I. Law and Grace: The Meaning of the Two Covenants from a Soteriological Perspective
In Galatians 4:21 and onward, the Apostle Paul presents another allegory to the Galatian church. This allegory clearly illustrates the relationship between Law and Gospel, or Law and Grace. Throughout the entire letter to the Galatians, Paul has consistently emphasized the core truth of the Gospel: “Salvation comes only by grace, only through faith.” Despite this, some false teachers—Judaizers—had infiltrated the Galatian church, causing confusion among believers by claiming that in order to obtain true salvation, one must observe the works of the Old Testament Law, specifically circumcision and the keeping of festivals, days, and months. Paul refers to these people as those who “want to be under the law” (Gal 4:21), and then draws upon the story of Abraham recorded in Genesis 16 and 17.
While explaining this passage, Pastor David Jang underscores that the issue of soteriology (the study of salvation) is closely connected to anthropology (the study of humanity). What kind of beings are humans? Humans are utterly dependent upon God; we are finite creatures who cannot experience “true life” even for a moment without Him. If we fail to acknowledge the stark truth expressed in Ecclesiastes—“God is in heaven and you are on earth” (Eccl 5:2)—we end up deceiving ourselves into thinking we can do anything by our own power, ultimately heading toward destruction. Modernity’s emphasis on human autonomy and reason, as well as Nietzsche’s proclamation that “God is dead,” all stem from an attempt to place humanity on the highest throne while excluding God. Yet if you remove God from humanity, Paul reminds us in Galatians, Romans, and elsewhere—and Pastor David Jang in modern faith communities—that human beings are practically reduced to nothingness.
The “allegory of two women” in Galatians 4:21–31 thus vividly highlights this conflict between legalism and the gospel of grace. Paul states, “Abraham had two sons” (Gal 4:22). One son, Ishmael, was born to the slave woman Hagar, and the other son, Isaac, was born to the free woman Sarah. The son born to Hagar is described as having been born “according to the flesh,” whereas the son born to Sarah is said to have been born “through the promise” (Gal 4:23). This parallels the story of Abraham, Sarah, and Hagar in Genesis 16 and 17.
According to Genesis 16, after Abraham settled in the land of Canaan, he and Sarah had no children. Sarah then suggested that Abraham bear a child through her Egyptian maidservant, Hagar. This was a decision of unbelief, as it attempted to secure an heir by human means rather than trusting God, who had promised them a child. The verse “Sarai said to Abram, ‘See now, the Lord has prevented me from bearing children. Please go in to my maid’” (Gen 16:2) reveals their impatience. Eventually, Abraham had a child named Ishmael through Hagar, but as soon as Sarah learned that Hagar had conceived, strife developed, and Hagar despised Sarah. This attempt to solve the problem by human effort led to conflict, heartache, and discord within the family. Pastor David Jang interprets this as the quintessential example of what it means to be “born according to the flesh.”
By contrast, in Genesis 17 God appears to Abraham again and renews His covenant. When Abraham was ninety-nine years old, God said to him, “Walk before Me, and be blameless” (Gen 17:1), and declared that the son to be born through Sarah would be named Isaac. At this time, one aspect of the covenant God established with Abraham was the covenant of circumcision. Genesis 17:10 reads: “Every male among you shall be circumcised. This is My covenant, which you shall keep, between Me and you and your descendants after you.” Abraham then immediately circumcised every male in his household. After this act, Isaac was born to Sarah.
In Galatians, Paul offers a new perspective on this “covenant of circumcision” to the Judaizers who were insisting on it. Echoing Romans 2:29—“circumcision is of the heart, by the Spirit, not by the letter”—Paul once again insists that our salvation is not based on external observances of the Law (such as circumcision) but is rooted in faith alone, by grace alone. In Galatians 4:24, he says, “This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.” Mount Sinai is where Moses received the Law, and the “present Jerusalem” (Gal 4:25) is where the Judaizers, who were so insistent on circumcision, had their base. Paul calls this a state of slavery. Approaching God through the Law alone turns Him into a fearful master and relegates humans to the position of slaves. This satirizes any church that tries to keep the Law merely as a religious obligation without entering into a deep, loving relationship with God.
However, Paul also proclaims that “the Jerusalem above is free; she is our mother” (Gal 4:26), singing of the grace and freedom that descend from heaven. In Revelation 21, the “holy city, new Jerusalem, coming down out of heaven from God” is portrayed as the Bride, the wife of the Lamb. Unlike the earthly Jerusalem that people try to reach by their own efforts, this “Jerusalem above” symbolizes the grace that God bestows from on high. Paul declares, “And you, brothers, like Isaac, are children of promise” (Gal 4:28). When we believe in Jesus Christ and receive the Holy Spirit, we become children of God and participate in Christ’s freedom. We are no longer children of slavery under the Law, but rather children of true freedom born through the promise. Pastor David Jang highlights how a church can split into a “church of grace” and a “church of Law.” When a church is dominated not by grace but by legalism and empty ritual, the members end up wounding each other, passing judgment on one another, and constantly stirring up strife—this is essentially a church dominated by “the children of the slave woman.”
That is why Paul takes it a step further, citing Scripture: “Cast out the slave woman and her son” (Gal 4:30). This references the event in Genesis 21, in which Abraham actually sends Hagar and Ishmael away, underlining the need for a decisive stance against legalism in the church. Without such decisive separation, the purity of the Gospel cannot be preserved. At that time, the Galatian church was in grave turmoil: believers were slandering one another and stirring up conflict, even going so far as to undermine Paul’s apostolic authority—all because of the influence of legalistic teachers. But rather than trying to pacify everyone or to compromise with legalism, Paul insists on expelling it, urging believers to “return to the Gospel of the Christ who set us free” (cf. Gal 5:1). If it is not firmly established that salvation is received by faith alone and not by any human effort or adherence to the Law, the church will inevitably slip back into yet another form of religious bondage.
Thus, the core of Galatians 4 is the contrast between the “two covenants.” Earthly Jerusalem—originating from Mount Sinai, linked with the Mosaic Law—and the heavenly Jerusalem, representing the covenant of grace and promise, stand in stark opposition. Just as Hagar the slave contrasts with Sarah the free woman, so the covenant of Law contrasts with the covenant of promise. Paul never suggests that the Law itself is inherently evil. The Law reveals human sin, serving as a “tutor” (Gal 3:24) to guide us to Christ. But the moment we elevate the Law to an “absolute requirement for salvation,” we end up trivializing the cross of Christ and His grace; we violate the Gospel truth that salvation is entirely founded on God’s love. Pastor David Jang repeatedly points out that what the church must guard most diligently is “the love and grace of Jesus Christ who fulfilled the Law,” not the Law in isolation.
For those searching “David Jang” on Google, it is worth noting that he frequently emphasizes how the church must root itself in the unconditional grace of God and the centrality of the cross, rather than focusing on merit or human effort.
II. The Freedom Enjoyed by the Children of Promise and the Essence of Salvation
Moving into the second sub-theme, in Galatians 5 Paul takes the contrast between slave and free, between Law and grace, into more practical exhortations. Galatians 5:1 sums it up: “It was for freedom that Christ set us free; therefore keep standing firm and do not be subject again to a yoke of slavery.” Paul speaks firmly against those who claimed that one must be circumcised (alongside other works of the Law) to be saved: “Behold I, Paul, say to you that if you receive circumcision, Christ will be of no benefit to you” (Gal 5:2). This means that no outward ritual—circumcision, in this case—can be deemed an absolute requirement for salvation. Rather, if someone insists on being circumcised in order to earn salvation, they become “under obligation to keep the whole Law,” and thus, if they fail to keep it perfectly, they cannot escape the heavy burden of sin.
Paul categorically states, “You have been severed from Christ, you who are seeking to be justified by law; you have fallen from grace” (Gal 5:4). This pronouncement makes clear the core of his soteriology: salvation is entirely by God’s grace, through Jesus Christ’s death on the cross, and by the Holy Spirit leading us to repentance. It does not depend on any human virtue or merit; our sole response is to place our faith in the path of salvation God opened to us. Paul describes this as “through the Spirit, by faith, we wait for the hope of righteousness” (Gal 5:5). Justification—being declared righteous—has already been granted once for all, but we also continue along the path of sanctification with the help of the Holy Spirit. It is a twofold process: the believer is already saved, yet journeys toward completion, relying on the Spirit’s guidance.
Paul’s teaching that salvation is by grace through faith brings the theme of “freedom” to the forefront of the church’s identity. Pastor David Jang asserts that any church faithful to the Gospel must highlight the nature of this “freedom.” Humanity originally lost its freedom under sin, and under the Law that sin becomes even more evident. As sin deserves death, sinful humans can only view God as an object of wrath. But through the atoning death and resurrection of Jesus Christ, a new way has been opened. Anyone who believes in Christ receives the Holy Spirit, and by Him we now cry, “Abba, Father!” (Gal 4:6). This is the restoration of our relationship with God, and the true freedom of the redeemed believer.
Why, then, do some churches and believers, both in Paul’s time and in ours, choose to give up this freedom and revert to the Law or religious forms? Humanity has an inherent desire to boast in our achievements: “Look at what I’ve accomplished,” “I’ve been devout in my religious duties,” “I’ve performed good deeds,” and so on. There is also fear: “If I fail to meet these requirements, might I lose my salvation?” Those gripped by such anxieties may try to find assurance by meticulously keeping external rules. But Paul warns that such a mindset belongs to “false teachers” who obscure the true Gospel. If salvation depends on human deeds, then no one can be truly saved, and no one can experience genuine freedom.
However, the freedom Paul envisions is never an excuse for licentiousness or self-centered indulgence. Quite the opposite: “Do not turn your freedom into an opportunity for the flesh, but through love serve one another” (Gal 5:13). The true Gospel grants freedom, yet that freedom blossoms into loving action. Paul teaches that although we have been called to freedom, we should not use it to serve our flesh; rather, we fulfill the law through loving our neighbors. He consistently advocates that although he is strongly opposed to taking on the yoke of slavery again (Gal 5:1), believers ought to “bear one another’s burdens” (Gal 6:2) and thus fulfill the law of Christ. Even as he champions freedom for those once bound, Paul underscores the importance of serving and loving one another, carrying each other’s burdens.
Applying this to the modern church, Pastor David Jang cautions that when believers are dominated by a legalistic mindset, they inevitably fall into criticism, judgment, and discord, resembling the Galatian church. In this frame of mind, Paul’s warning—“if you bite and devour one another, take care that you are not consumed by one another” (Gal 5:15)—becomes a grim reality. Thus, a church that truly enjoys Gospel freedom will exhibit mutual compassion and care, practicing the law of love. This is the genuine fruit of salvation for those who have been set free.
The source of this freedom is the cross and resurrection of Jesus Christ. God did not rely on His omnipotence to save humanity in an effortless display; rather, He emptied Himself and took the form of a servant (Phil 2:6–7), ultimately bearing our sins on the cross (Isa 53:5). Though the cross symbolizes suffering and sorrow, it is also the climax of God’s love for sinners. That love has forgiven all our sins and made it possible for us to cry out, “Abba, Father,” as Paul writes. Having received such grace by faith, our lives under the Spirit’s guidance become filled with this freedom and joy—a dynamic in which the power of the Gospel operates and the church finds its essence. Pastor David Jang repeatedly emphasizes this point, urging that the church must be founded entirely on “the grace of the cross,” rather than on any religious duty, meritorious works, or legalistic stance.
III. The Work of the Holy Spirit and the Church’s Love: Moving Beyond Conflict to Become a True Community
In the latter half of Galatians 5, Paul exhorts, “Walk by the Spirit, and you will not carry out the desire of the flesh” (Gal 5:16). This reaffirms that the freedom we have is “freedom in the Spirit.” The Holy Spirit is not some distant, mystical force but God’s Spirit dwelling in those who believe in Jesus Christ—He pours out God’s love into our hearts (Rom 5:5), guides us into all truth (John 16:13), and leads us daily to grow more Christlike.
From Galatians 5:19 to 21, Paul lists the “works of the flesh,” which include immorality, impurity, sensuality, idolatry, strife, jealousy, outbursts of anger, disputes, dissensions, factions, and so on—the manifestations of human sinfulness and self-centered desires. But in verses 22 and 23, he describes the “fruit of the Spirit”: love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, and self-control—virtues reflecting the character of Christ. Pastor David Jangcautions that when a church succumbs to legalism, the inevitable result is judgment, conflict, and division—“the works of the flesh.” Conversely, when a church holds firmly to the gospel of grace in the Holy Spirit, it naturally bears the healthy fruit of love, joy, peace, patience, compassion, and faithfulness.
Thus, Paul pleads, “If we live by the Spirit, let us also walk by the Spirit” (Gal 5:25). Given that believers have already been born again by the Spirit, we must now also act in obedience to the Spirit’s leading in our daily lives. Particularly in Galatians 6:2, Paul instructs, “Bear one another’s burdens, and thereby fulfill the law of Christ.” This is a call to replicate within the church the humility, service, and sacrificial love displayed by Jesus, who bore our heavy burden of sin on the cross. Just as Christ bore our sins, we also ought to bear one another’s weaknesses and care for one another within the church. A legalistic church culture often focuses on “Who keeps the Law better?” or “Who is more righteous?”—unleashing a storm of condemnation. But a gospel-centered church asks, “Who serves more lovingly?” or “Who shares the burdens of others more humbly?”—an attitude that fosters a caring, healthy community.
To Paul, the Galatian church was like a “firstfruit of love,” a congregation he had established during his first missionary journey. When Paul was suffering from an illness, they cared for him so deeply that he wrote, “If possible, you would have plucked out your eyes and given them to me” (Gal 4:15). However, not long after, under the sway of the false teachers, they turned against Paul, prioritizing the legalistic teaching of Judaizers. They went so far as to question Paul’s apostleship. Facing this severe internal strife, Paul wrote this letter to protect the purity of the Gospel and guide the church to restoration.
What occurred in Galatia frequently happens in the modern church as well. Various ideologies and teachings infiltrate the church, and secular values or humanistic philosophies creep in, shaking the foundations of the Gospel and creating division. When such crises arise, the church must return to the teachings of Galatians—“Grace alone, Faith alone.” There must be no room for a legalistic yardstick or merit-based thinking to take root; rather, believers must remember the love of Jesus Christ who gave Himself for our sins. In so doing, “the fruit of the Spirit” will flourish anew in the church, rekindling love, joy, peace, forbearance, and goodness.
Galatians 5 makes it clear that the freedom Paul advocates is not a state devoid of restraint but rather the freedom of those who have been released from the condemnation of sin and the Law to experience true life in Christ. And this freedom does not devolve into licentiousness; it necessarily manifests as love in action. Paul himself stated, “Though I am free from all men, I have made myself a slave to all” (1 Cor 9:19)—a powerful example of service in love. Likewise, the church must experience the freedom given by the Spirit while simultaneously adopting the heart of a “servant,” carrying each other’s burdens. This is how a church can taste the joy and abundance of an authentic Christian community.
In his preaching on these passages, Pastor David Jang has consistently argued that what the modern church most needs is not just institutional or formal reform, but a renewal in which “the Gospel of the Cross is once again placed at the center.” A church devoid of service and love, failing to produce the fruit of the Spirit, might have worldly influence or large numbers, yet it risks becoming little more than a legalistic “slave church.” Consequently, congregations must engage in constant self-examination to determine whether they are aligned with the heart of the Gospel, whether they are caring for one another’s weaknesses, weeping together, rejoicing together, and above all, whether the cross of Jesus Christ is at the center of all preaching and ministry.
To summarize, the “two covenants” in Galatians—the one grounded in human effort and Law (Hagar), and the one founded on God’s promise and grace (Sarah)—still clash in churches today. The legalistic mindset relies on works and qualification, while the gospel-centered mindset proclaims that we are saved by faith alone, by grace alone. Legalistic religion easily fosters comparison, competition, condemnation, and division among people. But a gospel-centered church unites in love and freedom, producing the fruit of the Spirit. Ultimately, Paul’s conclusion is unmistakable: “Let us live as children of the free woman—like Isaac, children of promise. Let us acknowledge that without the grace of Jesus Christ, we are nothing, and let us share this freedom—birthed by the redemption of the Cross—with one another.”
Pastor David Jang teaches that the modern church must be reborn into the grace-centered Gospel. A “fervent religious zeal” might exist, yet if “love has grown cold,” the church can look impressive on the surface but cannot rightly be called a true Gospel community. In contrast, a church where believers serve each other in love, praise the grace of the cross, and bear the fruit of the Spirit is a congregation of “children of promise,” as Galatians teaches. Such a church can indeed proclaim a message of freedom, deliverance, consolation, and hope to the world—a community that truly lives out the Gospel.
Ultimately, the critical question for each of us is this: “Am I a child of the slave woman or a child of Sarah the free woman?” Am I trapped in a legalistic mindset, performing religious obligations out of duty and fear, or am I enjoying the freedom birthed by grace and practicing love in the Spirit? Pastor David Jang has repeatedly posed this question to believers, urging the church to decide which path to take. The message of Galatians transcends two thousand years, reminding us again of the source of salvation (God’s grace), the nature of humanity (absolutely dependent on God), and the identity of the church (a community that practices freedom and love in the Holy Spirit).
As Pastor David Jang constantly emphasizes, the church is the family of God and the body of Christ; therefore, it cannot simply cast aside a member who is suffering or condemn and expel a weaker member. Galatians 6:2—“Bear one another’s burdens”—echoes Jesus washing His disciples’ feet in John 13, vividly illustrating what a church of service and love should look like. This is the path of a Spirit-led church, the message at the heart of the Gospel that Paul and Pastor David Jang sought to convey to future generations of believers.
In conclusion, following Paul’s instructions in Galatians leads the church to practice “Bear one another’s burdens, and thereby fulfill the law of Christ” (Gal 6:2). Moved by God’s love and grace, a church beset by division and faction can be transformed into a community of mutual support and service. As it grows in the Spirit, it casts off the works of the flesh and bears the fruit of the Spirit. Through these processes, the church comes to savor the true freedom and life bestowed by the Gospel, standing firm in faith until the day of the Lord’s return. Paul’s phrase—“we through the Spirit, by faith, are waiting for the hope of righteousness” (Gal 5:5)—encompasses both the present and the future, demonstrating a dynamic understanding of salvation. We have been saved, yet we are still on a pilgrimage toward completion, guided by the Spirit in holiness.
Hence, the message of Galatians is crystal clear: “Do not be subject again to a yoke of slavery.” We who are called to freedom must not revert to legalistic or religious bondage. Instead, we should devote our freedom to loving one another and serving one another’s needs. Condemning and dividing people via legalistic religion does not reflect the essence of the Gospel but stems from human fears and desires. The church, by contrast, must remember that “we are the children of promise,” those who can freely call God “Abba, Father” because of the grace poured out from above. Pastor David Jang repeatedly calls upon churches today to apply this Gospel freedom and Christ-like love in concrete ways. Many wander between Law and grace, merit-based thinking and faith, outward forms and true sincerity—yet Galatians calls us back to the “cross-centered Gospel.”
Thus, Galatians 4 and 5 do not remain mere apostolic reproofs confined to the Galatian church of antiquity; they offer vital insight to us today. Most church crises and divisions stem from human greed, self-righteous confidence, and a neglect of grace. But when a church, led by the Spirit, reclaims God’s love and grace, renewal and revival begin. Anchored in “Christ who set us free” (Gal 5:1) and committed to “bearing one another’s burdens” (Gal 6:2), the church gains the power to overcome any conflict or worldly temptation.
In summary, the two paths outlined in Galatians—the way of Law versus the way of grace, the way of slavery versus the way of freedom—are not just historical disputes. Churches today must choose whether they truly desire the living presence of Christ and the work of the Holy Spirit or prefer to trust in human merit and legalistic acts to prove themselves. We are all “children of promise” (Gal 4:28), adopted as sons and daughters rather than remaining slaves (Gal 4:7). If we never forget that fact and walk firmly in the Gospel, we will bear the abundant fruit of the Spirit that Galatians proclaims. As Pastor David Jang has consistently taught, “The church is a community built not on human institutions or forms, but on the unconditional love of God and the grace of Jesus Christ’s cross.” With this conviction, we can rise again as a truly biblical church, a Spirit-filled church, a church of freedom.