
Names, People and Places, Dictionary Themes and Topics



collapse allCommentary -- 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 (
"For how long a time,"incorporation of the antecedent (

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 (
Old word (

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 ...

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 (
Slave. Ablative case of comparison after

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 (
Concessive participle

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 (
Old word from

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 (
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 (
Supply

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 (
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 (
Periphrastic past perfect of

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 (
Vincent: Gal 4:1 - -- 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.

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...

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...

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

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 (
N.T.o . o lxx. In Athenian law the term limited for bringing actions and prosecutions.

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 (
For the word
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.

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

In our minority, under the legal dispensation.

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 - -- 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 4:2 - -- 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 - -- 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 -

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,
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, (
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
“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.

collapse allCommentary -- 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"(
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 (

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 (
And governors - This word (

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 - (
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.
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,

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

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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 allCommentary -- Verse Range Notes
TSK Synopsis -> Gal 4:1-31
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
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
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
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
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

