Listen to that. And every man's hand against him. And he shall dwell in the presence of all his brethren. Listen to that. He shall dwell in the hand of all his brethren. Okay? And she called the name of the Lord that spake unto her. Thou God sees me. For she said, have I also here looked after him that sees me. Wherefore the well was called Bea lahai Roi. Behold, it is between Kadesh and Bered. And Hagar bare Abram a son. And Abram called his son's name, which Hagar bare Ishmael. And Abram was fourscore and 60 years old. He was 86 years old when Hagar bare Ishmael to Abraham. Did you hear that? So it says, he will be a wild man. His hand will be against every man and every man's hand against him. And he shall dwell in the presence of his brethren. Now he says that those that are after the law, those that are under the law, they are what they are those that are of the flesh. And what did God say regarding the flesh? He says that he shall be like a wild man. The destiny of those that were under the law. Which the apostle Paul saying this is an allegory. Okay? This is an allegory. So what we're going to see is we're going to see what the Spirit says concerning those that want to be under the law. All right, the things that God said. Because now you have to compare the two. The two different seeds of Abraham here. So he's saying, those that are under those that are of the Old Testament, they are Ishmael. Those that are under Ishmael, the Old Testament, those that were of the law of Moses, they are those that are of Ishmael, which is what the. The. The bond woman. All right, who didn't receive a blessing, but he actually received what? He received a curse. He received a curse. Ha ha. He didn't receive a blessing. He received a curse. Listen to what the angel of the Lord said here. Says, behold, you are with child and shall bear a son, and you shall call his name Ishmael. And then says, he will be a wild man. Listen to that. Says his hand will be against every man. Imagine, look at what is happening to the children of Israel right now. Look at what happening to the. To the children of Israel. What is happening to the children of Israel right now in the Middle East. Listen to this and look at what is happening to the nation of Israel. Look at this and just think of the things that have happened to the nation of Israel all these years. The persecution. What is going on? He says he will be a wild man, says his hand will be against every man. Isn't this a description? Isn't this given like a description of how the nation of Israel has been with the world, with the nations of the world around the world? It's here. It's in the Word. He says, his hand will be against every man and every man's hand against him. Imagine every man's hand against him. This is what those are, those that want to keep the law. This is what the apostle Paul is saying. The ones that want to keep the law Says, you're going to be like a wild man. Your hand is going to be against every man, and every man's hand is going to be against you. So he says, so why? Why do you desire to be under the law? Says, do you not hear the Lord? Have you not heard it? Do you not. Do you not hear what's going on with the Lord? And then Christ came to redeem us from the curse of the law. What is the curse of the law? We are reading it here. Those that want to observe the law, those that want to keep the law, those that want to hold on to the law, saying there are things that have been said about the law that you do not want to be a part of. So you, as a Christian, you have no business. So the apostle Paul. So the apostle Paul now comes in, and then that's why he's so like, hey, my little children of whom I travail in birth, again says again, that's why he was so. He was so touched by what was going on here because he had this revelation. Okay, so you read that that is Hagar, right? And then that is the flesh, the law. So he's saying that Ishmael is the law. And then he's saying Isaac is what is the promise? Isaac is the New Testament. Says, there are two. There are two covenants. There are two covenants, one from Mount Sinai. Hey, it says with gendereth, which gives birth to bondage, which is Hagar. For this, Hagar is Mount Sinai in Arabia. Says in answers to Jerusalem. Okay, now let's. Let's go to the other one, all right, the other verse 17, chapter 17. Genesis. Chapter 17. So because we want to look at this allegory that the Apostle Paul was using here to compare the law of Moses and the Gospel of Christ and the New Testament and the Old Testament, Ishmael and Isaac, okay? So he says. He's using that as an allegory for you, to explain to you why you should have no business or want to have any business in observing the law of. Of Moses for anything, okay? Says, but Jerusalem, which is above is free, which is the mother of us all. So he's saying that Sarah is the Jerusalem which is from above. And then he's saying that the Jerusalem which is beneath the Jerusalem which now is. Okay, I want you to pay attention to what he's saying here because there's a lot of prophetic utterances that have been declared here, okay, that are now that are now playing out and have been playing out in the world before our eyes. Okay? So now let's read verse 25 for this. Agar is Mount Sinai in Arabia and answers to Jerusalem, which now is the Jerusalem which now is the one that now is at now. So now there are two ways of looking at this. When he says, the one that now is is referring to the one that. That was when the apostle Paul was writing the letter that is in the first century, okay? So that's the first one, the one that now is. And remember that one that the apostle Paul was referring to when he was saying the Jerusalem which now is and is in bondage. With her children. What was he referring to? It is in bondage with her children. At the time when the Apostle Paul was writing that letter, you know, the Roman Empire was the one, the nation of Israel and the children of Israel were in bondage in under the Roman Empire, okay? So the Roman Empire. So what he was saying there is that the earthly Jerusalem at the time of Paul, all right, he was saying that the allegory has to do with that. Even the Jerusalem that now is the one that is in the physical world says there's another Jerusalem that is spiritual, that is in the heaven that is spiritual, saying that one is the Jerusalem which is above. Remember. And remember, in the revelation of John, the Apostle John speaks of that Jerusalem that is going to come down from heaven, okay? The heavenly city, the heavenly Jerusalem. Remember, the Apostle Paul also speaks about what the heavenly Jerusalem says. You are come unto Mount Zion, the city of the living God, says the heavenly Jerusalem. Okay? So he says there's a heavenly Jerusalem. So now that's what he's referring to. But then he's saying that there's the physical Jerusalem right now that now is when the Apostle Paul was writing. And also you can also say the physical Jerusalem that now is right now as we are speaking. You get it? Okay, so what is he saying about it? So now he's saying that that Jerusalem, the physical one, is in bondage. It is in bondage when the time the Apostle Paul was writing, right? It was in bondage when the Apostle Paul was writing and was also in bondage through. It is Only now, in 1948, when Israel became a nation again and they took over Jerusalem. And they haven't actually really taken over it entirely. It's still in bondage. So now this was a spiritual and prophetic utterance that is still playing out today before our eyes. So it says, for this, Hagar is Mount Sinai in Arabia, and answer it to Jerusalem, which now is. That's in the day of Paul. And also you can take it prophetically, all right, and say Jerusalem, which now is in our day and is in bondage with her children. It is still in bondage with her children today. Jerusalem. You see the power of the scripture, the power of the word of God. So here he's just explaining the difference between the Old Testament and the New Testament. And then the spirit of prophecy even comes out, and he declares and he mentions certain things that are now even playing out, that played that have been playing out for the past 2000 years. So you can see the power of the prophetic at Work in the apostles. So we can see the power of the prophetic working in the apostles, such that even while they were writing these letters, that spirit of prophecy that is the testimony of Jesus Christ, that spirit of prophecy was working in and through the apostles as they were writing the epistles. So, you know, some people, they like to. They like to kind of like play down their pistols, you know, but they don't know that that same prophetic spirit that worked in the prophets in the Old Testament is now even at work even more in the apostles. You know, in Ephesians chapter two, when you go to Ephesians chapter two, when you're reading from. At the end of Ephesians chapter 2, when you're reading from verse 19, says, now therefore, ye are no more strangers and foreigners, but fellow citizens with the saints and of the household of God and are built up upon the foundation of the apostles and prophets. You are built up on the foundation of the apostles and prophets, not the prophets and the apostles, says the apostles and prophets. So all those things that the apostles were writing, all those things that the apostles. Do you know what Peter said? Let me read to you what Peter said. Okay, let's finish this one. It says, Jesus Christ himself being the chief cornerstone. [00:57:53] Speaker B: Hallelujah. [00:57:54] Speaker A: And now the Apostle Peter says that knowing this, that there is no prophecy of scripture that is of any private interpretation. For the prophecy came not in old time by the will of man, but holy men of God speak as they were moved by the Holy Spirit. So the Apostle Paul, you can see there that he speak as he was being moved by the Holy Spirit. He made these prophetic declarations regarding Jerusalem, even when he was making an allegory of the children of the flesh and the children of the Spirit and those that are of the Old Testament and those that are of the New Testament. He made these prophetic utterances regarding Jerusalem, regarding Jerusalem. So the epistles are powerful. The epistles are powerful. The epistles are scripture. [00:58:44] Speaker B: Hallelujah. [00:58:45] Speaker A: So Genesis, Galatians, Sorry, Galatians, chapter 4, verse 25, says, for this Haggai is Mount Sinai, which is in Arabia, says and answers to Jerusalem, which now is and is in bondage with her children. That's a prophetic utterance by the apostle Hallelujah says it is in bondage with the children. And that utterance is where we. It has been playing out for 2,000 years, and we're even witnessing it today. Glory to God. And it says, but Jerusalem which is above, is free. Jerusalem, which is above, is free. So Sarah is what is the Jerusalem which is from above. And then haggai represents the Jerusalem which is in the earth. You know where the location of that is. Okay, so he's saying that haggai is the one that is the Jerusalem which is in the earth. And Sarah represents the Jerusalem which is from above. You know, In Hebrews chapter 12, where the apostle Paul says, Ye are come unto Mount Zion, unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels. He says to the general assembly of the church of the firstborn which are written in heaven, Jesus is the mediator of the new covenant and of the blood of sprinkling, that speaks better things than that of Abel. All right? And then in verse 22, he says, but ye are come unto Mount Zion, unto the city of the living God. Then it is the heavenly Jerusalem, the heavenly Jerusalem. Glory to God. And he says that Sarah is that of the heavenly Jerusalem and Hagar is that of the earthly Jerusalem. [01:00:28] Speaker B: Hallelujah. [01:00:29] Speaker A: So he says that but we that are in Christ are not of the earthly Jerusalem, the one that is in the earth. We that are Christ are of the heavenly Jerusalem. [01:00:39] Speaker B: Hallelujah. [01:00:40] Speaker A: So that is the comparison, the allegory that he was given. And remember the apostle John in Revelations, chapter 21, where in verse two, he was like, and I, John, saw the holy city, a new Jerusalem coming down from God out of heaven. That heavenly Jerusalem says that you that. That heavenly Jerusalem is the mother of us all. Glory to God. [01:01:02] Speaker B: Hallelujah. [01:01:03] Speaker A: Says that the Jerusalem which is from above, that one says that one is free. What does it mean is free? Is of the. Is of the free woman. [01:01:11] Speaker B: Hallelujah. [01:01:12] Speaker A: That Jerusalem is of the free woman. That is where we come from. We that are the children of the promise, the promise that God made to Abraham. We are of the free of the Jerusalem which is from above, which is free. Glory to God. So now, But Jerusalem, verse 26, which is above is free, which is the mother of us all. [01:01:31] Speaker B: Hallelujah. [01:01:32] Speaker A: That is of what that is of Sarah, which is the free woman, and not of Haggai, which is the bondwoman. So those that go after the law of Moses, he says that they are of the what they are of the Jerusalem which is in the earth. And what has been said prophetically, prophetically about the Jerusalem which is in the earth, he says in verse 25, this Hagar is Mount Sinai, which is in Arabia, and answered to Jerusalem, which now is in the earth and is in bondage with her children. And then says, but Jerusalem which Is above, which is Sarah. That one is free. That's of the free woman says, and that one is the mother of us all. [01:02:14] Speaker B: Hallelujah. [01:02:15] Speaker A: The gospel was given birth. [01:02:17] Speaker B: Hallelujah. [01:02:17] Speaker A: We were given birth. And the gospel of Christ was given birth. And Christ was given birth by the. By the Jerusalem which is from above, which is free. [01:02:26] Speaker B: Hallelujah. [01:02:27] Speaker A: Oh, yes. Oh, yes. Verse 28. Now let's go back. We're still in verse 27. For it is written, rejoice you barren that bearest not. Break forth and cry, you that travails not. For the desolate has many more children than she which has an husband. What is the apostle Paul referring to? Isaiah, chapter 54. He's talking about Isaiah, chapter 54. And speaking of who, speaking of Sarah. [01:02:56] Speaker B: Hallelujah. [01:02:56] Speaker A: The one that was considered to be barren. Isaiah, chapter 54, verse 1. Sing, O barren, you that did not bear. Break forth into singing and cry aloud that you that did not travail with child. For more are the children of the desolate than the children of the married wife, says the Lord. This is prophetic. Speaking of Sarah, who was considered to be barren in you and in your seeds shall all the nations of the earth be blessed. So that is verse 27 there of Galatians, chapter 4 is referring to Sarah. And the Spirit there was saying, rejoice. Yeah, yeah, yeah, yeah, yeah. Says, for the desolate has many more children than she which hath an husband. Okay, verse 28. Now, we brethren as Isaac was, are the children of promise. We are the children of promise. Glory to God. Not the children of the curse. Who are the children of the curse? The children of Ishmael, the flesh that is Ishmael. We read about that curse in Genesis, chapter 16, remember? Okay. All right. But we are of who? Isaac. Isaac. And you know, when you read Genesis chapter 16, going into 17, you see the different, you know, prophetic words that were spoken concerning the two seeds. That which is Ishmael, which is of the bond, woman, that is of the flesh. Where the Lord said, through the angel. [01:04:32] Speaker B: Hallelujah. [01:04:33] Speaker A: Through the angel he will be a wild man. His hand will be against every man, and every man's hand will be against him. And he shall dwell in the presence of all his brethren. But then when. When. When the Lord speaks of Isaac and Sarah and Isaac, that is the free woman. Glory to God. You can read it in Genesis, chapter 17. So that is what Paul was referencing here in Galatians, chapter four. So let's go to verse 29. But as then he that was born after the flesh, persecuted him that was born after the spirit. Even so it is now. And even so you see it even now. Him that was born after the flesh is persecuting those that were born after the spirit. Even now, even now we can see it. So you see, you see the prophetic declaration, the prophetic utterances. So if you see those who are into trying to observe the law that they have no business keeping, they are always persecuting those who are of the free woman. Those who are of the spirit says, but as then he that was born after the flesh persecutes him that is born after the Spirit. Even so it is. Now that's verse 29, verse 30. Nevertheless, what saith the Scripture? Cast out the bond woman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. That is Genesis, chapter 22. Let's go there, where the apostle Paul is quoting from. Okay, I'll read from verse 8. And the child grew. This is Isaac. [01:06:07] Speaker B: Hallelujah. [01:06:08] Speaker A: Now we brethren as Isaac was, are the children of promise. We that are born of the Spirit are like Isaac, and are the children of promise. Now here in verse eight, Genesis, chapter 22, he says, and the child grew and was weaned. And Abraham made a great feast the same day that Isaac was weaned and Sarah was. And Sarah saw the son of Haggai, the son of he that was born of the bondwoman, Haggar the Egyptian, which she had borne unto Abraham. Mocking. The son was mocking. Wherefore she said unto Abraham, cast out this bond woman and her son, for the son of the bond woman shall not be heir with my son, even with Isaac. That is where the apostle Paul was quoting from. And the thing which was very grievous. And this thing. And the thing was very grievous in Abraham's sight because of his son. And God said unto Abraham, let it not be grievous in thy sight because of the lad and because of the bond woman. In all that Sarah has said unto you, hearken unto her voice. For in Isaac shall your seed be called. Oh, glory to God in Isaac. [01:07:15] Speaker B: Hallelujah. [01:07:16] Speaker A: In those that are of what the Jerusalem which is from above, which is free, which is of the free woman. Glory to God. Let's finish that. Nevertheless, verse 30, Galatians, chapter 4. Nevertheless, what saith the Scripture? Cast out the bond woman and her son, for the son of the bond woman shall not be heir with the son of the free woman. Verse 31. So then brethren, we are not children of the bondwoman, but of the free. Glory to God. We are children of the free. We're the children of the Jerusalem which is from above, the heavenly Jerusalem, the city of the living God. [01:07:49] Speaker B: Hallelujah. [01:07:50] Speaker A: We are not of the bondwoman. We are not of the earthly Jerusalem, the one that is in the earth right now. The one that is what? That is in bondage with her children. That is in bondage with her children. Even up until this day, that Jerusalem is in bondage with his children. Oh, glory. Yes. So we've come to the end of Galatians Chapter four. [01:08:14] Speaker B: Hallelujah. Hallelujah. [01:08:16] Speaker A: We got some very, very powerful, powerful truths. Some prophetic words. Glorious, glorious, glorious words. Oh, glory. We thank the Lord. We thank the Lord for. For that. Anyway, my name is Shinji. I'm not gonna take any more time. My name is Shingi. I love you. God bless you. Next up, we're going into Galatians Chapter five. Don't miss that one. Galatians chapter five is going to be even more glorious. [01:08:39] Speaker B: Hallelujah. [01:08:39] Speaker A: If you haven't gone through chapter one, Chapter two, chapter three, Part one, and part two, and you know, please go and you know, study them. You'll be so blessed. There's so many things that we share. There's so many nuggets, so many revelations, so many powerful truths and revelations that the Lord shared with us, revealed to us in there. But this is me. And signing off. And I will catch you for Galatians, chapter 5.