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1But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all, 2but is under guardians and stewards until the day appointed by the father. 3So we also, when we were children, were held in bondage under the elemental principles of the world. 4But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, 5that he might redeem those who were under the law, that we might receive the adoption as children. 6And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!” 7So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.

8However at that time, not knowing God, you were in bondage to those who by nature are not gods. 9But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again? 10You observe days, months, seasons, and years. 11I am afraid for you, that I might have wasted my labor for you.

12I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong, 13but you know that because of weakness in the flesh I preached the Good News to you the first time. 14That which was a temptation to you in my flesh, you didn’t despise nor reject; but you received me as an angel of God, even as Christ Jesus.

15What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me. 16So then, have I become your enemy by telling you the truth? 17They zealously seek you in no good way. No, they desire to alienate you, that you may seek them. 18But it is always good to be zealous in a good cause, and not only when I am present with you.

19My little children, of whom I am again in travail until Christ is formed in you— 20but I could wish to be present with you now, and to change my tone, for I am perplexed about you.

21Tell me, you that desire to be under the law, don’t you listen to the law? 22For it is written that Abraham had two sons, one by the servant, and one by the free woman. 23However, the son by the servant was born according to the flesh, but the son by the free woman was born through promise. 24These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar. 25For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children. 26But the Jerusalem that is above is free, which is the mother of us all. 27For it is written,

“Rejoice, you barren who don’t bear.

Break out and shout, you who don’t travail.

For the desolate women have more children than her who has a husband.”

28Now we, brothers, as Isaac was, are children of promise. 29But as then, he who was born according to the flesh persecuted him who was born according to the Spirit, so also it is now. 30However, what does the Scripture say? “Throw out the servant and her son, for the son of the servant will not inherit with the son of the free woman.” 31So then, brothers, we are not children of a servant, but of the free woman.

Jesus' Teaching on Prayer

Jesus' Teaching on Prayer

Passage Study | Matt 6:9 | Daniel G Garland | Mount of Beatitudes

What is particularly striking about the manner of prayer that Jesus taught his disciples is that they were to address God as their Father.  Out of this new relationship flow other important features of the prayer that distinguish it from the meaningless babble of the pagans (Matt 6:7-8).   Though Yahweh had occasionally described himself as a father to Israel (e. g., Hos 11:1; Mal 1:6, 2:10), it was because the nation owed its existence and well-being to God's covenant with Abraham, and Isaac's miraculous conception. Until Jesus came, there is no evidence that individual believers thought of God, or addressed him, as their personal father.  But now, in union with Jesus, the (ontological) Son of God, believers have been adopted into a new relationship as sons (Gal 4:1-7).

The address, "Our Father," serves to remind those praying that they share God as Father with everyone he has begotten.  Thus, the self-interest that drives pagan prayer is subordinated to the interests of others (Phil 3:3-4).  Carrying on in order "to be heard" (Matt 6:7) is replaced with confidence that "Your Father knows what you need before you ask" (v. 8).  In response to this amazing new reality, the first three requests (vv. 9-10) give priority to God and His coming kingdom.  The last requests--equal in number and not unimportant--express humble dependence upon God to meet the needs of His people until His kingdom comes (vv.  11-13). The forgiveness requested in verse 12 is for restoration to fellowship (1 John 1:9), not justification.

Whether the doxology, at the end of verse 13, is original or a scribal addition, it concludes the prayer on the note with which it begins:  The glory of God.  Thus, the prayer as a whole is summarized with the words of Jesus' prayer, "'yet not as I will, but as You will'" (Matt 26:39, NAU).