collapse all  

Text -- Galatians 4:1-3 (NET)

Strongs On/Off
Context
4:1 Now I mean that the heir, as long as he is a minor, is no different from a slave, though he is the owner of everything. 4:2 But he is under guardians and managers until the date set by his father. 4:3 So also we, when we were minors, were enslaved under the basic forces of the world.
Parallel   Cross Reference (TSK)   ITL  

Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Tutor | STEWARD | RUDIMENTS | PAUL, THE APOSTLE, 4 | Minors | Minister | LAW IN THE NEW TESTAMENT | Judaism | JUSTIFICATION | Instruction | Heir | GOVERNOR | GALATIANS, EPISTLE TO THE | Elements | ELEMENT; ELEMENTS | Children | BONDAGE | BABE | ADOPTION | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , TSK

Word/Phrase Notes
Barnes , Poole , Haydock , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Combined Bible , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

collapse all
Commentary -- Word/Phrase Notes (per phrase)

Robertson: Gal 4:1 - -- So long as ( Ephesians' hoson chronon ). "For how long a time,"incorporation of the antecedent (chronon ) into the relative clause.

So long as ( Ephesians' hoson chronon ).

"For how long a time,"incorporation of the antecedent (chronon ) into the relative clause.

Robertson: Gal 4:1 - -- The heir ( ho klēronomos ). Old word (klēros , lot, nemomai , to possess). Illustration from the law of inheritance carrying on the last thought ...

The heir ( ho klēronomos ).

Old word (klēros , lot, nemomai , to possess). Illustration from the law of inheritance carrying on the last thought in Gal 3:29.

Robertson: Gal 4:1 - -- A child ( nēpios ). One that does not talk (nē , epos , word). That is a minor, an infant, immature intellectually and morally in contrast with ...

A child ( nēpios ).

One that does not talk (nē , epos , word). That is a minor, an infant, immature intellectually and morally in contrast with teleioi , full grown (1Co 3:1; 1Co 14:20; Phi 3:15; Eph 4:13).

Robertson: Gal 4:1 - -- From a bondservant ( doulou ). Slave. Ablative case of comparison after diapherei for which verb see Mat 6:26.

From a bondservant ( doulou ).

Slave. Ablative case of comparison after diapherei for which verb see Mat 6:26.

Robertson: Gal 4:1 - -- Though he is lord of all ( Kurios pantōn ōn ). Concessive participle ōn , "being legally owner of all"(one who has the power, ho echōn kuros ...

Though he is lord of all ( Kurios pantōn ōn ).

Concessive participle ōn , "being legally owner of all"(one who has the power, ho echōn kuros ).

Robertson: Gal 4:2 - -- Under guardians ( hupo epitropous ). Old word from epitrepō , to commit, to intrust. So either an overseer (Mat 20:8) or one in charge of children ...

Under guardians ( hupo epitropous ).

Old word from epitrepō , to commit, to intrust. So either an overseer (Mat 20:8) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors.

Robertson: Gal 4:2 - -- Stewards ( oikonomous ). Old word for manager of a household whether freeborn or slave. See note on Luk 12:42 and 1Co 4:2. Papyri show it as manager ...

Stewards ( oikonomous ).

Old word for manager of a household whether freeborn or slave. See note on Luk 12:42 and 1Co 4:2. Papyri show it as manager of an estate and also as treasurer like Rom 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together.

Robertson: Gal 4:2 - -- Until the time appointed of the father ( achri tēs prothesmias tou patros ). Supply hēmeras (day), for prothesmios is an old adjective "appoi...

Until the time appointed of the father ( achri tēs prothesmias tou patros ).

Supply hēmeras (day), for prothesmios is an old adjective "appointed beforehand"(pro , thesmos , from tithēmi ). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul’ s illustration at all.

Robertson: Gal 4:3 - -- When we were children ( hote ēmen nēpioi ). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian,...

When we were children ( hote ēmen nēpioi ).

Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul’ s metaphors.

Robertson: Gal 4:3 - -- We were held in bondage ( hēmeis ēmetha dedoulōmenoi ). Periphrastic past perfect of douloō , to enslave, in a permanent state of bondage.

We were held in bondage ( hēmeis ēmetha dedoulōmenoi ).

Periphrastic past perfect of douloō , to enslave, in a permanent state of bondage.

Robertson: Gal 4:3 - -- Under the rudiments of the world ( hupo ta stoicheia tou kosmou ). Stoichos is row or rank, a series. So stoicheion is any first thing in a stoic...

Under the rudiments of the world ( hupo ta stoicheia tou kosmou ).

Stoichos is row or rank, a series. So stoicheion is any first thing in a stoichos like the letters of the alphabet, the material elements in the universe (2Pe 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Heb 5:12; Act 15:10; Gal 5:1; Gal 4:3, Gal 4:9; Col 2:8, Col 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (kosmos as the orderly material universe as in Col 2:8, Col 2:20). See note on Mat 13:38; note on Act 17:24; note on 1Co 3:22. All were in the elementary stage before Christ came.

Vincent: Gal 4:1 - -- Now I say ( λέγω δὲ ) Introducing a continued, explanatory discussion. Comp. Gal 3:17; Gal 5:16; 1Co 1:12.

Now I say ( λέγω δὲ )

Introducing a continued, explanatory discussion. Comp. Gal 3:17; Gal 5:16; 1Co 1:12.

Vincent: Gal 4:1 - -- The heir ( ὁ κληρονόμος ) See on inheritance , 1Pe 1:4. The article is generic as in the mediator , Gal 3:20.

The heir ( ὁ κληρονόμος )

See on inheritance , 1Pe 1:4. The article is generic as in the mediator , Gal 3:20.

Vincent: Gal 4:1 - -- A child ( νήπιος ) A minor. See on 1Co 3:1. Used by Paul in contrast with τέλειος full grown . See Eph 4:13; 1Co 14:20; Phi 3...

A child ( νήπιος )

A minor. See on 1Co 3:1. Used by Paul in contrast with τέλειος full grown . See Eph 4:13; 1Co 14:20; Phi 3:15. The Jews called proselytes or novices babes . See Rom 2:20.

Vincent: Gal 4:1 - -- Lord of all Legally, by right of birth, though not actually.

Lord of all

Legally, by right of birth, though not actually.

Vincent: Gal 4:2 - -- Tutors ( ἐπιτρόπους ) Better, guardians. See on Luk 8:3. Only here in Paul. A general term, covering all to whom supervision of the...

Tutors ( ἐπιτρόπους )

Better, guardians. See on Luk 8:3. Only here in Paul. A general term, covering all to whom supervision of the child is intrusted, and should not be limited to παιδαγωγός (Gal 3:24). See 2 Macc. 11:1; 13:2; 14:2.

Vincent: Gal 4:2 - -- Governors ( οἰκονόμους ) Better stewards . Lat. dispensatores . More special than guardians , signifying those who had charge of...

Governors ( οἰκονόμους )

Better stewards . Lat. dispensatores . More special than guardians , signifying those who had charge of the heir's property. See on Luk 16:1. In later Greek it was used in two special senses: 1. The slave whose duty it was to distribute the rations to the other slaves: so Luk 12:42. 2. The land-steward : so Luk 16:1. Comp. Rom 16:23, ὁ οἰκονόμος τῆς πόλεως , commonly rendered city-treasurer : A.V. chamberlain . In Lucian, Alex . 39, the Roman procurators, or fiscal administrators, are called Καίσαρος οἰκονόμοι ; comp. 1 Esdr. 4:49; Est 8:9. The dispensator in the Roman household had charge of the accounts and made the payments (see Cicero, ad Att . xi. 1; Juv. Sat i. 91). He was commonly a slave. Christian teachers are called " stewards of the mysteries of God" and " of the grace of God" (1Co 4:1; 1Pe 4:10), as those who have received the counsels of God and impart them to men. A bishop or overseer is also called " a steward of God" (Tit 1:7).

Vincent: Gal 4:2 - -- The time appointed ( προθεσμίας ) N.T.o . o lxx. In Athenian law the term limited for bringing actions and prosecutions. Προθεσ...

The time appointed ( προθεσμίας )

N.T.o . o lxx. In Athenian law the term limited for bringing actions and prosecutions. Προθεσμίας νόμος a statute of limitations . It was also applied to the time allowed a defendant for paying damages, after the expiration of which, if he had not paid, he was called ὑπερήμερος , or ἐκπρόθεσμος , or ὑπερπρόθεσμος one who had gone over his day of payment . Whether Paul's figure assumes that the father is dead or living is a point which does not affect his argument. It is not easy to decide. As Alford justly remarks: " the antitype breaks through the type and disturbs it, as is the case wherever the idea of inheritance is spiritualised." Προθεσμία an appointed time for the termination of the minority , would seem to imply that the father is conceived as living; since, if he were dead, that matter would be regulated by statute.

Vincent: Gal 4:3 - -- We Not Jewish Christians only, but all Christians. For in Gal 4:5, Jewish Christians are distinctly characterized as those under the law, while...

We

Not Jewish Christians only, but all Christians. For in Gal 4:5, Jewish Christians are distinctly characterized as those under the law, while the following we , subjects of Christian adoption, points back to the we in this verse. Again, elements of the world is too wide a conception to suit the law, which was given to Israel only.

Vincent: Gal 4:3 - -- Elements of the world ( τὰ στοιχεῖα τοῦ κόσμου ) For the word στοιχεῖα in N.T. see Col 2:8, Col 2:20; Heb 5...

Elements of the world ( τὰ στοιχεῖα τοῦ κόσμου )

For the word στοιχεῖα in N.T. see Col 2:8, Col 2:20; Heb 5:12; 2Pe 3:10, 2Pe 3:12.

See on 2Pe 3:10. Interpretations differ. 1. Elements of knowledge , rudimentary religious ideas . See Heb 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2Pe 3:10, 2Pe 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; " the days, months, times," etc. (Gal 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal , elemental spirits . This seems to be the preferable explanation, both here and in Col 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isa 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Heb 1:7 we read, " who maketh his angels winds ." Paul also recognizes elemental forces of the spiritual world. The thorn is " a messenger of Satan" (2Co 12:7); Satan prevents his journey to Thessalonica (1Th 2:18); the Corinthian offender is to be " delivered to Satan" (1Co 5:5); the Kingdom of God is opposed by " principalities and powers" (1Co 15:24); Christians wrestle against " the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions" (Eph 6:12). In this passage the elements of the world are compared with overseers and stewards . This would seem to require a personal interpretation. In Gal 4:8, " did service to them which by nature are no gods," appears to be = " in bondage under the elements," suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Gal 4:10), which were controlled by the heavenly bodies and their spirits.

Wesley: Gal 4:1 - -- To illustrate by a plain similitude the preeminence of the Christian, over the legal, dispensation. The heir, as long as he is a child - As he is unde...

To illustrate by a plain similitude the preeminence of the Christian, over the legal, dispensation. The heir, as long as he is a child - As he is under age.

Wesley: Gal 4:1 - -- Not being at liberty either to use or enjoy his estate.

Not being at liberty either to use or enjoy his estate.

Wesley: Gal 4:1 - -- Proprietor of it all.

Proprietor of it all.

Wesley: Gal 4:2 - -- As to his person.

As to his person.

Wesley: Gal 4:2 - -- As to his substance.

As to his substance.

Wesley: Gal 4:3 - -- The church of God.

The church of God.

Wesley: Gal 4:3 - -- In our minority, under the legal dispensation.

In our minority, under the legal dispensation.

Wesley: Gal 4:3 - -- In a kind of servile state.

In a kind of servile state.

Wesley: Gal 4:3 - -- Under the typical observances of the law, which were like the first elements of grammar, the A B C of children; and were of so gross a nature, as hard...

Under the typical observances of the law, which were like the first elements of grammar, the A B C of children; and were of so gross a nature, as hardly to carry our thoughts beyond this world.

JFB: Gal 4:1-7 - -- (Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.

(Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs.

JFB: Gal 4:1-7 - -- Greek, "one under age."

Greek, "one under age."

JFB: Gal 4:1-7 - -- That is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.

That is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal.

JFB: Gal 4:1-7 - -- By title and virtual ownership (compare 1Co 3:21-22).

By title and virtual ownership (compare 1Co 3:21-22).

JFB: Gal 4:2 - -- Rather, "guardians (of the person) and stewards (of the property)." Answering to "the law was our schoolmaster" or "tutor" (Gal 3:24).

Rather, "guardians (of the person) and stewards (of the property)." Answering to "the law was our schoolmaster" or "tutor" (Gal 3:24).

JFB: Gal 4:2 - -- In His eternal purposes (Eph 1:9-11). The Greek is a legal term, expressing a time defined by law, or testamentary disposition.

In His eternal purposes (Eph 1:9-11). The Greek is a legal term, expressing a time defined by law, or testamentary disposition.

JFB: Gal 4:3 - -- The Jews primarily, and inclusively the Gentiles also. For the "we" in Gal 4:5 plainly refers to both Jew and Gentile believers. The Jews in their bon...

The Jews primarily, and inclusively the Gentiles also. For the "we" in Gal 4:5 plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Rom 2:14-15; compare Note, see on Gal 3:13; Gal 3:23). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator.

JFB: Gal 4:3 - -- As "servants" (Gal 4:1).

As "servants" (Gal 4:1).

JFB: Gal 4:3 - -- Or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] wor...

Or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] world"); such as the legal ordinances mentioned, Gal 4:10 (Col 2:8, Col 2:20). Our childhood's lessons [CONYBEARE and HOWSON]. Literally, The letters of the alphabet (Heb 5:12).

Clarke: Gal 4:1 - -- The heir, as long as He is a child - Though he be appointed by his father’ s will heir of all his possessions yet till he arrive at the legal a...

The heir, as long as He is a child - Though he be appointed by his father’ s will heir of all his possessions yet till he arrive at the legal age he is master of nothing, and does not differ from one of the common domestics.

Clarke: Gal 4:2 - -- But is under tutors - Επιτροπους· Guardians and governors; οικονομους· those who have the charge of the family. These word...

But is under tutors - Επιτροπους· Guardians and governors; οικονομους· those who have the charge of the family. These words are nearly similar; but we may consider the first as executor, the last as the person who superintends the concerns of the family and estate till the heir become of age; such as we call trustee

Clarke: Gal 4:2 - -- Until the time appointed of the father - The time mentioned in the father’ s will or testament.

Until the time appointed of the father - The time mentioned in the father’ s will or testament.

Clarke: Gal 4:3 - -- Even so we - The whole Jewish people were in a state of nonage while under the law

Even so we - The whole Jewish people were in a state of nonage while under the law

Clarke: Gal 4:3 - -- The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh , "the principles of this world;"that is, the rudi...

The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh , "the principles of this world;"that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.

Calvin: Gal 4:1 - -- 1.Now I say. Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concl...

1.Now I say. Whoever made the division into chapters has improperly separated this paragraph from the preceding, as it is nothing else than the concluding section, (ἐπεξεργασία,) in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation which a person under age bears to his tutor. The young man, though he is free, though he is lord of all his father’s family, still resembles a slave; for he is under the government of tutors. 65 But the period of guardianship lasts only “until the time appointed by the father” after which he enjoys his freedom. In this respect the fathers under the Old Testament, being the sons of God, were free; but they were not in possession of freedom, while the law held the place of their tutor, and kept them under its yoke. That slavery of the law lasted as long as it pleased God, who put an end to it at the coming of Christ. Lawyers enumerate various methods by which the tutelage or guardianship is brought to a close; but of all these methods, the only one adapted to this comparison is that which Paul has selected, “the appointment of the father.”

Let us now examine the separate clauses. Some apply the comparison in a different manner to the case of any man whatever, whereas Paul is speaking of two nations. What they say, I acknowledge, is true; but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law; but, from the time that they have known Christ, they no longer require this kind of tutelage. Granting all this, I deny that Paul here treats of individuals, or draws a distinction between the time of unbelief and the calling by faith. The matters in dispute were these. Since the church of God is one, how comes it that our condition is different from that of the Israelites? Since we are free by faith, how comes it that they, who had faith in common with us, were not partakers with us of the same freedom? Since we are all equally the children of God, how comes it that we at this day are exempt from a yoke which they were forced to bear? On these points the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery. Let this point be first of all settled, that Paul here compares the Israelitish church, which existed under the Old Testament, with the Christian church, that thus we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction.

First, we learn from it that our hope at the present day, and that of the fathers under the Old Testament, have been directed to the same inheritance; for they were partakers of the same adoption. According to the dreams of some fanatics, and of Servetus among others, the fathers were divinely elected for the sole purpose of prefiguring to us a people of God. Paul, on the other hand, contends that they were elected in order to be together with us the children of God, and particularly attests that to them, not less than to us, belonged the spiritual blessing promised to Abraham.

Secondly, we learn that, notwithstanding their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers, from being free in spirit. They bore the yoke of the law upon their shoulders, but with a free spirit they worshipped God. More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Hence we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, placed reliance on the one Mediator, called on God as their Father, and were led by the same Spirit. All this leads to the conclusion, that the difference between us and the ancient fathers lies in accidents, not in substance. In all the leading characters of the Testament or Covenant we agree: the ceremonies and form of government, in which we differ, are mere additions. Besides, that period was the infancy of the church; but now that Christ is come, the church has arrived at the estate of manhood.

The meaning of Paul’s words is clear, but has he not some appearance of contradicting himself? In the Epistle to the Ephesians he exhorts us to make daily progress

“till we come to a perfect man, to the measure of the stature of the fullness of Christ.” (Eph 4:13.)

In the first Epistle to the Corinthians he says, (1Co 3:2,)

“I have fed you with milk, and not with meat: for hitherto ye were not able to bear it, neither yet now are ye able;”

and shortly after this he compares the Galatians to children. (Gal 4:19) In those passages, I reply, the apostle speaks of particular men, and of their faith as individuals; but here he speaks generally of two bodies without regard to persons. This reply will assist us in resolving a much greater difficulty. When we look at the matchless faith of Abraham, and the vast intelligence of the holy prophets, with what effrontery shall we dare to talk of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians would have been found equal to any of those men?

But here, as I have already said, the apostle describes not particular persons, but the universal condition of both nations. Some men were endowed with extraordinary gifts; but they were few, and the whole body did not share with them. Besides, though they had been numerous, we must inquire not what they inwardly were, but what was that kind or government under which God had placed them; and that was manifestly a school, παιδαγωγία, a system of instruction for children. And what are we now? God has broken those chains, governs his church in a more indulgent manner, and lays not upon us such severe restraint. At the same time, we may remark in passing, that whatever amount of knowledge they might attain partook of the nature of the period; for a dark cloud continually rested on the revelation which they enjoyed. And hence that saying of our Savior,

“Blessed are the eyes which see the things that ye see: for I tell you that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.” (Luk 10:23.)

We now understand in what respect we are preferred to those who were greatly our superiors; for the statements are not applied to persons, but relate entirely to the economy of the Divine administration.

This passage will prove a most powerful battery for destroying the pageantry of ceremonies, which constitutes the entire splendor of the Papal system. For what else is it that dazzles the eyes of simple people, so as to lead them to regard the dominion of the Pope, if not with admiration, at least with some degree of reverence, but the magnificent army of ceremonies, rites, gesticulations, and equipage of every description, contrived for the express purpose of amazing the ignorant? From this passage it appears that they are false disguises, by which the true beauty of the church is impaired. I do not now speak of greater and more frightful corruptions, such as, that they hold them out for divine worship, imagine them to possess the power of meriting salvation, and enforce with more rigid severity the observation of those trifles than the whole law of God. I only advert to the specious pretext under which our modern contrivers apologize for such a multitude of abominations. What though they object that the ignorance of the multitude prevails to a greater extent than it formerly did among the Israelites, and that many assistances are therefore required? They will never be able in this way to prove that the people must be placed under the discipline or a school similar to what existed among the people of Israel; for I shall always meet them with the declaration, that the appointment of God is totally different.

If they plead expediency, I ask, are they better judges of what is expedient than God himself? Let us entertain the firm conviction that the highest advantage, as well as the highest propriety, will be found in whatever God has determined. In aiding the ignorant, we must employ not those methods which the fancy of men may have been pleased to contrive, but those which had been fixed by God themself, who unquestionably has left out nothing that was fitted to assist their weakness. Let this shield suffice for repelling any objections: “God has judged otherwise, and his purpose supplies to us the place of all arguments; unless it be supposed that men are capable of devising better aids than those which God had provided, and which he afterwards threw aside as useless.” Let it be carefully observed, Paul does not merely say that the yoke which had been laid upon the Jews is removed from us, but expressly lays down a distinction in the government which God has commanded to be observed. I acknowledge that we are now at liberty as to all outward matters, but only on the condition that the church shall not be burdened with a multitude of ceremonies, nor Christianity confounded with Judaism. The reason of this we shall afterwards consider in the proper place.

Calvin: Gal 4:3 - -- 3.Under the elements of the world. Elements may either mean, literally, outward and bodily things, or, metaphorically, rudiments. I prefer the latter...

3.Under the elements of the world. Elements may either mean, literally, outward and bodily things, or, metaphorically, rudiments. I prefer the latter interpretation. But why does he say that those things which had a spiritual signification were of the world ? We did not, he says, enjoy the truth in a simple form, but involved in earthly figures; and consequently, what was outward must have been “of the world,” though there was concealed under it a heavenly mystery.

TSK: Gal 4:1 - -- That : Gal 4:23, Gal 4:29; Gen 24:2, Gen 24:3; 2Ki 10:1, 2Ki 10:2, 2Ki 11:12, 2Ki 12:2

TSK: Gal 4:3 - -- when : Gal 3:19, Gal 3:24, Gal 3:25 in : Gal 4:9, Gal 4:25, Gal 4:31, Gal 2:4, Gal 3:23, Gal 5:1; Mat 11:28; Joh 8:31; Act 15:10; Rom 8:15 elements : ...

collapse all
Commentary -- Word/Phrase Notes (per Verse)

Barnes: Gal 4:1 - -- Now I say - He had before said Gal 3:24-25 that while they were under the Law they were in a state of minority. This sentiment he proceeds furt...

Now I say - He had before said Gal 3:24-25 that while they were under the Law they were in a state of minority. This sentiment he proceeds further to illustrate by showing the true condition of one who was a minor.

That the heir - Any heir to an estate, or one who has a prospect of an inheritance. No matter how great is the estate; no matter how wealthy his father; no matter to how elevated a rank he may be raised on the moment that he enters on his inheritance, yet until that time he is in the condition of a servant.

As long as he is a child - Until he arrives at the age. The word rendered "child"( νήπιοι nēpioi ) properly means an infant; literally, "one not speaking"( νη nē insep. un , ἔπος epos ), and hence, a child or babe, but without any definite limitation - Robinson. It is used as the word "infant"is with us in law, to denote "a minor."

Differeth nothing from a servant - That is, he has no more control of his property; he has it not at his command. This does not mean that he does not differ in any respect, but only that in the matter under consideration he does not differ. He differs in his prospects of inheriting the property, and in the affections of the father, and usually in the advantages of education, and in the respect and attention shown him. but in regard to property, he does not differ, and he is like a servant, under the control and direction of others.

Though he be lord of all - That is, in prospect. He has a prospective right to all the property, which no one else has. The word "lord"here ( κύριος kurios ), is used in the same sense in which it is often in the Scriptures, to denote master or owner. The idea which this is designed to illustrate is, that the condition of the Jews before the coming of the Messiah was inferior in many respects to what the condition of the friends of God would be under him - as inferior as the condition of an heir was before he was of age, to what it would be when he should enter on his inheritance. The Jews claimed, indeed, that they were the children or the sons of God, a title which the apostle would not withhold from the pious part of the nation; but it was a condition in which they had not entered on the full inheritance, and which was far inferior to that of those who had embraced the Messiah, and who were admitted to the full privileges of sonship. They were indeed heirs. They were interested in the promises. But still they were in a condition of comparative servitude, and could be made free only by the gospel.

Barnes: Gal 4:2 - -- But is under - Is subject to their control and direction. Tutors - The word tutor with us properly means instructor. But this is not quit...

But is under - Is subject to their control and direction.

Tutors - The word tutor with us properly means instructor. But this is not quite the sense of the original. The word ( επίτροπος epitropos ); properly means a steward, manager, agent; Mat 20:8; Luk 8:3. As used here, it refers to one - usually a slave or a freedman - to whose care the boys of a family were committed, who trained them up, accompanied them to school, or sometimes instructed them at home; compare the note at Gal 3:24. Such a one would have the control of them.

And governors - This word ( οἰκόνομος oikonomos ) means a house-manager, an overseer, a steward. It properly refers to one who had authority over the slaves or servants of a family, to assign them their tasks and portions. They generally, also, had the management of the affairs of the household, and of the accounts. They were commonly slaves, who were entrusted with this office as a reward for fidelity; though sometimes free persons were employed; Luk 16:1, Luk 16:3,Luk 16:8. These persons had also charge of the sons of a family, probably in respect to their pecuniary matters, and thus differed from those called tutors. It is not necessary, however, to mark the difference in the words with great accuracy. The general meaning of the apostle is, that the heir was under government and restraint. Until the time appointed of the father - The time fixed for his entering on the inheritance. The time when he chose to give him his portion of the property. The law with us fixes the age at twenty-one when a son shall be at liberty to manage for himself. Other countries have affixed other times. But still, the time when the son shall inherit the father’ s property must be fixed by the father himself if he is living, or may be fixed by his will if he is deceased. The son cannot claim the property when he comes of age.

Barnes: Gal 4:3 - -- Even so we - We who were Jews - for so I think the word here is to be limited, and not extended to the pagan, as Bloomfield supposes. The reaso...

Even so we - We who were Jews - for so I think the word here is to be limited, and not extended to the pagan, as Bloomfield supposes. The reasons for limiting it are:

(1)    That the pagans in no sense sustained such a relation to the Law and promises of Gad as is here supposed;

(2)    Such an interpretation would not be pertinent to the design of Paul. He is stating reasons why there should not be subjection to the laws of Moses, and his argument is, that that condition was like that of bondage or minorship.

When we were children - ( νήπιοι nēpioi ). Minors; see the note at Gal 4:1. The word is not υἱοι huioi , "sons;"but the idea is, that they were in a state of non-age; and though heirs, yet were under severe discipline and regimen. They were under a kind of government that was suited to that state, and not to the condition of those who had entered on their inheritance.

Were in bondage - In a state of servitude. Treated as servants or slaves.

Under the elements of the world - Margin, Rudiments. The word rendered "elements"(sing. στοιχεῖον stoicheion ), properly means a row or series; a little step; a pin or peg, as the gnomen of a dial; and then anything "elementary,"as a sound, a letter. It then denotes the elements or rudiments of any kind of instruction, and in the New Testament is applied to the first lessons or principles of religion; Heb 5:12. It is applied to the elements or component parts of the physical world; 2Pe 3:10, 2Pe 3:12. Here the figure is kept up of the reference to the infant Gal 4:1, Gal 4:3; and the idea is, that lessons were taught under the Jewish system adapted to their nonage - to a state of childhood. They were treated as children under tutors and governors. The phrase "the elements of the world,"occurs also in Col 2:8, Col 2:20. In Gal 4:9, Paul speaks of these lessons as "beggarly elements,"referring to the same thing as here.

Different opinions have been held as to the reason why the Jewish institutions are here called "the elements of the world."Rosenmuller supposes it was because many of those rites were common to the Jews and to the pagan - as they also had altars, sacrifices, temples, libations, etc. Doddridge supposes it was because those rites were adapted to the low conceptions of children, who were most affected with sensible objects, and have no taste for spiritual and heavenly things. Locke supposes it was because those institutions led them not beyond this world, or into the possession and taste of their heavenly inheritance. It is probable that there is allusion to the Jewish manner of speaking, so common in the Scriptures, where this world is opposed to the kingdom of God, and where it is spoken of as transient and worthless compared with the future glory. The world is fading, unsatisfactory, temporary. In allusion to this common use of the word, the Jewish institutions are called the wordly rudiments. It is not that they were in themselves evil - for that is not true; it is not that they were adapted to foster a worldly spirit - for that is not true; it is not that they had their origin from this world - for that is not true; nor is it from the fact that they resembled the institutions of the pagan world - for that is as little true; but it is, that, like the things of the world, they were transient, temporary, and of little value. They were unsatisfactory in their nature, and were soon to pass away, and to give place to a better system - as the things of this world are soon to give place to heaven.

Poole: Gal 4:1 - -- Gal 4:1-3 The Jews were for a while held under the law, as an heir under his guardian till he be of age. Gal 4:4-7 But Christ came to redeem tho...

Gal 4:1-3 The Jews were for a while held under the law, as an

heir under his guardian till he be of age.

Gal 4:4-7 But Christ came to redeem those that were under the

law, and to give both to Jew and Gentile the adoption,

and consequently the freedom, of sons.

Gal 4:8-10 Paul therefore reproveth the Galatians, who from

serving idols had been received of God, for falling

back to the bondage of legal observances.

Gal 4:11-20 He expresseth his fears and tender regard for them,

and calleth to mind their former respect and good will

to him, from which he admonisheth them not to be

seduced in his absence.

Gal 4:21-31 He allegorically describeth the Jewish and Christian

churches under the types of Agar and Sara, and

inferreth that we, being children of the free-woman,

are free.

The apostle had before determined, that the whole body of such as believed in Jesus Christ, were that seed of Abraham to which the promise was made, and so heirs of the promises made to him; yet so, that, as it is among men, though a child be a great heir, and lord of a great estate, yet while he is under age he is used like a servant; so the time of the law being as it were the time of believers’ nonage, those who lived in that time were used like servants.

Poole: Gal 4:2 - -- The heir, (mentioned in the former verse), though he be an heir of a great estate, yet is not presently possessed of it; but he is by his father kep...

The heir, (mentioned in the former verse), though he be an heir of a great estate, yet is not presently possessed of it; but he is by his father kept under tutors and governors, until the time which he hath appointed when he will be pleased to release him from his pupillage, and settle some part of his inheritance upon him.

Poole: Gal 4:3 - -- Such children were all believers, the seed of Abraham; from the first designed to a gospel liberty, but that was not to be fully enjoyed, until the ...

Such children were all believers, the seed of Abraham; from the first designed to a gospel liberty, but that was not to be fully enjoyed, until the fulness of time should come when God intended to send his Son into the world; and during the time of their nonage they were kept under the law, as a tutor and governor, leading them unto Christ. He chiefly intendeth the ceremonial law, which, Act 15:10 , Peter calleth a yoke, which neither they nor their fathers were able to bear. He calls these ordinances the elements of the world; so also Col 2:20 : he means that discipline by which God instructed, and under which God by Moses at first tutored, the world, that is, the Jews, who were that part of the world to whom God pleased to make his oracles known. He calls those ritual observances, elements, or rudiments, because they were the first instructions God gave believers, leading them to Christ; like the first elements or rudiments in grammar learning.

Haydock: Gal 4:1 - -- By the child, in this place, the apostles understands all the Jewish people, who, as long as they were under the childhood of the law, were subject to...

By the child, in this place, the apostles understands all the Jewish people, who, as long as they were under the childhood of the law, were subject to numerous restrictions, although they were the favorite children of God. But when the fulness of time came, they received the adoption of children, and were in possession of the liberty of the law of grace. They were no longer obliged to observe the legal rites. Whence the apostle wishes the conclusion to be drawn, that if persons once subject to the law were now exempt from it, how much more will those be excused from its yoke, who were never under its control. (Calmet)

Haydock: Gal 4:3 - -- Under the elements of the world. St. John Chrysostom understands the exterior ceremonies and precepts of the law of Moses, with an allusion to the f...

Under the elements of the world. St. John Chrysostom understands the exterior ceremonies and precepts of the law of Moses, with an allusion to the first elements or rudiments which children are taught. (Witham)

Gill: Gal 4:1 - -- Now I say,.... To illustrate what he had said of the law's being a schoolmaster to the Jews until the coming of Christ, and then ceasing as such, he p...

Now I say,.... To illustrate what he had said of the law's being a schoolmaster to the Jews until the coming of Christ, and then ceasing as such, he proposes the case of an heir during his minority, till he come to the proper time of enjoying his estate.

that the heir, as long as he is a child; anyone that is an heir to his father's estate, or another's, whilst under age, being reckoned as a child, as he is from his infancy to his manhood,

differeth nothing from a servant: he is not his own man, nor at his own dispose; he cannot do as he pleases; he is under restraint; he is kept to school or to business, and is liable to correction and chastisement according as he behaves; nor can he have the free use of his father's estate,

though he be Lord of all, of all the servants, according to the Arabic version; or of the whole estate his father left him, of which he is Lord in right, but not in possession; he is right heir to it, though as yet it is not in his hands, nor can he do with it as he will.

Gill: Gal 4:2 - -- But is under tutors and governors,.... The word rendered "tutors", is adopted by the Jewish Targumists and Rabbins into their language; and by the for...

But is under tutors and governors,.... The word rendered "tutors", is adopted by the Jewish Targumists and Rabbins into their language; and by the former is used x for any ruler and governor, civil or domestic; and by the latter, for such as are guardians of infants, fatherless children, and such as are under age, as it is here used; and who were either appointed by the will of the deceased, or by the sanhedrim, of whom they say y, אפוטרופא לדיקנני לא מוקמינן, "we do not appoint a tutor or guardian for a bearded person"; that is, an adult person, one that is grown up to man's estate; but מוקמינן ליה אפוטרופא לינוקא, "we appoint a guardian for an infant"; and they had not used to appoint women or servants, or such as were minors themselves, or any of the common people; but men of substance, integrity, and wisdom z; a fatherless child had two tutors a; the power that guardians so appointed had, is at large described by Maimonides b. Governors were such as acted under the tutors or guardians, and were employed by them for the improvement of their estates and minds, as stewards, schoolmasters, &c. until the time appointed of the father; by his last will and testament, which might be sooner or later, as he pleased; but if he died intestate, the time of minority, and so the duration of tutors and guardians, were according to the laws of the nation; which with the Romans was until a man was twenty five years of age; and with the Jews, for a male, was until he was thirteen years of age and one day; and for a female, until she was twelve years of age and one day, if the signs of ripeness of age appeared; but if they did not, the time was protracted until they were twenty, and even sometimes till they were thirty five years of age, before the matter was determined c.

Gill: Gal 4:3 - -- Even so we,.... Jews, for of such the apostle is only speaking, and to whom he applies the above case of heirs in minority; it was to the Jews he had ...

Even so we,.... Jews, for of such the apostle is only speaking, and to whom he applies the above case of heirs in minority; it was to the Jews he had spoken of the law, as being a military guard, a prison, and a schoolmaster to them; and then having addressed the Gentiles, as being the children of God, baptized into Christ, one in him, interested in him, the spiritual seed of Abraham, and heirs of all the blessings of grace and glory; he returns to the Jews, and represents their estate and condition under the law by the above simile, which he here makes an application of:

when we were children; not in age, but in knowledge of divine, spiritual, and evangelical things; which must be understood not of every individual person among them, for there were some grown men, men of great faith, light, knowledge, and experience; but of the bulk and generality of the people of the Jews, and that also in comparison of the clear understanding of the saints under the Gospel dispensation. The Jews were like children, peevish, froward, and perverse, and often stood in need of correction and chastisement; and as children are pleased with pictures, shows, sights, and gaudy amusements, so they were taken with an external pompous form of worship, and which they had, and was suited to their infant state; and which infant state of the Jewish church commenced from the time of their coming up out of Egypt, and lasted until the times of the Messiah; see Hos 11:1.

Were in bondage under the elements of the world; by which are meant, not the four elements of fire, water, earth, and air; nor the angels, who by some are thought to preside over them; nor the sun and moon, according to whose revolutions the festivals of the Jews were regulated; but the several institutions of the Mosaic economy, which were to the Jews what an A B C, or an alphabet of letters, is to one that is beginning to learn; or what an accidence and grammar be to such who are learning any language, and which contain the rudiments of it; as the physical elements are the first principles of nature, and the general rules of speech and language are the rudiments thereof, so the Mosaic institutions were the elements, rudiments, or first principles of the Jewish religion, taught them by the law, as their schoolmaster, and by which they were used as children: these are called "elements", in allusion to the first principles of nature and learning; and the elements "of the world", because they lay in outward worldly and earthly things, as meats, drinks, divers washings, &c. and because that hereby God instructed the world, at least a part of it, the world of the Jews: or as the word κοσμος may be rendered "beauty", or "elegancy", these were elegant elements, which in a most beautiful manner taught the people of the Jews the first principles of the doctrine of Christ: but nevertheless, whilst they were under the instructions and discipline of the law as a schoolmaster, "they were in bondage"; referring not to their bondage in Egypt, nor in the several captivities into which they were carried by their neighbours; nor to the bondage of sin and Satan, common to all men in a state of nature; but to the bondage which the law naturally gendered, led them to, induced upon them, and kept them in, through its sanctions and penalties; for, through fear of death, they were under a servile disposition, and were all their lifetime subject to bondage; they carried a yoke of bondage upon their necks, and were under a spirit of bondage unto fear; they were like children closely kept to school to learn their letters, say their lessons, and perform their tasks; and, if not, receive due correction, which kept them in continual fear and bondage.

expand all
Commentary -- Verse Notes / Footnotes

NET Notes: Gal 4:1 Grk “master” or “lord” (κύριος, kurios).

NET Notes: Gal 4:2 Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

NET Notes: Gal 4:3 Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to s...

Geneva Bible: Gal 4:1 Now ( 1 ) I say, [That] the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; ( 1 ) He declares by another ...

Geneva Bible: Gal 4:2 But is under tutors and governors ( a ) until the time appointed of the father. ( a ) This is added because he that is always under a tutor or govern...

Geneva Bible: Gal 4:3 Even so we, when we were children, were in bondage under the ( b ) elements of the world: ( b ) The Law is called elements, because by the Law God in...

expand all
Commentary -- Verse Range Notes

TSK Synopsis: Gal 4:1-31 - --1 We were under the law till Christ came, as the heir is under the guardian till he be of age.5 But Christ freed us from the law;7 therefore we are se...

Combined Bible: Gal 4:1 - --color="#000000"> VERSE 1. Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be Lord of al...

Combined Bible: Gal 4:2 - --color="#000000"> 2. But is under tutors and governors until the time appointed of the father.      The Apostle had appa...

Combined Bible: Gal 4:3 - --color="#000000"> 3. Even so we, when we were children, were in bondage under the elements of the world.      As childre...

MHCC: Gal 4:1-7 - --The apostle deals plainly with those who urged the law of Moses together with the gospel of Christ, and endeavoured to bring believers under its bonda...

Matthew Henry: Gal 4:1-7 - -- In this chapter the apostle deals plainly with those who hearkened to the judaizing teachers, who cried up the law of Moses in competition with the ...

Barclay: Gal 4:1-7 - --In the ancient world the process of growing up was much more definite than it is with us. (i) In the Jewish world, on the first Sabbath after a boy h...

Constable: Gal 3:1--5:1 - --III. THEOLOGICAL AFFIRMATION OF SALVATION BY FAITH 3:1--4:31 Here begins the theological section of the epistle,...

Constable: Gal 4:1-31 - --B. Clarification of the doctrine ch. 4 In chapter 3 the Jews' preoccupation with the Law of Moses was fo...

Constable: Gal 4:1-11 - --1. The domestic illustration 4:1-11 Continuing his case for faith over the Mosaic Law Paul cited...

Constable: Gal 4:1-7 - --The illustration 4:1-7 4:1-3 Already Paul had compared the Law to a prison warden (3:22) and a baby sitter (3:24). Now he compared it to a trustee app...

College: Gal 4:1-31 - --GALATIANS 4 3. The Full Rights of the Children (4:1-7) 1 What I am saying is that as long as the heir is a child, he is no different from a slave, a...

McGarvey: Gal 4:1 - --But I say that so long as the heir is a child, he differeth nothing from a bondservant though he is lord of all

McGarvey: Gal 4:2 - --but is under guardians and stewards until the day appointed of the father.

McGarvey: Gal 4:3 - --So we also, when we were children, were held in bondage under the rudiments of the world

Lapide: Gal 4:1-31 - --CHAPTER 4 SYNOPSIS OF THE CHAPTER i. He continues the argument of the preceding chapter that the Jews, like children and slaves, were under the Jew...

expand all
Introduction / Outline

Robertson: Galatians (Book Introduction) The Epistle To The Galatians Probable Date a.d. 56 Or 57 By Way of Introduction It is a pity that we are not able to visualize more clearly the ...

JFB: Galatians (Book Introduction) THE internal and external evidence for Paul's authorship is conclusive. The style is characteristically Pauline. The superscription, and allusions to ...

JFB: Galatians (Outline) SUPERSCRIPTION. GREETINGS. THE CAUSE OF HIS WRITING IS THEIR SPEEDY FALLING AWAY FROM THE GOSPEL HE TAUGHT. DEFENSE OF HIS TEACHING: HIS APOSTOLIC CA...

TSK: Galatians (Book Introduction) The Galatians, or Gallograecians, were the descendants of Gauls, who migrated from their own country, and after a series of disasters, got possession ...

TSK: Galatians 4 (Chapter Introduction) Overview Gal 4:1, We were under the law till Christ came, as the heir is under the guardian till he be of age; Gal 4:5, But Christ freed us from t...

Poole: Galatians 4 (Chapter Introduction) CHAPTER 4

MHCC: Galatians (Book Introduction) The churches in Galatia were formed partly of converted Jews, and partly of Gentile converts, as was generally the case. St. Paul asserts his apostoli...

MHCC: Galatians 4 (Chapter Introduction) (Gal 4:1-7) The folly of returning to legal observances for justification. (Gal 4:8-11) The happy change made in the Gentile believers. (Gal 4:12-18...

Matthew Henry: Galatians (Book Introduction) An Exposition, with Practical Observations, of The Epistle of St. Paul to the Galatians This epistle of Paul is directed not to the church or churches...

Matthew Henry: Galatians 4 (Chapter Introduction) The apostle, in this chapter, is still carrying on the same general design as in the former - to recover these Christians from the impressions made...

Barclay: Galatians (Book Introduction) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of documents in the New Testament than the letter...

Barclay: Galatians 4 (Chapter Introduction) The Days Of Childhood (Gal_4:1-7) Progress In Reverse (Gal_4:8-11) Love's Appeal (Gal_4:12-20) An Old Story And A New Meaning (Gal_4:21-31; Gal_...

Constable: Galatians (Book Introduction) Introduction Historical Background "The most uncontroverted matter in the study of Gal...

Constable: Galatians (Outline)

Constable: Galatians Galatians Bibliography Allen, Kenneth W. "Justification by Faith." Bibliotheca Sacra 135:538 (April-June 1978):...

Haydock: Galatians (Book Introduction) THE EPISTLE OF ST. PAUL, THE APOSTLE, TO THE GALATIANS. INTRODUCTION. The Galatians, soon after St. Paul had preached the gospel to them, were...

Gill: Galatians (Book Introduction) INTRODUCTION TO GALATIANS The persons to whom this epistle is written were not such who made up a single church only, in some certain town or city,...

Gill: Galatians 4 (Chapter Introduction) INTRODUCTION TO GALATIANS 4 In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament s...

College: Galatians (Book Introduction) FOREWORD Since the earliest days of the concept of a commentary series jointly authored by church of Christ and Christian church scholars, I have eag...

College: Galatians (Outline) OUTLINE I. AUTHORITY: The Apostolic Gospel - 1:1-2:21 A. Greeting - 1:1-5 B. Paul's Astonishment - 1:6-10 C. Paul's Call by God - 1:11-17 ...

Advanced Commentary (Dictionaries, Hymns, Arts, Sermon Illustration, Question and Answers, etc)


TIP #24: Use the Study Dictionary to learn and to research all aspects of 20,000+ terms/words. [ALL]
created in 0.15 seconds
powered by
bible.org - YLSA