John Ritenbaugh asserts that the seven "I will" promises given to our forefather Abraham in Genesis 12:2-3 were truly "big deal" foundational promises impacting the lives of multiple billions of lives up to the present day and that Abraham and that Abraham could fathom them only by calculating within his limited nervous system. Abraham calculated, adding things up in order to esteem those things which he learned to be truly important. To Abraham, God's words were a beacon, directing him how to live his life. Abraham believed in the counsel God gave him, redirecting his steps to accommodate this counsel, advice which all God's called-out ones are obliged to follow. Everything hinges on whether we, as our father Abraham, are willing to live by faith. When God read Abraham's mind, He found no skepticism, but found instead trust and faith, qualities we are to emulate. If we do not believe God, we will not submit to Him. We begin with faith, and the works automatically follow. Faith motivates us to keep the law, steering us away from the death penalty which is the automatic curse for disobeying the Law. Before God established the Old Covenant, a sign or guidepost anticipating the substitutionary sacrifice of Christ, Abraham (as well as Abel and others before him, and David and others after him) realized that a promised Seed-an incarnation of God—would eventually emerge as a Savior, making possible the forgiveness of sins for all of Adam's offspring (Abraham's spiritual seed, which included the Gentiles) who would call on Him and follow His guidance and counsel.
John Ritenbaugh asserts that the Old Covenant in no way annulled the promises of the Abrahamic Covenant, but was added because of Israel's sins, with the intent of pointing to the need of a Savior. Because the primary focus of Galatians is justification rather than sanctification, the Protestant antinomian bias looks quite foolish and stupid. The New Covenant, grafting the Law into the recesses of the heart (Hebrews 8:10; 10:16) in no way does away with any aspect of the law. The deficit in the Old Covenant was in its lack of a means of justification (forgiveness of past sins). The New Covenant, having a means of justification, replaces the pre-figuring symbolic animal sacrifices with the perfect sacrifice of the Messiah. Circumcision of the heart and the receipt of God's Holy Spirit ratifies the New Covenant.
John Ritenbaugh reiterates that the days, months, and times referred to in Galatians 4:10 do not refer to Jewish Holy Days or the law of God, but to Pagan Gnostic rites connected with the worship of demons. To refer to the liberating law of God as weak and beggarly constitutes rank blasphemy. To use Galatians as an antinomian tract denigrating God's holy and righteous law creates a hypocritical dichotomy- in which Paul, while keeping the law, allegedly urged the people not to keep it. Paul, as a light to the Gentiles, kept the Sabbath and the rest of God's law in the middle of gentile territory (Acts 18:11, 13:44) indicating that neither the Sabbath nor any other aspect of God's law had been done away. The target of Paul's wrath was Gnostic asceticism, which was syncretized with both extra- biblical Judaistic and Pagan elements.