Text -- Galatians 4:1-8 (NET)

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. 4:4 But when the appropriate time had come, God sent out his Son, born of a woman, born under the law, 4:5 to redeem those who were under the law, so that we may be adopted as sons with full rights. 4:6 And because you are sons, God sent the Spirit of his Son into our hearts, who calls “Abba! Father!” 4:7 So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.

Heirs of Promise Are Not to Return to Law

4:8 Formerly when you did not know God, you were enslaved to beings that by nature are not gods at 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.

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 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 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.

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 ).

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 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 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 "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, 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.

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 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.

Robertson: Gal 4:4

The fulness of the time ( to plērōma tou chronou ).

Old word from plēroō , to fill. Here the complement of the preceding time as in Eph 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Phi 2:6) when the time for his purpose had come like the prothesmia of Gal 4:2.

Robertson: Gal 4:4

Born of a woman ( genomenon ek gunaikos ).

As all men are and so true humanity, "coming from a woman."There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words "his Son"(ton huion autou ), so that both his deity and humanity are here stated as in Rom 1:3. Whatever view one holds about Paul’ s knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2Co 8:9; Phi 2:5-11), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here.

Robertson: Gal 4:4

Born under the law ( genomenon hupo nomon ).

He not only became a man, but a Jew. The purpose (hina ) of God thus was plainly to redeem (exagorasēi , as in Gal 3:13) those under the law, and so under the curse. The further purpose (hina ) was that we (Jew and Gentile) might receive (apolabōmen , second aorist active subjunctive of apolambanō ), not get back (Luk 15:27), but get from (apo ) God the adoption (tēn huiothesian ). Late word common in the inscriptions (Deissmann, Bible Studies , p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Rom 8:15, Rom 8:23; Rom 9:4; Eph 1:5. The Vulgate uses adoptio filiorum . It is a metaphor like the others above, but a very expressive one.

Robertson: Gal 4:6

Because ye are sons ( hoti este huioi ).

This is the reason for sending forth the Son (Gal 4:4 and here). We were "sons"in God’ s elective purpose and love. Hoti is causal (1Co 12:15; Rom 9:7).

Robertson: Gal 4:6

The Spirit of his Son ( to pneuma tou huioi autou ).

The Holy Spirit, called the Spirit of Christ (Rom 8:9.), the Spirit of Jesus Christ (Phi 1:19). The Holy Spirit proceeds from the Father and from the Son (Joh 15:26).

Robertson: Gal 4:6

Crying, Abba, Father ( krazon Abba ho patēr ).

The participle agrees with pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe’ s The Raven ), any inarticulate cry like "the unuttered groanings"of Rom 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Abba is the Aramaic word for father with the article and ho patēr translates it. The articular form occurs in the vocative as in Joh 20:28. It is possible that the repetition here and in Rom 8:15 may be "a sort of affectionate fondness for the very term that Jesus himself used"(Burton) in the Garden of Gethsemane (Mar 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul’ s case.

Robertson: Gal 4:7

No longer a bondservant ( ouketi doulos ).

Slave. He changes to the singular to drive the point home to each one. The spiritual experience (Gal 3:2) has set each one free. Each is now a son and heir.

Robertson: Gal 4:8

To them which by nature are not gods ( tois phusei mē ousi theois ).

In 1Co 10:20 he terms them "demons,"the "so-called gods"(1Co 8:5), worshipping images made by hands (Act 17:29).

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 3:15. 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.

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 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 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. 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 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 5:12; 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.

Vincent: Gal 4:4

Fullness of the time ( τὸ πλήρωμα τοῦ χρόνου )

The moment by which the whole pre-messianic period was completed. Comp. Eph 1:10. It answers to the time appointed of the Father (Gal 4:2). For πλήρωμα see on Joh 1:16. The meaning of the word is habitually passive - that which is completed, full complement. There are frequent instances of its use with the genitive, as " fullness of the earth, blessing, time, the sea, Christ," in all which it denotes the plenitude or completeness which characterizes the nouns.

Vincent: Gal 4:4

Sent forth ( ἐξαπέστειλεν )

From himself: from his heavenly glory. This does not mean that God then, for the first time, embodied what had previously been a mere ideal, but that he sent forth a preexisting person. See Phi 2:6.

Vincent: Gal 4:4

Made of a woman ( γενόμενον )

Or born . Repeated, and expressing the fact that Christ became a man, as distinguished from his prehistoric form of being.

Vincent: Gal 4:4

Under the law

The earthly being of Christ began under the law. He was not only of human birth, but of Jewish birth; subjected to all the ordinances of the law, as circumcision for instance, like any other Jewish boy.

Vincent: Gal 4:5

To redeem ( ἵνα ἐξαγοράσῃ )

See on Gal 3:13. To redeem from the dominion and curse of the law. The means of redemption is not mentioned. It cannot be merely the birth of Christ of a woman and under the law. These are mentioned only as the preliminary and necessary conditions of his redeeming work. The means or method appears in Gal 3:13.

Vincent: Gal 4:5

We might receive ( ἀπολάβωμεν )

Not receive again or back , as Luk 15:27, for adoption was something which men did not have before Christ; but receive from the giver.

Vincent: Gal 4:5

The adoption ( τὴν υἱοθεσίαν )

Po . See on Rom 8:15, and comp. Rom 9:4; Eph 1:5. Not sonship, but sonship conferred .

Vincent: Gal 4:6

Because ye are sons ( ὅτι )

For ὅτι in this sense at the beginning of a clause see Rom 9:7; 1Co 12:15; Joh 15:19; Joh 20:29. The emphasis is on sons . The spirit would not be given is ye were not sons . Others take ὅτι as demonstrative, as a proof that ye are sons ; but examples of such usage are wanting. It is not a proof of the fact of sonship that the apostle is giving, but a consequence of it. Comp. Rom 8:16, where the witness of the Spirit attests the sonship.

Vincent: Gal 4:6

The Spirit of his Son

The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1Co 15:45, and comp. Rom 8:9-11. The Holy Spirit is called the Spirit of Christ , Rom 8:9, Rom 8:10, where Paul uses Spirit of God , Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Phi 1:19. In Joh 3:34 Christ is represented as dispensing the Spirit. He is fully endowed with the Spirit (Mar 1:10; Joh 1:32): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit's testimony (Joh 15:26; Joh 16:7, Joh 16:9, Joh 16:10, Joh 16:15). The Paraclete is given in answer to Christ's prayer (Joh 14:16). Christ identifies his own coming and presence with those of the Spirit (Joh 14:17, Joh 14:18). Paul identifies him personally with the Spirit (2Co 3:17).

Vincent: Gal 4:6

Our hearts

Note the interchange of persons: we might receive, ye are sons, our hearts. Comp. Rom 7:4.

Vincent: Gal 4:6

Crying ( κρᾶζον )

A strong word, expressing deep emotion. The verb originally represents the sound of a croak or harsh scream; thence, generally, an inarticulate cry ; an exclamation of fear or pain . The cry of an animal. So Aristoph. Knights , 1017, of the barking of a dog: 285, 287, of two men in a quarrel, trying to bawl each other down: Frogs , 258, of the croaking of frogs. This original sense appears in N.T. usage, as Mat 14:26; Mat 15:23; Mat 27:50; Mar 5:5, etc., and is recognized even where the word is used in connection with articulate speech, by adding to it the participles λέγων, λέγοντες saying , or διδάσκων teaching . See Mat 8:29; Mat 15:22; Mar 3:11; Joh 7:28, etc. In Mar 10:47 the inarticulate cry and the articulate utterance are distinguished. At the same time, the word is often used of articulate speech without such additions, as Mar 10:48; Mar 11:9; Mar 15:13, Mar 15:14; Luk 18:39; Act 7:60; Act 19:34; Rom 8:15. It falls into more dignified association in lxx, where it is often used of prayer or appeal to God, as Judges 3:9, 15; 4:3; 6:7; Psalm 21:2, 5; 27:1, 54:16; and in N.T., where it is applied to solemn, prophetic utterance, as Rom 9:27; Joh 1:15, and is used of Jesus himself, as Joh 7:28, Joh 7:37; Joh 12:44, and of the Holy Spirit, as here. The Spirit gives the inspiration of which the believer is the organ. In Rom 8:15 the statement is inverted. The believer cries under the power of the Spirit.

Vincent: Gal 4:6

Abba, Father

Comp. Mar 14:36; Rom 8:15. Ὁ πατήρ the Father , is not added in order to explain the Aramaic Abba for Greek readers. Rather the whole phrase Ἁββά ὁ πατήρ had passed into the early Christian prayers, the Aramaic title by which Christ addressed his Father (Mar 14:36) being very early united with the Greek synonym. Such combinations of Hebrew and Greek addresses having the same meaning were employed in rabbinical writings. Comp. also Rev 9:11; Rev 12:9.

Vincent: Gal 4:7

Servant ( δοῦλος )

Bondservant. See on Mat 20:26; see on Mar 9:35; see on Rom 1:1.

Vincent: Gal 4:7

Then an heir ( καὶ κληρονόμος )

Καὶ marks the logical sequence. Comp. Rom 8:17. The figure is based upon Roman, not upon Jewish, law. According to Roman law, all the children, sons and daughters, inherited alike. According to Jewish law, the inheritance of the sons was unequal, and the daughters were excluded, except where there were no male heirs. Thus the Roman law furnished a more truthful illustration of the privileges of Christians. Comp. Gal 3:28.

Vincent: Gal 4:7

Of God through Christ

The correct reading is διὰ θεοῦ through God , omitting Christ .

Vincent: Gal 4:8

Over against their filial freedom in Christ, Paul sets their lapse into subjection to the elements of the world (Gal 4:3).

Knew not God

See on 2Th 1:8.

Vincent: Gal 4:8

Ye did service ( ἐδουλεύσατε )

Better, were in bondage or were slaves .

Vincent: Gal 4:8

By nature ( φύσει )

Not denying their existence (comp. 1Co 8:5) but their deity . Emphasis on by nature . Comp. 1Co 10:20.

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 under age.

Wesley: Gal 4:1

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

Wesley: Gal 4:1

Proprietor of it all.

Wesley: Gal 4:2

As to his person.

Wesley: Gal 4:2

As to his substance.

Wesley: Gal 4:3

The church of God.

Wesley: Gal 4:3

In our minority, under the legal dispensation.

Wesley: Gal 4:3

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 hardly to carry our thoughts beyond this world.

Wesley: Gal 4:4

Appointed by the Father, Gal 4:2. Was come, God sent forth - From his own bosom. His Son, miraculously made of the substance of a woman - A virgin, without the concurrence of a man.

Wesley: Gal 4:4

Both under the precept, and under the curse, of it.

Wesley: Gal 4:5

From the curse of it, and from that low, servile state.

Wesley: Gal 4:5

Jews who believe.

Wesley: Gal 4:5

All the privileges of adult sons.

Wesley: Gal 4:6

Gentiles who believe, are also thus made his adult sons, God hath sent forth the Spirit of his Son into your hearts likewise, crying, Abba, Father - Enabling you to call upon God both with the confidence, and the tempers, of dutiful children. The Hebrew and Greek word are joined together, to express the joint cry of the Jews and gentiles.

Wesley: Gal 4:7

Who believest in Christ.

Wesley: Gal 4:7

Like those who are under the law.

Wesley: Gal 4:7

Of mature age. And if a son, then an heir of all the promises, and of the all - sufficient God himself.

Wesley: Gal 4:8

That is, in reality.

Wesley: Gal 4:8

And so were under a far worse bondage than even that of the Jews. For they did serve the true God, though in a low, slavish manner.

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.

JFB: Gal 4:1-7

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.

JFB: Gal 4:1-7

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).

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.

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 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).

JFB: Gal 4:3

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).

JFB: Gal 4:4

Namely, "the time appointed by the Father" (Gal 4:2). Compare Note, see on Eph 1:10; Luk 1:57; Act 2:1; Eze 5:2. "The Church has its own ages" [BENGEL]. God does nothing prematurely, but, foreseeing the end from the beginning, waits till all is ripe for the execution of His purpose. Had Christ come directly after the fall, the enormity and deadly fruits of sin would not have been realized fully by man, so as to feel his desperate state and need of a Saviour. Sin was fully developed. Man's inability to save himself by obedience to the law, whether that of Moses, or that of conscience, was completely manifested; all the prophecies of various ages found their common center in this particular time: and Providence, by various arrangements in the social and political, as well as the moral world, had fully prepared the way for the coming Redeemer. God often permits physical evil long before he teaches the remedy. The smallpox had for long committed its ravages before inoculation, and then vaccination, was discovered. It was essential to the honor of God's law to permit evil long before He revealed the full remedy. Compare "the set time" (Psa 102:13).

JFB: Gal 4:4

Greek, "came."

JFB: Gal 4:4

Greek, "sent forth out of heaven from Himself" [ALFORD and BENGEL]. The same verb is used of the Father's sending forth the Spirit (Gal 4:6). So in Act 7:12. Compare with this verse, Joh 8:42; Isa 48:16.

JFB: Gal 4:4

Emphatical. "His own Son." Not by adoption, as we are (Gal 4:5): nor merely His Son by the anointing of the Spirit which God sends into the heart (Gal 4:6; Joh 1:18).

JFB: Gal 4:4

"made" is used as in 1Co 15:45, "The first man, Adam, was made a living soul," Greek, "made to be (born) of a woman." The expression implies a special interposition of God in His birth as man, namely, causing Him to be conceived by the Holy Ghost. So ESTIUS.

JFB: Gal 4:4

"made to be under the law." Not merely as GROTIUS and ALFORD explain, "Born subject to the law as a Jew." But "made" by His Father's appointment, and His own free will, "subject to the law," to keep it all, ceremonial and moral, perfectly for us, as the Representative Man, and to suffer and exhaust the full penalty of our whole race's violation of it. This constitutes the significance of His circumcision, His being presented in the temple (Luk 2:21-22, Luk 2:27; compare Mat 5:17), and His baptism by John, when He said (Mat 3:15), "Thus it becometh us to fulfil all righteousness."

JFB: Gal 4:5

Greek, "That He might redeem."

JFB: Gal 4:5

Primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption (Gal 3:13).

JFB: Gal 4:5

The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Luk 23:41; 2Jo 1:8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52].

JFB: Gal 4:6

The gift of the Spirit of prayer is the consequence of our adoption. The Gentile Galatians might think, as the Jews were under the law before their adoption, that so they, too, must first be under the law. Paul, by anticipation, meets this objection by saying, YE ARE sons, therefore ye need not be as children (Gal 4:1) under the tutorship of the law, as being already in the free state of "sons" of God by faith in Christ (Gal 3:26), no longer in your nonage (as "children," Gal 4:1). The Spirit of God's only Begotten Son in your hearts, sent from, and leading you to cry to, the Father, attests your sonship by adoption: for the Spirit is the "earnest of your inheritance" (Rom 8:15-16; Eph 1:13). "It is because ye are sons that God sent forth" (the Greek requires this translation, not "hath sent forth") into OUR (so the oldest manuscripts read for "your," in English Version) hearts the Spirit of His son, crying, "Abba, Father" (Joh 1:12). As in Gal 4:5 he changed from "them," the third person, to "we," the first person, so here he changes from "ye," the second person, to "our," the first person: this he does to identify their case as Gentiles, with his own and that of his believing fellow countrymen, as Jews. In another point of view, though not the immediate one intended by the context, this verse expresses, "Because ye are sons (already in God's electing purpose of love), God sent forth the Spirit of His Son into your hearts," &c.: God thus, by sending His Spirit in due time, actually conferring that sonship which He already regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So Heb 2:13, where "the children" are spoken of as existing in His purpose, before their actual existence.

JFB: Gal 4:6

By faith ye are one with the Son, so that what is His is yours; His Sonship ensures your sonship; His Spirit ensures for you a share in the same. "If any man have not the Spirit of Christ, he is none of His" (Rom 8:9). Moreover, as the Spirit of God proceeds from God the Father, so the Spirit of the Son proceeds from the Son: so that the Holy Ghost, as the Creed says, "proceedeth from the Father and the Son." The Father was not begotten: the Son is begotten of the Father; the Holy Ghost proceeding from the Father and the Son.

JFB: Gal 4:6

Here the SPIRIT is regarded as the agent in praying, and the believer as His organ. In Rom 8:15, "The Spirit of adoption" is said to be that whereby WE cry, "Abba, Father"; but in Rom 8:26, "The SPIRIT ITSELF maketh intercession for us with groanings which cannot be uttered." The believers' prayer is His prayer: hence arises its acceptability with God.

JFB: Gal 4:6

The Hebrew says, "Abba" (a Hebrew term), the Greek, "Father" ("Pater," a Greek term in the original), both united together in one Sonship and one cry of faith, "Abba, Father." So "Even so ('Nai,' Greek) Amen (Hebrew)," both meaning the same (Rev 1:7). Christ's own former cry is the believers' cry, "Abba, Father" (Mar 14:36).

JFB: Gal 4:7

Conclusion inferred from Gal 4:4-6.

JFB: Gal 4:7

Individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father."

JFB: Gal 4:7

The oldest manuscripts read, "an heir through God." This combines on behalf of man, the whole before-mentioned agency, of THE TRINITY: the Father sent His Son and the Spirit; the Son has freed us from the law; the Spirit has completed our sonship. Thus the redeemed are heirs THROUGH the Triune GOD, not through the law, nor through fleshly descent [WINDISCHMANN in ALFORD]; (Gal 3:18 confirms this).

JFB: Gal 4:7

Confirming Gal 3:29; compare Rom 8:17.

JFB: Gal 4:8-11

Appeal to them not to turn back from their privileges as free sons, to legal bondage again.

JFB: Gal 4:8-11

When ye were "servants" (Gal 4:7).

JFB: Gal 4:8-11

Not opposed to Rom 1:21. The heathen originally knew God, as Rom 1:21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned.

JFB: Gal 4:8-11

That is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on 1Co 8:4; 1Co 10:19-20; 2Ch 13:9). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?

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 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 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.

Clarke: Gal 4:3

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 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.

Clarke: Gal 4:4

When the fullness of the time was come - The time which God in his infinite wisdom counted best; in which all his counsels were filled up; and the time which his Spirit, by the prophets, had specified; and the time to which he intended the Mosaic institutions should extend, and beyond which they should be of no avail

Clarke: Gal 4:4

God sent forth his Son - Him who came immediately from God himself, made of a woman, according to the promise, Gen 3:15; produced by the power of God in the womb of the Virgin Mary without any intervention of man; hence he was called the Son of God. See Luke, Luk 1:35, and the note there

Clarke: Gal 4:4

Made under the law - In subjection to it, that in him all its designs might be fulfilled, and by his death the whole might be abolished; the law dying when the Son of God expired upon the cross.

Clarke: Gal 4:5

To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc

Clarke: Gal 4:5

That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom 8:15.

Clarke: Gal 4:6

And because ye are sons - By faith in Christ Jesus, being redeemed both from the bondage and curse of the law; God - the Father, called generally the first person of the glorious Trinity, hath sent forth the Spirit - the Holy Ghost, the second person of that Trinity, of his Son - Jesus Christ, the third person of the Trinity - crying, Abba, Father! from the fullest and most satisfactory evidence that God, the Father, Son, and Spirit, had become their portion. For the explanation of the phrase, and why the Greek and Syriac terms are joined together here, see the notes on Mar 14:36, and on Rom 8:15 (note).

Clarke: Gal 4:7

Thou art no more a servant - Thou who hast believed in Christ art no longer a slave, either under the dominion of sin or under obligation to the Mosaic ritual; but a son of God, adopted into the heavenly family

Clarke: Gal 4:7

And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God’ s works, but God himself: heirs of God through Christ.

Clarke: Gal 4:8

When ye knew not God - Though it is evident, from the complexion of the whole of this epistle, that the great body of the Christians in the Churches of Galatia were converts from among the Jews or proselytes to Judaism; yet from this verse it appears that there were some who had been converted from heathenism; unless we suppose that the apostle here particularly addresses those who had been proselytes to Judaism and thence converted to Christianity; which appears to be most likely from the following verses.

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 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 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.

Calvin: Gal 4:4

4.When the fullness of the time was come. He proceeds with the comparison which he had adduced, and applies to his purpose the expression which has already occurred, “the time appointed by the Father,” — but still shewing that the time which had been ordained by the providence of God was proper and seasonable. That season is the most fit, and that mode of acting is the most proper, which the providence of God directs. At what time it was expedient that the Son of God should be revealed to the world, it belonged to God alone to judge and determine. This consideration ought to restrain all curiosity. Let no man presume to be dissatisfied with the secret purpose of God, and raise a dispute why Christ did not appear sooner. If the reader desires more full information on this subject, he may consult what I have written on the conclusion of the Epistle to the Romans.

God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. Some copies read natum instead of filium; but the latter reading is more generally followed, and, in my opinion, is preferable. But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. In any other sense, it would have been trifling, and foreign to the subject. The word woman is here put generally for the female sex.

Subjected under the law The literal rendering is, Made under the law; but in my version I have preferred another word, which expresses more plainly the fact that he was placed in subjection to the law. Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other. So Christ chose to become liable to keep the law, that exemption from it might be obtained for us; otherwise it would have been to no purpose that he should come under the yoke of the law, for it certainly was not on his own account that he did so.

To redeem them that were under the law ⁶⁶ We must here observe, the exemption from the law which Christ has procured for us does not imply that we no longer owe any obedience to the doctrine of the law, and may do whatever we please; for the law is the everlasting rule of a good and holy life. But Paul speaks of the law with all its appendages. From subjection to that law we are redeemed, because it is no longer what it once was. “The vail being rent,” (Mat 27:51,) freedom is openly proclaimed, and this is what he immediately adds.

Calvin: Gal 4:5

5.That we might receive the adoption. The fathers, under the Old Testament, were certain of their adoption, but did not so fully as yet enjoy their privilege. Adoption, like the phrase, “the redemption of our body,” (Rom 8:23,) is here put for actual possession. As, at the last day, we receive the fruit of our redemption, so now we receive the fruit of adoption, of which the holy fathers did not partake before the coming of Christ; and therefore those who now burden the church with an excess of ceremonies, defraud her of the just right of adoption.

Calvin: Gal 4:6

6.And because ye are sons. The adoption which he had mentioned, is proved to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit; but the effect is the sign of the cause. In venturing, he says, to call God your Father, you have the advice and direction of the Spirit of Christ; therefore it is certain that you are the sons of God. This agrees with what is elsewhere taught by him, that the Spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with a father’s love.

“Who hath also sealed us, and given the earnest of the Spirit
in our hearts.” (2Co 1:22.)

“Now he that hath wrought us for the self-same thing is God,
who also hath given unto us the earnest of the Spirit.”
(2Co 5:5.)

But it will be objected, do not wicked men, too, carry their rashness so far as to proclaim that God is their Father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul’s language does not relate to idle boasting, or to the proud opinion of himself which any man may entertain, but to the testimony of a pious conscience which accompanies the new birth. This argument can have no weight but in the case of believers, for ungodly men have no experience of this certainty; as our Lord himself declares.

“The Spirit of truth,” says he, “whom the world cannot receive, because it seeth him not, neither knoweth him.”
(Joh 14:17.)

This is implied in Paul’s words, God hath sent forth the Spirit of his Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by his Spirit. The Spirit of his Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God, because we have received the same Spirit as his only Son.

Let it be observed, that Paul ascribes this universally to all Christians; for where this pledge of the Divine love towards us is wanting, there is assuredly no faith. Hence it is evident what sort of Christianity belongs to Popery, since any man who says, that he has the Spirit of God, is charged by them with impious presumption. Neither the Spirit of God, nor certainty, belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbelief, reigns. I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is the more necessary to fix in our minds this doctrine of Paul, that no man is a Christian who has not learned, by the teaching of the Holy Spirit, to call God his Father.

Crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. “Crying,” on the other hand, expresses firmness and unwavering confidence.

“For we have not received again the spirit of bondage to fear,
but of freedom to full confidence.” (Rom 8:15.)

Abba, Father. The meaning of these words, I have no doubt, is, that calling upon God is common to all languages. It is a fact which bears directly on the present subject, that the name Father is given to God both by the Hebrews and by the Greeks; as had been predicted by Isaiah,

“Every tongue shall make confession to my name.”
(Isa 45:23.)

The whole of this subject is handled by the apostle at greater length in his Epistle to the Romans. I judge it unnecessary to repeat here observations which I have already made in the exposition of that Epistle, and which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, but by the grace of faith.

Calvin: Gal 4:7

7.Wherefore thou art no more a servant. In the Christian Church slavery no longer exists, but the condition of the children is free. In what respect the fathers under the law were slaves, we have already inquired; for their freedom was not yet revealed, but was hidden under the coverings and yoke of the law. Our attention is again directed to the distinction between the Old and New Testaments. The ancients were also sons of God, and heirs through Christ, but we hold the same character in a different manner; for we have Christ present with us, and in that manner enjoy his blessings.

Calvin: Gal 4:8

8.But when ye as yet knew not God This is not intended as an additional argument; and indeed he had already proved his point so fully, that no doubt remained, and the rebuke which was now to be administered could not be evaded. His object is to make their fall appear more criminal, by comparing it with past events. It is not wonderful, he says, that formerly ye did service to them which by nature are no gods; for, wherever ignorance of God exists, there must be dreadful blindness. You were then wandering in darkness, but how disgraceful is it that in the midst of light you should fall into such gross errors! The main inference is, that the Galatians were less excusable for corrupting the gospel than they had formerly been for idolatry. But here it ought to be observed, that, till we have been enlightened in the true knowledge of one God, we always serve idols, whatever pretext we may throw over the false religion. The lawful worship of God, therefore, must be preceded by just views of his character. By nature, that is, in reality, they are no gods. Every object of worship which men contrive is a creature of their own imagination. In the opinion of men idols may be gods, but in reality they are nothing.

Defender: Gal 4:4

The many Messianic prophecies and promises in the Old Testament had indeed focused on a time in history when the Savior would come into the world. Note especially the prophecy of the seventy weeks in Dan 9:24-26. There were actually a few Jewish men and women who were somehow aware that the time was at hand and who therefore, "looked for redemption in Jerusalem" (Luk 2:25, Luk 2:26, Luk 2:38).

Defender: Gal 4:4

This phrase, "made of a woman," may mean merely that when God sent Him forth, the Son became part of the human family. There is, however, a strong probability that it refers to Christ's miraculous conception and virgin birth. The word "made" (Greek ginomai) is not the usual word for "born" (gennao) and was never so rendered by the King James scholars. The latter word normally refers to male procreation, although it can also refer to the actual birth process of the mother. Paul deliberately rejected the word meaning "born," and instead used the standard word for "made," evidently to emphasize that the human birth of Jesus was unique, different from all other human births. He was to be, in a one-time-only sense, the "Seed" of the woman, as promised by God in the very beginning (Gen 3:15), not made from a male seed. In fact, His human body was specially "prepared" by God (Heb 10:5), so as to be born without inherent sin or genetic defects from either parent (see notes on Luk 1:31-37)."

Defender: Gal 4:5

In order to "redeem" those who were under the law (lost sinners) the Son must Himself be "without blemish and without spot." He had been "foreordained before the foundation of the world," then, finally, was "manifest in these last times" (1Pe 1:18-20)."

Defender: Gal 4:6

"Abba" is the Aramaic word for "father" (perhaps more like "papa"). The cry of the Spirit in our hearts is thus, "Abba, Father," using both an intimate name and a respectful name for one's father. It was actually the expression used by Jesus as He prayed in the Garden of Gethsemane (Mar 14:36; Rom 8:15)."

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 : or, rudiments, Gal 4:9; Col 2:8, Col 2:20; Heb 7:16

TSK: Gal 4:4

the fulness : Gen 49:10; Dan 9:24-26; Mal 3:1; Mar 1:15; Act 1:7; Eph 1:10; Heb 9:10

God : Isa 48:16; Zec 2:8-11; Joh 3:16, Joh 6:38, Joh 8:42, Joh 10:36; 1Jo 4:9, 1Jo 4:10,1Jo 4:14

made : Isa 9:6, Isa 9:7; Mic 5:2; Zec 6:12; Luk 2:10,Luk 2:11; Joh 1:14; Rom 1:3, Rom 9:5; Phi 2:6-8; 1Ti 3:16; Heb 2:14, Heb 10:5-7; 1Jo 4:2

of a : Gen 3:15; Isa 7:14; Jer 31:22; Mic 5:3; Mat 1:23; Luk 1:31, Luk 1:35, Luk 2:7

made under : Mat 3:15, Mat 5:17; Luk 2:21-27; Rom 15:8; Col 2:14

TSK: Gal 4:5

redeem : Gal 4:21, Gal 3:13; Mat 20:28; Luk 1:68; Act 20:28; Eph 1:7, Eph 5:2; Col 1:13-20; Tit 2:14; Heb 1:3, Heb 9:12, Heb 9:15; 1Pe 1:18-20, 1Pe 3:18; Rev 5:9, Rev 14:3

that we : Gal 4:7, Gal 3:26; Joh 1:12; Rom 8:19, Rom 8:23, Rom 9:4; Eph 1:5

TSK: Gal 4:6

God : Luk 11:13; Joh 7:39, Joh 14:16; Rom 5:5, Rom 8:15-17; 2Co 1:22; Eph 1:13, Eph 4:30

the Spirit : Joh 3:34, Joh 15:26, Joh 16:7; Rom 5:5, Rom 8:9, Rom 8:15; 1Co 15:45; Phi 1:19; 1Pe 1:11; Rev 19:10

crying : Isa 44:3-5; Jer 3:4, Jer 3:19; Mat 6:6-9; Luk 11:2; Rom 8:26, Rom 8:27; Eph 2:18; Eph 6:18; Heb 4:14-16; Jud 1:20

TSK: Gal 4:7

thou : Gal 4:1, Gal 4:2, Gal 4:5, Gal 4:6, Gal 4:31, Gal 5:1

but : Gal 3:26

if : Gal 3:29; Rom 8:16, Rom 8:17

heir : Gen 15:1, Gen 17:7, Gen 17:8; Psa 16:5, Psa 73:26; Jer 10:16, Jer 31:33, Jer 32:38-41; Lam 3:24; 1Co 3:21-23; 2Co 6:16-18; Rev 21:7

TSK: Gal 4:8

when : Exo 5:2; Jer 10:25; Joh 1:10; Act 17:23, Act 17:30; Rom 1:28; 1Co 1:21; Eph 2:11, Eph 2:12, Eph 4:18; 1Th 4:5; 2Th 1:8; 1Jo 3:1

ye did : Jos 24:2, Jos 24:15; Psa 115:4-8, Psa 135:15-18; Isa 44:9-20; Jer 10:3-16; Act 14:12, Act 17:29; Rom 1:23; 1Co 8:4, 1Co 10:19, 1Co 10:20, 1Co 12:2; 1Th 1:9; 1Pe 4:3

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 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 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 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.

Barnes: Gal 4:4

But when the fulness of the time was come - The full time appointed by the Father; the completion (filling up, πλήρωμα plērōma ,) of the designated period for the coming of the Messiah; see the Isa 49:7-8 notes; 2Co 6:2 note. The sense is, that the time which had been predicted, and when it was proper that he should come, was complete. The exact period had arrived when all things were ready for his coming. It is often asked why he did not come sooner, and why mankind did not have the benefit of his incarnation and atonement immediately after the fall? Why were four thousand dark and gloomy years allowed to roll on, and the world suffered to sink deeper and deeper in ignorance and sin? To these questions perhaps no answer entirely satisfactory can be given. God undoubtedly saw reasons which we cannot; see, and reasons which we shall approve if they are disclosed to us.

It may be observed, however, that this delay of redemption was in entire accordance with the whole system of divine arrangements, and with all the divine interpositions in favor of men. People are suffered long to pine in want, to suffer from disease, to encounter the evils of ignorance, before interposition is granted. On all the subjects connected with human comfort and improvement, the same questions may be asked as on the subject of redemption. Why was the invention of the art of printing so long delayed, and people suffered to remain in ignorance? Why was the discovery of vaccination delayed so long, and millions suffered to die who might have been saved? Why was not the bark of Peru sooner known, and why did so many millions die who might have been saved by its use? So of most of the medicines, and of the arts and inventions that go to ward off disease, and to promote the intelligence, the comfort, and the salvation of man. In respect to all of these, it may be true that they are made known at the very best time, the time that will on the whole most advance the welfare of the race. And so of the incarnation and work of the Saviour. It was seen by God to be the best time, the time when on the whole the race would be most benefited by his coming. Even with our limited and imperfect vision, we can see the following things in regard to its being the most fit and proper time.

\caps1 (1) i\caps0 t was just the time when all the prophecies centerd in him, and when there could be no doubt about their fulfillment. It was important that such an event should be predicted in order that there might be full evidence that he came from heaven; and yet in order that prophecy may be seen to have been uttered by God, it must be so far before the event as to make it impossible to have been the result of mere human conjecture.

\caps1 (2) i\caps0 t was proper that the world should be brought to see its need of a Saviour, and that a fair and satisfactory opportunity should be given to men to try all other schemes of salvation that they might be prepared to welcome this. This had been done. Four thousand years were sufficient to show to man his own powers, and to give him an opportunity to devise some scheme of salvation. The opportunity had been furnished under every circumstance that could be deemed favorable. The most profound and splendid talent of the world had been brought to bear on it, especially in Greece and Rome; and ample Opportunity had been given to make a fair trial of the various systems of religion devised on national happiness and individual welfare; their power to meet and arrest crime; to purify the heart; to promote public morals, and to support man in his trials; their power to conduct him to the true God, and to give him a wellfounded hope of immortality. All had failed; and then it was a proper time for the Son of God to come and to reveal a better system.

\caps1 (3) i\caps0 t was a time when the world was at peace. The temple of Janus, closed only in times of peace, was then shut, though it had been but once closed before during the Roman history. What an appropriate time for the "Prince of Peace"to come! The world was, to a great extent, under the Roman sceptre. Communications between different parts of the world were then more rapid and secure than they had been at any former period, and the gospel could be more easily propagated. Further, the Jews were scattered in almost all lands, acquainted with the promises, looking for the Messiah, furnishing facilities to their own countrymen the apostles to preach the gospel in numerous synagogues, and qualified, if they embraced the Messiah, to become most zealous and devoted missionaries. The same language, the Greek, was, moreover, after the time of Alexander the Great, the common language of no small part of the world, or at least was spoken and understood among a considerable portion of the nations of the earth. At no period before had there been so extensive a use of the same language.

\caps1 (4) i\caps0 t was a proper period to make the new system known. It accorded with the benevolence of God, that it should be delayed no longer than that the world should be in a suitable state for receiving the Redeemer. When that period, therefore, had arrived, God did not delay, but sent his Son on the great work of the world’ s redemption.

God sent forth his Son - This implies that the Son of God had an existence before his incarnation; see Joh 16:28. The Saviour is often represented as sent into the world, and as coming forth from God.

Made of a woman - In human nature; born of a woman, This also implies that he had another nature than that which was derived from the woman. On the supposition that he was a mere man, how unmeaning would this assertion be! How natural to ask, in what other way could he appear than to be born of a woman? Why was he particularly designated as coming into the world in this manner? How strange would it sound if it were said, "In the sixteenth century came Faustus Socinus preaching Unitarianism, made of a woman!"or, "In the eighteenth century came Dr. Joseph Priestley, born of a woman, preaching the doctrines of Socinus!"How else could they appear? would be the natural inquiry. What was there special in their birth and origin that rendered such language necessary? The language implies that there were other ways in which the Saviour might have come; that there was something special in the fact that he was born of a woman; and that there was some special reason why that fact should be made prominently a matter of record. The promise was Gen 3:15 that the Messiah should be the "seed"or the descendant of woman; and Paul probably here alludes to the fulfillment of that promise.

Made under the law - As one of the human race, partaking of human nature, he was subject to the Law of God. As a man he was hound by its requirements, and subject to its control. He took his place under the Law that he might accomplish an important purpose for those who were under it. He made himself subject to it that he might become one of them, and secure their redemption.

Barnes: Gal 4:5

To redeem them - By his death as an atoning sacrifice; see the note at Gal 3:13.

Them that were under the law - Sinners, who had violated the Law, and who were exposed to its dread penalty.

That we might receive the adoption of sons - Be adopted as the sons or the children of God; see Joh 1:12, note; Rom 8:15, note.

Barnes: Gal 4:6

And because ye are sons - As a consequence of your being adopted into the family of God, and being regarded as his sons. It follows as a part of his purpose of adoption that his children shall have the spirit of the Lord Jesus.

The Spirit of his Son - The spirit of the Lord Jesus; the spirit which animated him, or which he evinced. The idea is, that as the Lord Jesus was enabled to approach God with the language of endearment and love, so they would be. He, being the true and exalted Son of God, had the spirit appropriate to such a relation; they being adopted, and made like him, have the same spirit. The "spirit"here referred to does not mean, as I suppose: the Holy Spirit as such; nor the miraculous endowments of the Holy Spirit, but the spirit which made them like the Lord Jesus; the spirit by which they were enabled to approach God as his children, and use the reverent, and tender, and affectionate language of a child addressing a father. It is that language used by Christians when they have evidence of adoption; the expression of the warm, and elevated, and glowing emotions which they have when they can approach God as their God, and address him as their Father.

Crying - That is, the spirit thus cries, Πνεῦμα Pneuma - κράζον krazon ). Compare the notes, Rom 8:26-27. In Rom 8:15 it is, "wherewith we cry."

Abba, Father - See the note at Rom 8:15. It is said in the Babylonian Gemara, a Jewish work, that it was not permitted slaves to use the title of Abba in addressing the master of the family to which they belonged. If so, then the language which Christians are here represented as using is the language of freemen, and denotes that they are not under the servitude of sin.

Barnes: Gal 4:7

Wherefore - In consequence of this privilege of addressing God as your Father.

Thou art no more - You who are Christians.

A servant - In the servitude of sin; or treated as a servant by being bound under the oppressive rites and ceremonies of the Law; compare the note at Gal 4:3

But a son - A child of God, adopted into his family, and to be treated as a son.

And if a son ... - Entitled to all the privileges of a son, and of course to be regarded as an heir through the Redeemer, and with him. See the sentiment here expressed explained in the the note at Rom 8:17.

Barnes: Gal 4:8

Howbeit - But, ἀλλὰ alla . The address in this verse and the following is evidently to the portion of the Galatians who had been pagan. This is probably indicated by the particle ἀλλὰ alla , but denoting a transition. In the previous verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, compared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows Gal 4:9 the absurdity of their turning back to a state of bondage of any kind, after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been pagans. Yet fron that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!"

When ye knew not God - In your state of paganism, when you had no knowledge of the true God and of his service. The object is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude.

Ye did service - This does not express the force of the original. The meaning is, "Ye were "slaves"to ( ἐδουλεύσατε edouleusate ); you were in a condition of servitude, as opposed to the freedom of the gospel;"compare Gal 4:3, where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again.

Unto them which by nature are no gods - Idols, or false gods. The expression "by nature," φύσει phusei , according to Grotius, means, "in fact, re ipsa ."The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination, and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service,"or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia, and that nothing but the same gospel which Paul preached there can break those chains and restore man to freedom.

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 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 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 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.

Poole: Gal 4:4

But when the fulness of the time was come; the time which answered the time appointed of the earthly father, mentioned Gal 4:2 ; when that time came in which God had designed to bring his people into the most perfect state of liberty, which in this life they are capable of.

God sent forth his Son who was existent before, (being brought forth before the mountains or hills were settled, Pro 8:25 ), but not

sent forth until this fulness of time came. And then

made of a woman conceived in the womb of the virgin, by the power of the Holy Ghost overshadowing her.

Made under the law to which, as God, he was not subject, (being himself the lawmaker), but he subjected himself. He was born in a nation, and of a parent, under the law; he was circumcised, and submitted to the ceremonial law; he in all things conformed his life to the rule of the law, and subjected himself to the curse of the law, being made a curse for us. Nothing of this is questioned, except the last; which yet appears also to have been necessary by what followeth in the next verse, for how else could he have redeemed those who were under the law; and this agreeth with what we had, Gal 3:13 .

Poole: Gal 4:5

This makes it appear, that Christ’ s being under the law must be understood as well of the moral as of the ceremonial law, that is, subject to the precepts of it, as well as to the curse of it; for if the end of this being born under the law, was to redeem those that were under it, that he had not reached by being merely under the ceremonial law; for the Gentiles were not under that law, but only under the moral law; and they also were to be redeemed, and to receive the great privilege of

adoption or rather, the rights of adopted children; which (some think) is to be understood here, rather than what is strictly to be understood by the term of adoption, viz. a right to be called and to be the sons of God. Others, by adoption, understand that full state of liberty of which the apostle had been before speaking, in opposition to that state of childhood and nonage in which believers were until the times of the gospel; for, Gal 5:1 , we shall find that that was a liberty wherewith Christ made us free: and indeed this last sense seemeth best to agree with what the apostle had before said, Gal 4:1-3 , though the other senses are not to be excluded.

Poole: Gal 4:6

Lest the Jews should claim the adoption as peculiar to them, the apostle tells them that these Gentiles were also sons; and in confirmation of that, he saith, that God had sent

the Spirit of his Son into their hearts: not that the Holy Spirit is not the Spirit of the Father, as well as of Christ; but he calleth him the Spirit of Christ, because he had made adoption the end and fruit of redemption; and redemption is every where made the work of the Son. The apostle saith, Rom 9:4 , that the adoption belongeth to the Israelites: the Jews were the first people whom God dignified with the name of his sons, his first-born, Exo 4:22 ; and so many of them as believed also received the Spirit, Eze 36:27 ; but the full effusion of the Spirit was reserved to gospel times, and until the time that Christ ascended, Joh 7:39 16:7 . After which the Spirit was poured out in the days of Pentecost, Act 2:1-47 , whose effects were evident, not only in power to work miracles, and speak with divers tongues, (which were not common to all believers), but also in a variety of spiritual gifts and habits, amongst which this was one, teaching them to cry,

Abba, Father

Crying ( it is expounded, Rom 8:15 , whereby we cry, that is, through whose influence and working in us we cry), Abba, Father, that is, Father, Father: which not only signifieth the Spirit’ s influence upon believers’ words in prayer, first conceived in the heart, then uttered by the lips; but chiefly those habits of grace, by which we pray acceptably; faith and holy boldness, by which we call God Father; zeal and fervency, by which we are importunate with God, and say, Father, Father. Which were now not the privileges of Jews only, but of these Galatians also, who were by nature Gentiles, and strangers to God; and a certain evidence of their concern in the redemption of Christ, and that they also might expect salvation from him.

Poole: Gal 4:7

Thou that art a believing Gentile, as well as the believing Israelites,

art no more a servant not in that state of servile subjection to the law;

but a son but in a more excellent state of liberty, like unto that of sons that have attained to a full and ripe age. Christ told his disciples, Joh 15:15 , that he did not call them servants, for servants knew not what their lord did; but he had freely communicated to them what he had received from the Father. The apostle here saith, they were sons, sons by adoption; which is the highest notion of freedom and liberty. And this entitled them to an inheritance:

if a son, then an heir of God through Christ: which agreeth with Rom 8:17 . And as it is with sons and heirs, though the inheritance cometh not fully to them till the death of the parent, yet while they live they are in a far better condition than servants; so the believing Gentiles, being made sons and heirs of God through Christ, though they were to stay a while for the inheritance reserved for the sons of God in the heavens, yet their state was much better than that of servants; for though they were obliged to serve the Lord, yet they served him without servile fear, and were no otherwise servants than sons are also servants to their father.

Poole: Gal 4:8

When ye knew not God as he is, or as ye ought to have known him, or as, since, you have known him; for even the heathen have some knowledge of God, Rom 1:21 .

Ye did service unto them which by nature are no gods you paid religious homages unto idols; which are gods, not by nature and essence, but only in the opinion of idolaters. Which was a more miserable bondage and servitude than the Jews were under, who knew the true God; though in the time when the church was like the heir under age, it was subject to the law contained in ordinances, and under the yoke of the law.

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 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 first elements or rudiments which children are taught. (Witham)

Haydock: Gal 4:4

The fulness of the time. That is, the time decreed by Divine Providence. ---

God sent his Son made of a woman, who took a true human body of his virgin Mother. ---

Under the law, as he was man, because he was pleased to make himself so. (Witham)

Haydock: Gal 4:6

Crying, Abba. That is, Father; Christ taught us in prayer to call God our Father, he having made us his adoptive sons by his grace, and heirs of heaven. (Witham)

Haydock: Gal 4:8-9

You served them, who by nature are no gods. These words are to be understood of the converts, who had been Gentiles. ---

Known of God. That is, approved and loved by him. (Witham) ---

The language of the apostle in this verse is not perhaps strictly precise. The Galatians, whom he addresses, had been converted from paganism, and of course were never subject to the law of Moses. But the apostle, by these words, entreats them not to begin now to serve these weak and useless elements, (as he calls the Jewish rites) or by this expression he may mean (as St. John Chrysostom and Theophylactus explain it) the tyranny of error and wickedness. (Calmet)

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 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 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 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.

Gill: Gal 4:4

But when the fulness of time was come,.... The time agreed and fixed upon between God and his Son from all eternity, in the council and covenant of peace, when the Son of God should assume human nature; which time was diligently searched into by the prophets, was revealed unto them, and predicted by them; as more generally that it should be before the civil government ceased from Judah, and before the destruction of the second temple; and more particularly by Daniel in his prophecy of the "seventy weeks", towards and about the close of which there was a general expectation among the Jews of the Messiah's coming; and was the fulness of time here referred to, and what is sometimes called the dispensation of the fulness of time, the end of the Mosaic dispensation and Jewish church state, the last days of that state, and the end of the Jewish world, as to their ecclesiastical and civil polity. The Jews themselves own that the time of the Messiah's coming is fixed, and that at that time he shall come, whether they are worthy or not, for so it is asserted in their Talmud ^d;

"says R. Jochanan, the son of David does not come, but in an age which is all worthy, or all wicked; in a generation which is all worthy, as it is written, Isa 60:21 in a generation that is all wicked, as it is written, Isa 66:5 and it is written, "for my name's sake will I do it"; says R. Alexander, R. Joshua ben Levi objects what is written, Isa 60:22 "in its time"; and it is written, "I will hasten it"; if they are worthy I will hasten it, if they are not worthy it shall be בעתה, "in its time".''

And accordingly a more modern writer of theirs says ^e,

"our redemption upon all accounts shall be, בזמנה, "in its time", whether worthy or, wicked; but if worthy its time will be hastened;''

it must be owned they do not always say so: this phrase, "the fulness of time", is an Hebraism, and is the same with מלאת ימי, in Eze 5:2 which the Septuagint render την πληρωσιν των ημερων, "the fulness of days", and we, "when the days were fulfilled", when the time was up; and the same sense it has here, and it is also the same with מועד, "the appointed time", Hab 2:3 and answers to προθεσμια του πατρος, "the time appointed of the Father", Gal 4:2.

God sent forth his Son; God not absolutely and essentially, but personally and relatively considered, is here meant, namely, God the Father, as appears from the relation the person sent stands in to him, "his Son"; not by creation, as angels, Adam, and all men are the sons of God; nor by adoption, as saints are; or by office, as magistrates be; or on account of his incarnation or resurrection from the dead, for he was the Son of God before either; but by divine generation, being the only begotten of the Father, of his divine nature and essence, equal to him, and one with him: and who was "sent" by him, not out of disrespect to him, but love to us; nor without his consent or against his will, he readily and heartily agreeing to it; nor does it imply any local motion or change of place, but only designs the assumption of human nature; nor does it suppose any superiority and inferiority, for though Christ, as man, and in his office capacity, as Mediator, is inferior to the Father, yet not as to his divine nature, or as the Son of God; but it suggests, that he existed before he was sent, and that as a person, and as a distinct person from the Father, otherwise he could not with any propriety be said to be sent by him; and also that there was an entire harmony and agreement between them in this matter, the Father agreed to send his Son, and the Son agreed to be sent; and that as to his taking upon him the office of Mediator, and his assumption of human nature in order to obtain eternal redemption: all this was not of himself, but done in concert with his Father, from whom as Mediator he had his mission and commission;

made of a woman; "made", not created as Adam was; nor begotten by man, as men in common are; nor is he said to be born, though he truly was, but "made"; which word the Holy Ghost chooses, to express the mighty power of God, in his mysterious incarnation, wonderful conception, and birth; though some copies read, "born of a woman"; and so the Arabic and Ethiopic version: "of a woman"; whose seed he was from the beginning said to be; of a woman, without a man; of a woman, a virgin, as was foretold; and not only made and formed in her, but of her, of her flesh and blood, of which he took part; and which denotes the low estate and great humiliation of Christ, and shows that as sin came into the world by the woman, the Saviour from sin came also the same way:

made under the law; under the civil and judicial law as a Jew, to which he was subject, paying tribute to the collectors of it; and which was necessary; that it might appear he sprung from that nation, to whom he was promised; and that he came before the civil government of that people was at an end; and to teach us subjection to the civil magistrate: and as a son of Abraham he was made under the ceremonial law, was circumcised the eighth day, kept the several feasts of tabernacles, passover, &c. and which was proper, since he was the principal end of it, in whom it centres, and for whose sake it was made; and that he might completely fulfil it, and by so doing put a period to it: and he was made under the moral law, both as a man and the surety of his people, and was subject to all the precepts of it, and bore the penalty of it, death, in their room and stead, and thereby fulfilled it, and delivered them from its curse and condemnation. So the Targumist ^f, joins the incarnation of the Messiah and his subjection to the law together, as the apostle here does;

"the prophet saith to the house of David, because a child is born unto us, and a son is given to us, עלוהי למטרה וקביל אוריתא, "and he hath took upon him the law to keep it, and his name shall be called", &c.''

Gill: Gal 4:5

To redeem them that were under the law,.... By whom are meant chiefly the Jews, who are elsewhere represented as in and under the law, in distinction from the Gentiles who were without it; see Rom 2:12 the Gentiles indeed, though they were not under the law of Moses, yet were not without law to God, they were under the law of nature. The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God's elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it; but not all mankind, only some out of every kindred, tongue, people, and nation, are redeemed by Christ, even all the elect, whether among Jews or Gentiles. The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law:

that we might receive the adoption of children; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.

Gill: Gal 4:6

And because ye are sons,.... That is of God, so some copies read; and the Ethiopic version, "inasmuch as ye are his sons"; not in so high a sense as Christ is the Son of God; nor in so low a sense as all men are his offspring; nor in such sense as magistrates are the children of the most High; nor merely on account of a profession of religion, as the "sons of God" was a phrase very early used of the worshippers of the true God; but by virtue of adoption, and which is not owing to the merits of men, who are by nature children of wrath, but to the free rich sovereign grace of God. It is a privilege and blessing of grace in which all the three persons are concerned. The Father has predestinated to it, and in the covenant has provided and laid it up; he set up his Son as the pattern to which these sons should be conformed, and proposed the glory of his own grace, as the end; by virtue of which act of grace they were considered as the children of God, as early as the gift of them to Christ; and so by him when he partook of their flesh and blood, and died to gather them together who were scattered abroad; see Heb 2:13. The Son of God has also an hand in this affair; for through his espousing their persons, they become the sons and daughters of the Lord God Almighty; and through his assumption of their nature they become his brethren, and so to be in the relation of sons to God; through his redemption they receive the adoption of children, and at his hands the privilege, the power itself, to become such. The Spirit of God not only regenerates them, which is an evidence of their sonship, but as a spirit of adoption manifests it to them, works faith in them to receive it, and frequently witnesses to the truth of it; all which show how any come and are known to be the sons of God. This is a privilege that exceeds all others; it is more to be a son than to be a saint; angels are saints, but not sons, they are servants; it is more to be a child of God, than to be redeemed, pardoned, and justified; it is great grace to redeem from slavery, to pardon criminals, and justify the ungodly; but it is another and an higher act of grace to make them sons; and which makes them infinitely more honourable, than to be the sons and daughters of the greatest potentate upon earth; yea, gives them an honour which Adam had not in innocence, nor the angels in heaven, who though sons by creation, yet not by adoption. The consequence, and so the evidence of it, follows,

God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. The Syriac and Arabic versions read, "our Father"; all the three divine persons here appear, as having a concern in this business, as before observed; here are God and his Son, and the Spirit of his Son, said to be sent; by whom is designed not any work of his upon the heart, nor any of his gifts and graces; but he himself in person, even the same Spirit of God that moved upon the face of the waters at the creation of the world, and moved holy men of God to write the Scriptures; who formed and filled the human nature of Christ, and descended on him as a dove; and by whom Christ and his apostles wrought their miracles; and who is called the Spirit of his Son; as he is frequently by the Jews ^g, רוחו של מלך משיח, "the Spirit of the King Messiah"; and sometimes ^h רוח מימריה, "the Spirit of his word", the essential word of God; because he proceeds from him as from the Father, and because he dwells in him, in an eminent manner, as Mediator, and is sent by virtue of his mediation and intercession; and he is the rather mentioned under this character, because adoption proceeds upon the natural sonship of Christ, and is what is the peculiar office of the Spirit to testify. When he is said to be "sent", it does not suppose any local motion or change of place in him, who is a spirit infinite, immense, and omnipresent; nor any inferiority to the Father that sends him, or to the Son whose Spirit he is; for he is one God with the Father and Son, and with the Father is the sender of Christ, Isa 48:16, but it regards his peculiar office in this affair of adoption, by agreement of all the three persons; the Father predestinated to it, the Son redeems, that it might be received, and the Spirit is sent to discover, apply, and bear witness to it; which is a wondrous instance of the grace of God. The place where he is sent is "into" the "heart": where he is as a principle of spiritual life, and which he furnishes and supplies with all grace; where he dwells as in his temple, and is the evidence of God's dwelling there, and also of interest in Christ; is there as a pledge and an earnest of future glory; and the whole is a surprising instance of condescending grace. The work he does there is various, and consists of divers parts; as convincing of sin, and righteousness, working faith, and acting the part of a comforter; but what is here referred to, is the discharge of his office as a spirit of adoption, "crying Abba, Father". The word Abba is an Hebrew, or rather a Syriac or Chaldee word, signifying "father"; and which is added for explanation sake; and its repetition may denote the vehemency of filial affection, the strength of faith and confidence as to interest in the relation; and being expressed both in Hebrew and Greek, may show that God is the Father both of Jews and Gentiles, and that there is but one Father of all; and if it might not be thought too curious an observation, it may be remarked that the word "Abba", read backwards or forwards, is the same pronunciation, and may teach us that God is the Father of his people in adversity as well as in prosperity. The act of "crying", though it is here ascribed to the Spirit, yet is not properly his, but the believers; and is attributed to him because he excites, encourages, and assists them as a spirit of adoption to call God their Father; and may be understood both of the secret internal crying of the soul, or exercise of faith on God as its Father, and of an open outward invocation of him as such, with much confidence, freedom, and boldness.

Gill: Gal 4:7

Wherefore thou art no more a servant,.... This is a benefit resulting from adoption, and the manifestation of it to the children of God, and supposes them to have been formerly servants; as whilst in a natural state they were the servants of sin, the vassals of Satan, slaves to the world, and the lusts of it, and in bondage to the law; but now being declared to be the sons of God under the witnessings of the Spirit, they are freed from the servitude of sin, from the captivity of Satan, from the slavery of the world, and particularly from the law, and that spirit of bondage which it brought upon them, which is chiefly designed; and from which they are delivered by the spirit of adoption, enabling and encouraging them to cry "Abba", Father; so that they are now no more under the former servile spirit, the spirit of a servant,

but a son; whose spirit, state, and case, are vastly different from those of a servant: the servant has not that interest in his master's affections as the son has; nor that liberty of access to him; nor is he fed and clothed as he is, or shares in the same privileges he does; nor is his obedience performed in the same free generous manner, from a principle of love and gratitude, but in a servile and mercenary way; and though he may expect his wages, he cannot hope for the inheritance; nor does he always abide in the house as the son does. He that is once a son, is always so, and no more a servant: predestination to sonship is immutable; it is God's act to put any among the children, and none can put them out; the covenant of grace, in which this blessing is secured, is unalterable; union with Christ, the Son of God, on which it is founded, is indissoluble; the spirit of adoption, wherever he witnesses, abides as such. They that are the sons of God may be corrected and chastised, as they often are, in a fatherly way; but these corrections are proofs for, and not against their sonship; they may indeed judge themselves unworthy to be called the sons of God, and may be in such frames of soul as to conclude, at least fear, they are not; but still the relation abides, and ever will. They will never more be servants, but always sons. The very learned Mr. Selden ⁱ thinks the apostle alludes to a custom among the Jews, who allowed only freemen, and not servants and handmaids, to call any Abba, Father such an one, or "Imma", Mother such an one: but this seems to proceed upon a mistaken sense, and rendering of a passage in the Talmud ^k, which is as follows, עבדים ושפחות אין קורין או־תאם אבא פלוני ואמא פלונית; which he thus renders, "neither servants nor handmaids use this kind of appellation, Abba", or "Father such an one", and "Imma", or "Mother such an one"; whereas it should be rendered, "servants and handmaids, they do not call them Abba, Father such an one", and "Imma, Mother such an one"; this is clear from what follows. "The Family of "R. Gamaliel" used to call them Father such an one, and Mother such an one"; which in the other Talmud ^l is, "the family of" R. Gamaliel "used to call their servants and their handmaids Father Tabi, and Mother Tabitha"; which were the names of the servant and handmaid of Gamaliel. Rather therefore reference is had to a tradition ^m of theirs, that

"a servant, who is carried captive, when others redeemed him, if under the notion of a servant, or in order to be one, he becomes a servant; but if under the notion of a freeman, לא ישתעבד, "he is no more a servant".''

Or to the general expectation of that people, that when they are redeemed by the Messiah, they shall be servants no more; for so they say ⁿ,

"your fathers, though they were redeemed, became servants again, but you, when ye are redeemed, עוד אין א־תאם משתעבדין, "shall be no more servants";''

which in a spiritual sense is true of all that are redeemed by Christ, and through that redemption receive the adoption of children, and is what the apostle here means.

And if a son, then an heir of God through Christ; which is another benefit arising from adoption. Such as are the children of God, they are heirs of God himself; he is their portion and exceeding great reward; his perfections are on their side, and engaged for their good; all his purposes run the same way, and all his promises belong to them; they are heirs of all the blessings of grace and glory, of righteousness, of life, of salvation, and a kingdom and glory; and shall inherit all things, and all "through Christ": he is the grand heir of all things; they are joint heirs with him; their sonship is through him, and so is their heirship and inheritance; their inheritance is in his possession, it is reserved safe in him; and by him, and with him they shall enjoy it. The Alexandrian copy, and some others, only read, "an heir through God", and so the Vulgate Latin version; and the Ethiopic version only, "an heir of God".

Gill: Gal 4:8

Howbeit then, when ye know not God,.... Whilst in Gentilism, and in a state of unregeneracy, they had no true knowledge of God; though they might know by the light of nature, and works of creation, that there was a God, yet they did not know who he was, but called either mortal men, or some one or other of the creatures, or stocks, and stones, and images of men's device, by this name; they knew not the God of Israel; they did not know God in Christ, and are therefore said to be without him; and a common description of them it is, that they knew not God: and whilst this was their case, what follows was true of them,

ye did service unto them which by nature are no gods; only by name, and in the opinion of men, but have no divinity in them, are only called gods, mere nominal, fictitious deities, who have nothing of the nature and essence of God in them; for there is but one God by nature and essence, the Father, Son, and Spirit; all others have only the name and appearance, but not the truth of deity; and these the Gentiles in their times of ignorance did "service" to, which is what the Jews call עבודה זרה, "strange service"; that is, idolatry, concerning which there is a whole treatise in the Talmud, and which bears that name ^o. This service lay in paying homage to them, worshipping of them, and performing various rites and ceremonies in a way of adoration, and which they reckoned religious service; and which, comparatively speaking, whilst in this state of blindness, was excusable in them; though it is a wonderful instance of grace that such idolaters should be the sons of God.

Commentary -- Verse Notes / Footnotes

NET Notes: Gal 4:1

¹ tn Grk “a small child.” The Greek term νήπιος (nhpios) refers to a young child, no longer a helpless infant but probably not more than three or four years old (L&N 9.43). The point in context, though, is that this child is too young to take any responsibility for the management of his assets.

² tn Grk “master” or “lord” (κύριος, kurios).

NET Notes: Gal 4:2

¹ tn The Greek term translated “guardians” here is ἐπίτροπος (epitropo"), whose semantic domain overlaps with that of παιδαγωγός (paidagwgo") according to L&N 36.5.

² tn Grk “the,” but the Greek article is used here as a possessive pronoun (ExSyn 215).

NET Notes: Gal 4:3

¹ tn See the note on the word “minor” in 4:1.

² tn Or “basic principles,” “elemental things,” or “elemental spirits.” Some interpreters take this as a reference to supernatural powers who controlled nature and/or human fate.

NET Notes: Gal 4:4

¹ tn Grk “the fullness of time” (an idiom for the totality of a period of time, with the implication of proper completion; see L&N 67.69).

NET Notes: Gal 4:5

¹ tn The Greek term υἱοθεσία (Juioqesia) was originally a legal technical term for adoption as a son with full rights of inheritance. BDAG 1024 s.v. notes, “a legal t.t. of ‘adoption’ of children, in our lit., i.e. in Paul, only in a transferred sense of a transcendent filial relationship between God and humans (with the legal aspect, not gender specificity, as major semantic component).” Although some modern translations remove the filial sense completely and render the term merely “adoption” (cf. NAB), the retention of this component of meaning was accomplished in the present translation by the phrase “as sons.”

NET Notes: Gal 4:6

¹ tn Grk “calling.” The participle is neuter indicating that the Spirit is the one who calls.

² tn The term “Abba” is the Greek transliteration of the Aramaic אַבָּא (’abba’), literally meaning “my father” but taken over simply as “father,” used in prayer and in the family circle, and later taken over by the early Greek-speaking Christians (BDAG 1 s.v. ἀββα).

NET Notes: Gal 4:7

¹ tn Grk “and if a son, then also an heir.” The words “you are” have been supplied twice to clarify the statement.

² tc The unusual expression διὰ θεοῦ (dia qeou, “through God”) certainly prompted scribes to alter it to more customary or theologically acceptable ones such as διὰ θεόν (dia qeon, “because of God”; F G 1881 pc), διὰ Χριστοῦ (dia Cristou, “through Christ”; 81 630 pc sa), διὰ ᾿Ιησοῦ Χριστοῦ (dia Ihsou Cristou, “through Jesus Christ”; 1739^c), θεοῦ διὰ Χριστοῦ (“[an heir] of God through Christ”; א² C³ D [P] 0278 [6 326 1505] Ï ar sy), or κληρονόμος μὲν θεοῦ, συγκληρονόμος δὲ Χριστοῦ (klhronomo" men qeou, sugklhronomo" de Cristou, “an heir of God, and fellow-heir with Christ”; Ψ pc [cf. Rom 8:17]). Although it is unusual for Paul to speak of God as an intermediate agent, it is not unprecedented (cf. Gal 1:1; 1 Cor 1:9). Nevertheless, Gal 4:7 is the most direct statement to this effect. Further testimony on behalf of διὰ θεοῦ is to be found in external evidence: The witnesses with this phrase are among the most important in the NT (Ì⁴⁶ א* A B C* 33 1739*^vid lat bo Cl).

NET Notes: Gal 4:8

¹ tn Grk “those that by nature…” with the word “beings” implied. BDAG 1070 s.v. φύσις 2 sees this as referring to pagan worship: “Polytheists worship…beings that are by nature no gods at all Gal 4:8.”

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 twofold similitude, that which he said before concerning the keeper and schoolmaster. For, he says, the Law (that is, the whole government of God's house according to the Law) was as it were a tutor or overseer appointed for a time. And when that protection and overseeing which was but for a time is ended, we would at length come to be at our own liberty, and would live as children, and not as servants. Moreover, he shows along the way, that the governance of the Law was as it were the basics, and as certain principles, in comparison with the doctrine of the Gospel.

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 governor may hardly be considered a freeman.

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 instructed his Church as it were by elements, and afterward poured out his Holy Spirit most plentifully in the time of the Gospel.

Geneva Bible: Gal 4:4

^{( 2 )} But when the ^{( c )} fulness of the time was come, God sent forth his Son, made of a ^{( d )} woman, made under the law,

^{( 2 )} He utters and declares many things at once, that is, that this tutorship was ended at his time, in order that curious men may stop asking why the schoolmastership lasted so long. And moreover, that we are not sons by nature, but by adoption, and that in the Son of God, who therefore took upon him our flesh, that we might be made his brethren.

^{( c )} The time is said to be full when all parts of it are past and ended, and therefore Christ could not have come either sooner or later.

^{( d )} He calls Mary a woman in respect of the sex, and not as the word is used in a contrary sense to a virgin, for she remained a virgin still.

Geneva Bible: Gal 4:5

To redeem them that were under the law, that we might receive the ^{( e )} adoption of sons.

^{( e )} The adoption of the sons of God is from everlasting, but is revealed and shown in the time appointed for it.

Geneva Bible: Gal 4:6

^{( 3 )} And because ye are sons, God hath ^{( f )} sent forth the ^{( g )} Spirit of his Son into your hearts, crying, Abba, Father.

^{( 3 )} He shows that we are free and set at liberty in such a way that in the meantime we must be governed by the Spirit of Christ, who while reigning in our hearts, may teach us the true service of the Father. But this is not to serve, but rather to enjoy true liberty, as it is fitting for sons and heirs.

^{( f )} By that which follows he gathers that which went before: for if we have his Spirit, we are his sons, and if we are his sons, then we are free.

^{( g )} The Holy Spirit, who is both of the Father, and of the Son. But there is a special reason why he is called the Spirit of the Son, that is, because the Holy Spirit seals up our adoption in Christ, and gives us a full assurance of it.

Geneva Bible: Gal 4:7

Wherefore thou art no more a ^{( h )} servant, but a son; and if a son, then an ^{( i )} heir of God through Christ.

^{( h )} The word "servant" is not taken here for one that lives in sin, which is appropriate for the unfaithful, but for one that is yet under the ceremonies of the Law, which is proper to the Jews.

^{( i )} Partaker of his blessings.

Geneva Bible: Gal 4:8

^{( 4 )} Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

^{( 4 )} He applies the former doctrine to the Galatians, with a special rebuke: for in comparison with them, the Jews might have pretended some excuse as men that were born and brought up in that service of the Law. But seeing that the Galatians were taken and called out of idolatry to Christian liberty, what pretence might they have to go back to those impotent and beggarly elements?

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 servants no longer to it.

14 He remembers their good will to him, and his to them;

22 and shows that we are the sons of Abraham by the freewoman.

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 all;  

  

Combined Bible: Gal 4:2

color="#000000"> 2. But is under tutors and governors until the time appointed of the father.  

  

The Apostle had apparently finished his discourse on justification when this illustration of the youthful heir occurred to him. He throws it in for good measure. He knows that plain people are sooner impressed by an apt illustration than by learned discussion.  

  

"I want to give you another illustration from everyday life," he writes to the Galatians. "As long as an heir is under age he is treated very much like a servant. He is not permitted to order his own affairs. He is kept under constant surveillance. Such discipline is good for him, otherwise he would waste his inheritance in no time. This discipline, however, is not to last forever. It is to last only until 'the time appointed of the father.'"  

  

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 children of the Law we were treated like servants and prisoners. We were oppressed and condemned by the Law. But the tyranny of the Law is not to last forever. It is to last only until "the time appointed of the father," until Christ came and redeemed us.  

  

VERSE 3. Under the elements of the world.  

  

By the elements of the world the Apostle does not understand the physical elements, as some have thought. In calling the Law "the elements of the world" Paul means to say that the Law is something material, mundane, earthly. It may restrain evil, but it does not deliver from sin. The Law does not justify; it does not bring a person to heaven. I do not obtain eternal life because I do not kill, commit adultery, steal, etc. Such mere outward decency does not constitute Christianity. The heathen observe the same restraints to avoid punishment or to secure the advantages of a good reputation. In the last analysis such restraint is simple hypocrisy. When the Law exercises its higher function it accuses and condemns the conscience. All these effects of the Law cannot be called divine or heavenly. These effects are elements of the world.  

  

In calling the Law the elements of the world Paul refers to the whole Law, principally to the ceremonial law which dealt with external matters, as meat, drink, dress, places, times, feasts, cleansings, sacrifices, etc. These are mundane matters which cannot save the sinner. Ceremonial laws are like the statutes of governments dealing with purely civil matters, as commerce, inheritance, etc. As for the pope's church laws forbidding marriage and meats, Paul calls them elsewhere the doctrines of devils. You would not call such laws elements of heaven.  

  

The Law of Moses deals with mundane matters. It holds the mirror to the evil which is in the world. By revealing the evil that is in us it creates a longing in the heart for the better things of God. The Law forces us into the arms of Christ, "who is the end of the law for righteousness to every one that believeth." ( Rom 1:4 .) Christ relieves the conscience of the Law. In so far as the Law impels us to Christ it renders excellent service.  

  

I do not mean to give the impression that the Law should be despised. Neither does Paul intend to leave that impression. The Law ought to be honored. But when it is a matter of justification before God, Paul had to speak disparagingly of the Law, because the Law has nothing to do with justification. If it thrusts its nose into the business of justification we must talk harshly to the Law to keep it in its place. The conscience ought not to be on speaking terms with the Law. The conscience ought to know only Christ. To say this is easy, but in times of trial, when the conscience writhes in the presence of God, it is not so easy to do. As such times we are to believe in Christ as if there were no Law or sin anywhere, but only Christ. We ought to say to the Law: "Mister Law, I do not get you. You stutter so much. I don't think that you have anything to say to me."  

  

When it is not a question of salvation or justification with us, we are to think highly of the Law and call it "holy, just, and good." ( Rom 7:12 ) The Law is of no comfort to a stricken conscience. Therefore it should not be allowed to rule in our conscience, particularly in view of the fact that Christ paid so great a price to deliver the conscience from the tyranny of the Law. Let us understand that the Law and Christ are impossible bedfellows. The Law must leave the bed of the conscience, which is so narrow that it cannot hold two, as Isaiah says, chapter 28, verse 20.  

  

Only Paul among the apostles calls the Law "the elements of the world, weak and beggarly elements, the strength of sin, the letter that killeth," etc. The other apostles do not speak so slightingly of the Law. Those who want to be first-class scholars in the school of Christ want to pick up the language of Paul. Christ called him a chosen vessel and equipped with a facility of expression far above that of the other apostles, that he as the chosen vessel should establish the doctrine of justification in clear-cut words.

  

Combined Bible: Gal 4:4

color="#000000"> 4, 5. But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law.  

  

"The fullness of the time" means when the time of the Law was fulfilled and Christ was revealed. Note how Paul explains Christ. "Christ," says he, "is the Son of God and the son of a woman. He submitted Himself under the Law to redeem us who were under the Law." In these words the Apostle explains the person and office of Christ. His person is divine and human. "God sent forth His Son, made of a woman." Christ therefore is true God and true man. Christ's office the Apostle describes in the words: "Made under the law, to redeem them that were under the law."  

  

Paul calls the Virgin Mary a woman. This has been frequently deplored even by some of the ancient fathers who felt that Paul should have written "virgin" instead of woman. But Paul is now treating of faith and Christian righteousness, of the person and office of Christ, not of the virginity of Mary. The inestimable mercy of God is sufficiently set forth by the fact that His Son was born of a woman. The more general term "woman" indicates that Christ was born a true man. Paul does not say that Christ was born of man and woman, but only of woman. That he has a virgin in mind is obvious.  

  

This passage furthermore declares that Christ's purpose in coming was the abolition of the Law, not with the intention of laying down new laws, but "to redeem them that were under the law." Christ himself declared: "I judge no man." ( Joh 8:15 .) Again, "I came not to judge the world, but to save the world." ( Joh 12:47 .) In other words: "I came not to bring more laws, or to judge men according to the existing Law. I have a higher and better office. I came to judge and to condemn the Law, so that it may no more judge and condemn the world."  

  

How did Christ manage to redeem us? "He was made under the law." When Christ came He found us all in prison. What did He do about it? Although He was the Lord of the Law, He voluntarily placed Himself under the Law and permitted it to exercise dominion over Him, indeed to accuse and to condemn Him. When the Law takes us into judgment it has a perfect right to do so. "For we are by nature the children of wrath, even as others." ( Eph 2:3 .) Christ, however, "did no sin, neither was guile found in his mouth." ( 1Pe 2:22 .) Hence the Law had no jurisdiction over Him. Yet the Law treated this innocent, just, and blessed Lamb of God as cruelly as it treated us. It accused Him of blasphemy and treason. It made Him guilty of the sins of the whole world. It overwhelmed him with such anguish of soul that His sweat was as blood. The Law condemned Him to the shameful death on the Cross.  

  

It is truly amazing that the Law had the effrontery to turn upon its divine Author, and that without a show of right. For its insolence the Law in turn was arraigned before the judgment seat of God and condemned. Christ might have overcome the Law by an exercise of His omnipotent authority over the Law. Instead, He humbled Himself under the Law for and together with them that were under the Law. He gave the Law license to accuse and condemn Him. His present mastery over the Law was obtained by virtue of His Sonship and His substitutionary victory.  

  

Thus Christ banished the Law from the conscience. It dare no longer banish us from God. For that matter,--the Law continues to reveal sin. It still raises its voice in condemnation. But the conscience finds quick relief in the words of the Apostle: "Christ has redeemed us from the law." The conscience can now hold its head high and say to the Law: "You are not so holy yourself. You crucified the Son of God. That was an awful thing for you to do. You have lost your influence forever."  

  

The words, "Christ was made under the law," are worth all the attention we can bestow on them. They declare that the Son of God did not only fulfill one or two easy requirements of the Law, but that He endured all the tortures of the Law. The Law brought all its fright to bear upon Christ until He experienced anguish and terror such as nobody else ever experienced. His bloody sweat. His need of angelic comfort, His tremulous prayer in the garden, His lamentation on the Cross, "My God, my God, why hast thou forsaken me?" bear eloquent witness to the sting of the Law. He suffered "to redeem them that were under the law."  

  

The Roman conception of Christ as a mere lawgiver more stringent than Moses, is quite contrary to Paul's teaching. Christ, according to Paul, was not an agent of the Law but a patient of the Law. He was not a law-giver, but a law-taker.  

  

True enough, Christ also taught and expounded the Law. But it was incidental. It was a sideline with Him. He did not come into the world for the purpose of teaching the Law, as little as it was the purpose of His coming to perform miracles. Teaching the Law and performing miracles did not constitute His unique mission to the world. The prophets also taught the Law and performed miracles. In fact, according to the promise of Christ, the apostles performed greater miracles than Christ Himself. ( Joh 14:12 .) The true purpose of Christ's coming was the abolition of the Law, of sin, and of death.  

  

If we think of Christ as Paul here depicts Him, we shall never go wrong. We shall never be in danger of misconstruing the meaning of the Law. We shall understand that the Law does not justify. We shall understand why a Christian observes laws: For the peace of the world, out of gratitude to God, and for a good example that others may be attracted to the Gospel.  

  

Combined Bible: Gal 4:5

color="#000000"> 5. That we might receive the adoption of sons.  

  

Paul still has for his text Gen 22:18 , "In thy seed shall all the nations of the earth be blessed." In the course of his Epistle he calls this promise of the blessing righteousness, life, deliverance from the Law, the testament, etc. Now he also calls the promise of blessing "the adoption of sons," the inheritance of everlasting life.  

  

What ever induced God to adopt us for His children and heirs? What claim can men who are subservient to sin, subject to the curse of the Law, and worthy of everlasting death, have on God and eternal life? That God adopted us is due to the merit of Jesus Christ, the Son of God, who humbled Himself under the Law and redeemed us law-ridden sinners.  

  

Combined Bible: Gal 4:6

color="#000000"> 6. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts.  

  

In the early Church the Holy Spirit was sent forth in visible form. He descended upon Christ in the form of a dove ( Mat 3:16 ), and in the likeness of fire upon the apostles and other believers. ( Act 2:3 .) This visible outpouring of the Holy Spirit was necessary to the establishment of the early Church, as were also the miracles that accompanied the gift of the Holy Ghost. Paul explained the purpose of these miraculous gifts of the Spirit in 1Co 14:22 , "Tongues are for a sign, not to them that believe, but to them that believe not." Once the Church had been established and properly advertised by these miracles, the visible appearance of the Holy Ghost ceased.  

  

Next, the Holy Ghost is sent forth into the hearts of the believers, as here stated, "God sent the Spirit of his Son into your hearts." This sending is accomplished by the preaching of the Gospel through which the Holy Spirit inspires us with fervor and light, with new judgment, new desires, and new motives. This happy innovation is not a derivative of reason or personal development, but solely the gift and operation of the Holy Ghost.  

  

This renewal by the Holy Spirit may not be conspicuous to the world, but it is patent to us by our better judgment, our improved speech, and our unashamed confession of Christ. Formerly we did not confess Christ to be our only merit, as we do now in the light of the Gospel. Why, then, should we feel bad if the world looks upon us as ravagers of religion and insurgents against constituted authority? We confess Christ and our conscience approves of it.  

  

Then, too, we live in the fear of God. If we sin, we sin not on purpose, but unwittingly, and we are sorry for it. Sin sticks in our flesh, and the flesh gets us into sin even after we have been imbued by the Holy Ghost. Outwardly there is no great difference between a Christian and any honest man. The activities of a Christian are not sensational. He performs his duty according to his vocation. He takes good care of his family, and is kind and helpful to others. Such homely, everyday performances are not much admired. But the setting-up exercises of the monks draw great applause. Holy works, you know. Only the acts of a Christian are truly good and acceptable to God, because they are done in faith, with a cheerful heart, out of gratitude to Christ.  

  

We ought to have no misgivings about whether the Holy Ghost dwells in us. We are "the temple of the Holy Ghost." ( 1Co 3:16 .) When we have a love for the Word of God, and gladly hear, talk, write, and think of Christ, we are to know that this inclination toward Christ is the gift and work of the Holy Ghost. Where you come across contempt for the Word of God, there is the devil. We meet with such contempt for the Word of God mostly among the common people. They act as though the Word of God does not concern them. Wherever you find a love for the Word, thank God for the Holy Spirit who infuses this love into the hearts of men. We never come by this love naturally, neither can it be enforced by laws. It is the gift of the Holy Spirit.  

  

The Roman theologians teach that no man can know for a certainty whether he stands in the favor of God or not. This teaching forms one of the chief articles of their faith. With this teaching they tormented men's consciences, excommunicated Christ from the Church, and limited the operations of the Holy Ghost.  

  

St. Augustine observed that "every man is certain of his faith, if he has faith." This the Romanists deny. "God forbid," they exclaim piously, "that I should ever be so arrogant as to think that I stand in grace, that I am holy, or that I have the Holy Ghost." We ought to feel sure that we stand in the grace of God, not in view of our own worthiness, but through the good services of Christ. As certain as we are that Christ pleases God, so sure ought we to be that we also please God, because Christ is in us. And although we daily offend God by our sins, yet as often as we sin, God's mercy bends over us. Therefore sin cannot get us to doubt the grace of God. Our certainty is of Christ, that mighty Hero who overcame the Law, sin, death, and all evils. So long as He sits at the right hand of God to intercede for us, we have nothing to fear from the anger of God.  

  

This inner assurance of the grace of God is accompanied by outward indications such as gladly to hear, preach, praise, and to confess Christ, to do one's duty in the station in which God has placed us, to aid the needy, and to comfort the sorrowing. These are the affidavits of the Holy Spirit testifying to our favorable standing with God.  

  

If we could be fully persuaded that we are in the good grace of God, that our sins are forgiven, that we have the Spirit of Christ, that we are the beloved children of God, we would be ever so happy and grateful to God. But because we often feel fear and doubt we cannot come to that happy certainty.  

  

Train your conscience to believe that God approves of you. Fight it out with doubt. Gain assurance through the Word of God. Say: "I am all right with God. I have the Holy Ghost. Christ, in whom I do believe, makes me worthy. I gladly hear, read, sing, and write of Him. I would like nothing better than that Christ's Gospel be known throughout the world and that many, many be brought to faith in Him."  

  

VERSE 6. Crying, Abba, Father.  

  

Paul might have written, "God sent forth the Spirit of his Son into your hearts, calling Abba, Father." Instead, he wrote, "Crying, Abba, Father." In the eighth chapter of the Epistle to the Romans the Apostle describes this crying of the Spirit as "groanings which cannot be uttered." He writes in the 26th verse: "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered."  

  

The fact that the Spirit of Christ in our hearts cries unto God and makes intercession for us with groanings should reassure us greatly. However, there are many factors that prevent such full reassurance on our part. We are born in sin. To doubt the good will of God is an inborn suspicion of God with all of us. Besides, the devil, our adversary, goeth about seeking to devour us by roaring: "God is angry at you and is going to destroy you forever." In all these difficulties we have only one support, the Gospel of Christ. To hold on to it, that is the trick. Christ cannot be perceived with the senses. We cannot see Him. The heart does not feel His helpful presence. Especially in times of trials a Christian feels the power of sin, the infirmity of his flesh, the goading darts of the devil, the agues of death, the scowl and judgment of God. All these things cry out against us. The Law scolds us, sin screams at us, death thunders at us, the devil roars at us. In the midst of the clamor the Spirit of Christ cries in our hearts: "Abba, Father." And this little cry of the Spirit transcends the hullabaloo of the Law, sin, death, and the devil, and finds a hearing with God.  

  

The Spirit cries in us because of our weakness. Because of our infirmity the Holy Ghost is sent forth into our hearts to pray for us according to the will of God and to assure us of the grace of God.  

  

Let the Law, sin, and the devil cry out against us until their outcry fills heaven and earth. The Spirit of God outcries them all. Our feeble groans, "Abba, Father," will be heard of God sooner than the combined racket of hell, sin, and the Law.  

  

We do not think of our groanings as a crying. It is so faint we do not know we are groaning. "But he," says Paul, "that searcheth the hearts knoweth what is the mind of the Spirit." ( Rom 8:27 .) To this Searcher of hearts our feeble groaning, as it seems to us, is a loud shout for help in comparison with which the howls of hell, the din of the devil, the yells of the Law, the shouts of sin are like so many whispers.  

  

In the fourteenth chapter of Exodus the Lord addresses Moses at the Red Sea: "Wherefore criest thou unto me?" Moses had not cried unto the Lord. He trembled so he could hardly talk. His faith was at low ebb. He saw the people of Israel wedged between the Sea and the approaching armies of Pharaoh. How were they to escape? Moses did not know what to say. How then could God say that Moses was crying to Him? God heard the groaning heart of Moses and the groans to Him sounded like loud shouts for help. God is quick to catch the sigh of the heart.  

  

Some have claimed that the saints are without infirmities. But Paul says: "The Spirit helpeth our infirmities, and maketh intercession for us with groanings which cannot be uttered." We need the help of the Holy Spirit because we are weak and infirm. And the Holy Spirit never disappoints us. Confronted by the armies of Pharaoh, retreat cut off by the waters of the Red Sea, Moses was in a bad spot. He felt himself to blame. The devil accused him: "These people will all perish, for they cannot escape. And you are to blame because you led the people out of Egypt. You started all this." And then the people started in on Moses. "Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? For it had been better for us to serve the Egyptians, than that we should die in the wilderness." ( Exo 14:11-12 .) But the Holy Ghost was in Moses and made intercession for him with unutterable groanings, sighings unto the Lord: "O Lord, at Thy commandment have I led forth this people. So help me now."  

  

The Spirit intercedes for us not in many words or long prayers, but with groanings, with little sounds like "Abba." Small as this word is, it says ever so much. It says: "My Father, I am in great trouble and you seem so far away. But I know I am your child, because you are my Father for Christ's sake. I am loved by you because of the Beloved." This one little word "Abba" surpasses the eloquence of a Demosthenes and a Cicero.  

  

I have spent much time on this verse in order to combat the cruel teaching of the Roman church, that a person ought to be kept in a state of uncertainty concerning his status with God. The monasteries recruit the youth on the plea that their "holy" orders will assuredly recruit them for heaven. But once inside the monastery the recruits are told to doubt the promises of God.  

  

In support of their error the papists quote the saying of Solomon: "The righteous, and the wise, and their works, are in the hand of God: no man knoweth either love or hatred by all that is before them." ( Ecc 9:1 .) They take this hatred to mean the wrath of God to come. Others take it to mean God's present anger. None of them seem to understand this passage from Solomon. On every page the Scriptures urge us to believe that God is merciful, loving, and patient; that He is faithful and true, and that He keeps His promises. All the promises of God were fulfilled in the gift of His only- begotten Son, that "whosoever believeth in him should not perish, but have everlasting life." The Gospel is reassurance for sinners. Yet this one saying from Solomon, misinterpreted at that, is made to count for more than all the many promises of all the Scriptures.  

  

If our opponents are so uncertain about their status with God, and even go so far as to say that the conscience ought to be kept in a state of doubt, why is it that they persecute us as vile heretics? When it comes to persecuting us they do not seem to be in doubt and uncertainty one minute.  

  

Let us not fail to thank God for delivering us from the doctrine of doubt. The Gospel commands us to look away from our own good works to the promises of God in Christ, the Mediator. The pope commands us to look away from the promises of God in Christ to our own merit. No wonder they are the eternal prey of doubt and despair. We depend upon God for salvation. No wonder that our doctrine is certified, because it does not rest in our own strength, our own conscience, our own feelings, our own person, our own works. It is built on a better foundation. It is built on the promises and truth of God.  

  

Besides, the passage from Solomon does not treat of the hatred and love of God towards men. It merely rebukes the ingratitude of men. The more deserving a person is, the less he is appreciated. Often those who should be his best friends, are his worst enemies. Those who least deserve the praise of the world, get most. David was a holy man and a good king. Nevertheless he was chased from his own country. The prophets, Christ, the apostles, were slain. Solomon in this passage does not speak of the love and hatred of God, but of love and hatred among men. As though Solomon wanted to say: "There are many good and wise men whom God uses for the advancement of mankind. Seldom, if ever, are their efforts crowned with gratitude. They are usually repaid with hatred and ingratitude."  

  

We are being treated that way. We thought we would find favor with men for bringing them the Gospel of peace, life, and eternal salvation. Instead of favor, we found fury. At first, yes, many were delighted with our doctrine and received it gladly. We counted them as our friends and brethren, and were happy to think that they would help us in sowing the seed of the Gospel. But they revealed themselves as false brethren and deadly enemies of the Gospel. If you experience the ingratitude of men, don't let it get you down. Say with Christ: "They hated me without cause." And, "For my love they are my adversaries; but I give myself unto prayer." ( Psa 109:4 .)  

  

Let us never doubt the mercy of God in Christ Jesus, but make up our minds that God is pleased with us, that He looks after us, and that we have the Holy Spirit who prays for us.  

  

Combined Bible: Gal 4:7

color="#000000"> 7. Wherefore thou art no more a servant, but a son.  

  

This sentence clinches Paul's argument. He says: "With the Holy Spirit in our hearts crying, 'Abba, Father,' there can be no doubt that God has adopted us for His children and that our subjection to the Law has come to an end." We are now the free children of God. We may now say to the Law: "Mister Law, you have lost your throne to Christ. I am free now and a son of God. You cannot curse me any more." Do not permit the Law to lie in your conscience. Your conscience belongs to Christ. Let Christ be in it and not the Law.  

  

As the children of God we are the heirs of His eternal heaven. What a wonderful gift heaven is, man's heart cannot conceive, much less describe. Until we enter upon our heavenly inheritance we are only to have our little faith to go by. To man's reason our faith looks rather forlorn. But because our faith rests on the promises of the infinite God, His promises are also infinite, so much so that nothing can accuse or condemn us.  

  

VERSE 7. And if a son, then an heir of God through Christ.  

  

A son is an heir, not by virtue of high accomplishments, but by virtue of his birth. He is a mere recipient. His birth makes him an heir, not his labors. In exactly the same way we obtain the eternal gifts of righteousness, resurrection, and everlasting life. We obtain them not as agents, but as beneficiaries. We are the children and heirs of God through faith in Christ. We have Christ to thank for everything.  

  

We are not the heirs of some rich and mighty man, but heirs of God, the almighty Creator of all things. If a person could fully appreciate what it means to be a son and heir of God, he would rate the might and wealth of nations small change in comparison with his heavenly inheritance. What is the world to him who has heaven? No wonder Paul greatly desired to depart and to be with Christ. Nothing would be more welcome to us than early death, knowing that it would spell the end of all our miseries and the beginning of all our happiness. Yes, if a person could perfectly believe this he would not long remain alive. The anticipation of his joy would kill him.  

  

But the law of the members strives against the law of the mind, and makes perfect joy and faith impossible. We need the continued help and comfort of the Holy Spirit. We need His prayers. Paul himself cried out: "O wretched man that I am! Who shall deliver me from the body of this death?" The body of this death spoiled the joy of his spirit. He did not always entertain the sweet and glad expectation of his heavenly inheritance. He often felt miserable.  

  

This goes to show how hard it is to believe. Faith is feeble, because the flesh wars against the spirit. If we could have perfect faith, our loathing for this life in the world would be complete. We would not be so careful about this life. We would not be so attached to the world and the things of the world. We would not feel so good when we have them; we would not feel so bad when we lose them. We would be far more humble and patient and kind. But our faith is weak, because our spirit is weak. In this life we can have only the first- fruits of the Spirit, as Paul says.  

  

VERSE 7. Through Christ.  

  

The Apostle always has Christ on the tip of his tongue. He foresaw that nothing would be less known in the world some day than the Gospel of Christ. Therefore he talks of Christ continually. As often as he speaks of righteousness, grace, the promise, the adoption, and the inheritance of heaven, he adds the words, "In Christ," or "Through Christ," to show that these blessings are not to be had by the Law, or the deeds of the Law, much less by our own exertions, or by the observance of human traditions, but only by and through and in Christ.  

  

Combined Bible: Gal 4:8

color="#000000"> 8, 9. Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?  

  

This concludes Paul's discourse on justification. From now to the end of the Epistle the Apostle writes mostly of Christian conduct. But before he follows up his doctrinal discourse with practical precepts he once more reproves the Galatians. He is deeply displeased with them for relinquishing their divine doctrine. He tells them: "You have taken on teachers who intend to recommit you to the Law. By my doctrine I called you out of the darkness of ignorance into the wonderful light of the knowledge of God. I led you out of bondage into the freedom of the sons of God, not by the prescription of laws, but by the gift of heavenly and eternal blessings through Christ Jesus. How could you so soon forsake the light and return to darkness? How could you so quickly stray from grace into the Law, from freedom into bondage?"  

  

The example of the Galatians, of Anabaptists, and other sectarians in our day bears testimony to the ease with which faith may be lost. We take great pains in setting forth the doctrine of faith by preaching and by writing. We are careful to apply the Gospel and the Law in their proper turn. Yet we make little headway because the devil seduces people into misbelief by taking Christ out of their sight and focusing their eyes upon the Law.  

  

But why does Paul accuse the Galatians of reverting to the weak and beggarly elements of the Law when they never had the Law? Why does he not say to them: "At one time you Galatians did not know God. You then served idols that were no gods. But now that you have come to know the true God, why do you go back to the worship of idols?" Paul seems to identify their defection from the Gospel to the Law with their former idolatry. Indeed he does. Whoever gives up the article of justification does not know the true God. It is one and the same thing whether a person reverts to the Law or to the worship of idols. When the article of justification is lost, nothing remains except error, hypocrisy, godlessness, and idolatry.  

  

God will and can be known in no other way than in and through Christ according to the statement of Joh 1:18 , "The only begotten Son, which is in the bosom of the Father, he hath declared him." Christ is the only means whereby we can know God and His will. In Christ we perceive that God is not a cruel judge, but a most loving and merciful Father who to bless and to save us "spared not his own Son, but gave him up for us all." This is truly to know God.  

  

Those who do not know God in Christ arrive at this erroneous conclusion: "I will serve God in such and such a way. I will join this or that order. I will be active in this or that charitable endeavor. God will sanction my good intentions and reward me with everlasting life. For is He not a merciful and generous Father who gives good things even to the unworthy and ungrateful? How much more will He grant unto me everlasting life as a due payment in return for my many good deeds and merits." This is the religion of reason. This is the natural religion of the world. "The natural man receiveth not the things of the Spirit of God. ( 1Co 2:14 .) "There is none that understandeth, there is none that seeketh after God." ( Rom 3:11 .) Hence, there is really no difference between a Jew, a Mohammedan, and any other old or new heretic. There may be a difference of persons, places, rites, religions, ceremonies, but as far as their fundamental beliefs are concerned they are all alike.  

  

Is it therefore not extreme folly for Rome and the Mohammedans to fight each other about religion? How about the monks? Why should one monk want to be accounted more holy than another monk because of some silly ceremony, when all the time their basic beliefs are as much alike as one egg is like the other? They all imagine, if we do this or that work, God will have mercy on us; if not, God will be angry.  

  

God never promised to save anybody for his religious observance of ceremonies and ordinances. Those who rely upon such things do serve a god, but it is their own invention of a god, and not the true God. The true God has this to say: No religion pleases Me whereby the Father is not glorified through His Son Jesus. All who give their faith to this Son of Mine, to them I am God and Father. I accept, justify, and save them. All others abide under My curse because they worship creatures instead of Me.  

  

Without the doctrine of justification there can be only ignorance of God. Those who refuse to be justified by Christ are idolaters. They remain under the Law, sin, death, and the power of the devil. Everything they do is wrong.  

  

Nowadays there are many such idolaters who want to be counted among the true confessors of the Gospel. They may even teach that men are delivered from their sins by the death of Christ. But because they attach more importance to charity than to faith in Christ they dishonor Him and pervert His Word. They do not serve the true God, but an idol of their own invention. The true God has never yet smiled upon a person for his charity or virtues, but only for the sake of Christ's merits.  

  

The objection is frequently raised that the Bible commands that we should love God with all our heart. True enough. But because God commands it, it does not follow that we do it. If we could love God with all our heart we should undoubtedly be justified by our obedience, for it is written, "Which if a man do, he shall live in them." ( Lev 18:5 .) But now comes the Gospel and says: "Because you do not do these things, you cannot live in them." The words, "Thou shalt love the Lord, thy God," require perfect obedience, perfect fear, perfect trust, and perfect love. But where are the people who can render perfection? Hence, this commandment, instead of justifying men, only accuses and condemns them. "Christ is the end of the law for righteousness to every one that believeth" ( Rom 10:4 .)  

  

How may these two contradictory statements of the Apostle, "Ye knew not God," and "Ye worshipped God," be reconciled? I answer: By nature all men know that there is a God, "because that which may be known of God is manifest in them, for God hath showed it unto them. For the invisible things of him from the creation of the world are clearly seen." ( Rom 1:19-20 .) Furthermore, the different religions to be found among all nations at all times bear witness to the fact that all men have a certain intuitive knowledge of God.  

  

If all men know God how can Paul say that the Galatians did not know God prior to the hearing of the Gospel? I answer: There is a twofold knowledge of God, general and particular. All men have the general and instinctive recognition that there is a God who created heaven and earth, who is just and holy, and who punishes the wicked. How God feels about us, what His intentions are, what He will do for us, or how He will save us, that men cannot know instinctively. It must be revealed to them. I may know a person by sight, and still not know him, because I do not know how he feels about me. Men know instinctively that there is a God. But what His will is toward them, they do not know. It is written: "There is none that understandeth God." ( Rom 3:11 .) Again, "No man hath seen God." ( Joh 1:18 .) Now, what good does it do you if you know that there is a God, if you do not know how He feels about you, or what He wants of you? People have done a good deal of guessing. The Jew imagines he is doing the will of God if he concentrates on the Law of Moses. The Mohammedan thinks his Koran is the will of God. The monk fancies he is doing the will of God if he performs his vows. But they deceive themselves and become "vain in their imaginations," as Paul says, Rom 1:21 . Instead of worshipping the true God, they worship the vain imaginations of their foolish hearts.  

  

What Paul means by saying to the Galatians, "When ye knew not God," is simply this: "There was a time when you did not know the will of God in Christ, but you worshipped gods of your own invention, thinking that you had to perform this or that labor."  

  

Whether you understand the "elements of the world" to mean the Law of Moses, or the religions of the heathen nations, it makes no difference. Those who lapse from the Gospel to the Law are no better off than those who lapse from grace into idolatry. Without Christ all religion is idolatry. Without Christ men will entertain false ideas about God, call their ideas what you like, the laws of Moses, the ordinances of the Pope, the Koran of the Mohammedans, or what have you.  

  

Maclaren: Gal 4:4-5

The Son Sent

When the fulness of the time came, God sent forth His Son, born of a woman, born under the law, that He might redeem them which were under the law, that we might receive the adoption of sons.'--Gal. 4:4-5. (R.V.).

IT is generally supposed that by the fulness of time' Paul means to indicate that Christ came at the moment when the world was especially prepared to receive Him, and no doubt that is a true thought. The Jews had been trained by law to the conviction of sin: heathenism had tried its utmost, had reached the full height of its possible development, and was decaying. Rome had politically prepared the way for the spread of the Gospel. Vague expectations of coming change found utterance even from the lips of Roman courtier poets, and a feeling of unrest and anticipation pervaded society; but while no doubt all this is true and becomes more certain the more we know of the state of things into which Christ came, it is to be noted that Paul is not thinking of the fulness of time primarily in reference to the world which received Him, but to the Father who sent Him. Our text immediately follows words in which the air is described as being under guardians and stewards' until the time appointed of His Father, and the fulness of time is therefore the moment which God had ordained from the beginning for His coming.

He, from of old, had willed that at that moment this Son should be born, and it is to the punctual accomplishment of His eternal purpose that Paul here directs our thoughts. No doubt the world's preparedness is part of the reason for the divine determination of the time, but it is that divine determination rather than the world's preparedness to which the first words of our text must be taken to refer.

The remaining portion of our text is so full of meaning that one shrinks from attempting to deal with it in our narrow space, but though it opens up depths beyond our fathoming, and gathers into one concentrated brightness lights on which our dim eyes can hardly look, we may venture to attempt some imperfect consideration even of these great words. Following their course of thought we may deal with,

I. The Mystery Of Love That Sent.

The most frequent form under which the great fact of the incarnation is represented in Scripture is that of our text--God sent His Son.' It is familiar on the lips of Jesus, but He also says that God gave His Son.' One can feel a shade of difference in the two modes of expression. The former bringing rather to our thoughts the representative character of the Son as Messenger, and the latter going still deeper into the mystery of Godhead and bringing into view the love of the Father who spared not His Son but freely bestowed Him on men. Yet another word is used by Jesus Himself when He says,' I came forth from God,' and that expression brings into view the perfect willingness with which the Son accepted the mission and gave Himself, as well as was given by God. All three phases express harmonious, though slightly differing aspects of the same fact, as the facets of a diamond might flash into different colours, and all must be held fast if we would understand the unspeakable gift of God, Jesus was sent; Jesus was given; Jesus came. The mission from the Father, the love of the Father, the glad obedience of the Son, must ever be recognised as interpenetrating, and all present in that supreme act.

There have been many men specially sent forth from God, whose personal existence began with their birth, and so far as the words are concerned, Jesus might have been one of these. There was a man sent from God whose name was John, and all through the ages he has had many companions in his mission, but there has been only one who came' as well as was sent,' and He is the true light which lighteth every man. To speak in theological language of the pro-existence of the Son is cold, and may obscure the truth which it formulates in so abstract a fashion, and may rob it of power to awe and impress. But there can be no question that in our text, as is shown by the juxtaposition of' sent' and born,' and in all the New Testament references to the subject, the birth of Jesus is not regarded as the beginning of the being of the Son. The one lies far back in the depths of eternity and the mystery of the divine nature, the other is a historical fact occurring in a definite place and at a dated moment. Before time was the Son was, delighting in the Father, and in the beginning was the word and the word was with God,' and He who in respect of His expression of the Father's mind and will was the Word, was the Son in respect of the love that bound the Father and Him in one. Into the mysteries of that love and union no eyes can penetrate, but unless our faith lays hold of it, we know not the God whom Jesus has declared to us. The mysteries of that divine union and communion lie beyond our reach, but well within the grasp of our faith and the work of the Son in the world, ever since there was a world, is not obscurely declared to all who have eyes to see and hearts to understand. For He has through all ages been the active energy of the divine power, or as the Old Testament words it, The Arm of the Lord,' the Agent of creation, the Revealer of God, the Light of the world and the Director of Providence. He was in the world and the world was made by Him, and the world knew Him not.'

Now all this teaching that the Son was long before Jesus was born is no mere mysterious dogma without bearing on daily needs, but stands in the closest connection with Christ's work and our faith in it. It is the guarantee of His representative character; on it depends the reliableness of His revelation of God. Unless He is the Son in a unique sense, how could God have spoken unto us in Him, and how could we rely on His words? Unless He was' the effulgence of His glory and the express image of His person': how could we be sure that the light of His countenance was light from God and that in His person God was so presented as that he who had seen Him had seen the Father? The completeness and veracity of His revelation, the authoritative fulness of His law, the efficacy of His sacrifice and the prevalence of His intercession all depend on the fact of His divine life with God long before His human life with men. It is a plain historical fact that a Christianity which has no place for a pre-existent Son in the bosom of the Father has only a maimed Christ in reference to the needs of sinful men. If our Christ were not the eternal Son of God, He will not be the universal Saviour of men.

Nor is this truth less needful in its bearing on modern theories which will have nothing to say to the supernatural, and in a fatalistic fashion regard history as all the result of an orderly evolution in which the importance of personal agents is minimised. To it Jesus, like all other great men, is a product of His age, and the immediate result of the conditions under which He appeared. But when we look far beyond the manger of Bethlehem into the depths of Eternity and see God so loving the world as to give His Son, we cannot but recognise that He has intervened in the course of human history and that the mightiest force in the development of man is the eternal Son whom He sent Lo save the world.

II. The Miracle Of Lowliness That Came.

The Apostle goes on from describing the great fact which took place in heaven to set forth the great fact which completed it on earth. The sending of the Son took effect in the birth of Jesus, and the Apostle puts it under two forms, both of which are plainly designed to present Christ's manhood as His full identification of Himself with us. The Son of God became the son of a woman; from His mother He drew a true and complete humanity in body and soul. The humanity which He received was sufficiently kindred with the divinity which received it to make it possible that the one should dwell in the other and be one person. As born of a woman the Son of God took upon Himself all human experiences, became capable of sharing our pure emotions, wept our tears, partook in our joys, hoped and feared as we do, was subject to our changes, grew as we grow, and in everything but sin, was a man amongst men.

But the Son of God could not be as the sons of men.

Him the Father heard always. Even when He came down from Heaven and became the Son of Man, He continued to be The Son of Man which is in Heaven.' Amid all the distractions and limitations of His earthly life, the continuity and depth of His communion with the Father were unbroken and the completeness of His obedience undiminished. He was a Man, but He was also the Man, the one realised ideal of humanity that has ever walked the earth, to whom all others, even the most complete, are fragments, the fairest foul, the most gracious harsh. In Him and in Him only has been given the world assurance of a man.'

The other condition which is here introduced is born under the law,' by which it may be noted that the Apostle does not mean the Jewish law, inasmuch as he does not use the definite article with the word. No doubt our Lord was born as a Jew and subject to the Jewish law, but the thought here and in the subsequent clause is extended to the general notion of law. The very heart of our Lord's human identification is that He too had duties imperative upon Him, and the language of one of the Messianic psalms was the voice of His filial will during all His earthly life; Lo! I come, in the volume of the Book it is written of Me, I delight to do Thy will and Thy law is within My heart.' The very secret of His human life was discovered by the heathen centurion, at whose faith He marvelled, who said, I also am a man under authority'; so was Jesus. The Son had ever been obedient in the sweet communion of Heaven, but the obedience of Jesus was not less perfect, continual and unstained. It was the man Jesus who summed up His earthly life in I do always the things that please Him'; it was the man "Jesus who, under the olives in Gethsemane, made the great surrender and yielded up His own will to the will of the Father who sent Him.

He was under law in that the will of God dominated His life, but He was not so under it as we are on whom its precepts often press as an unwelcome obligation, and who know the weight of guilt and condemnation, If there is any one characteristic of Jesus more conspicuous than another it is the absence in Him of any consciousness of deficiency in His obedience to law, and yet that absence does not in the smallest degree infringe on His claim to be meek and lowly in heart.' Which of you convinceth Me of sin?' would have been from any other man a defiance that would have provoked a crushing answer if it had not been taken as a proof of hopeless ignorance of self, but when Christ asks the question, the world is silent. The silence has been all but unbroken for nineteen hundred years, and of all the busy and often unfriendly eyes that have been occupied with Him and the hostile pens that have been eager to say something new about Him, none have discovered a flaw, or dared to hint a fault.' That Character has stamped its own impression of perfectness on all eyes even the most unfriendly or indifferent. In Him there is seen the perfect union and balance of opposite characteristics; the rest of us, at the best, are but broken arcs; Jesus is the completed round. He is under law as fully, continuously and joyfully obedient; but for Him it had no accusing voice, and it laid on Him no burden of broken commandments. He was born of a woman, born under law, but he lived separate from sinners though identified with them.

III. The Marvel Of Exaltation That Results.

Our Lord's lowliness is described in the two clauses which we have just been considering. They express His identification with us from a double point of view, and that double point of view is continued in the final clauses of our text which state the double purpose of God in sending His Son. He became one with us that we might become one with Him. The two elements of this double purpose are stated in the reverse order to the two elements of Christ's lowliness. The redemption of them that were under law is presented as the reason for His being born under law, and our reception of the adoption of sons' is the purpose of the Son's being sent and born of a woman. The order in which Paul here deals with the two parts of the divine purpose is not to be put down to mere rhetorical ornament, but corresponds to the order in which these two elements are realised by men. For there must be redemption from law before there is the adoption of sons.

We have already had occasion to point out that law, here must be taken in the wide sense and not restricted to the Jewish law. It is a world-wide redemption which the Father's love had in view in sending His Son, but that all-comprehending, fatherly love could not reach its aim by the mere forth-putting of its own energy. A process was needed if the divine heart was to accomplish its desire, and the majestic stages in that process are set forth here by Paul. The world was under law in a very sad fashion, and though Jesus has come to redeem them that are under law, the crushing weight of commandments flouted, of duties neglected, of sins done, presses heavily upon many of us. And yet how many of us there are who do not know the burden that we carry and have had no personal experience like that of Bunyan's Christian with the pack on his back all but weighing him down?

Jesus Christ has become one of us, and in His sinless life has magnified the law and made it honourable,' and in His sinless death He endures the consequences of sin, not as due to Himself, but because they are man's. But we must carefully keep in view, that as we have already pointed out, we are to think of Christ's mission as His coming as well as the Father's sending, and that therefore we do not grasp the full idea of our Lord's enduring the consequences of sin unless we take it as meaning His voluntary identification of Himself in love with us sinful men. His obedience was perfect all His life long, and His last and highest act of obedience was when He became obedient unto death, even the death of the Cross.

This is the only means by which the burden of law in any of its forms can be taken away from us. For a law which is not loved will be heavy and hard however holy and just and good it may be, and a law which we have broken will become sooner or later its own avenger. Faithful in Pilgrim's Progress tells how So soon as a man overtook me he was but a word and a blow, for down he knocked me and laid me for dead. He struck me another deadly blow on the breast and beat me down backward, so I lay at his foot as dead as before, so when I came to myself again I cried him "Mercy," but he said, "I know not how to show mercy," and with that knocked me down again; he had doubtless made an end of me but that one came by and bid him forbear, did not know him at first, but as he went by I perceived the holes in his hands and in his sides.' He was born under law that He might redeem them that were under law.

The slaves bought into freedom are received into the great family. The Son has become flesh that they who dwell in the flesh may rise to be sons, but the Son stands alone even in the midst of His identification with us, and of the great results which follow for us from it. He is the Son by nature; we are sons by adoption He became man that we might share in the possession of God. When the burden of law is lifted off it is possible to bestow the further blessing of sonship, but that blessing is only possible through Him in whom, and from whom, we derive a life which is divine life. There is a profound truth in the prophetic sentence, Behold I and the children which God hath given me!' for, in one aspect, believers are the children of Christ, and in another, they are sons of God.

We have been speaking of the Son's identification with us in His mission, and our identification with Him, but that identification depends on ourselves and is only an accomplished fact through our faith. When we trust in Him it is true that all His--His righteousness, His Sonship, His union with the Father--is ours, and that all ours--our sins, our guilt, our alienation from God and our dwelling in the far-off land of rags and vice--is His. In His voluntary identification with us, He has borne our griefs and carried our sorrows. It is for us to determine whether we will lay on Him our iniquities, as the Father has already laid the iniquities of us all. Are we by faith in Him who was born of a woman, born under law, making our very own the redemption from the law which He has wrought and the adoption of sons which He bestows.

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 bondage. They could not fully understand the meaning of the law as given by Moses. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of Christians under the gospel dispensation. From these verses see the wonders of Divine love and mercy; particularly of God the Father, in sending his Son into the world to redeem and save us; of the Son of God, in submitting so low, and suffering so much for us; and of the Holy Spirit, in condescending to dwell in the hearts of believers, for such gracious purposes. Also, the advantages Christians enjoy under the gospel. Although by nature children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he will have all his children resemble him. Among men the eldest son is heir; but all God's children shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy Spirit witness with our spirits that we are children and heirs of God.

MHCC: Gal 4:8-11

The happy change whereby the Galatians were turned from idols to the living God, and through Christ had received the adoption of sons, was the effect of his free and rich grace; they were laid under the greater obligation to keep to the liberty wherewith he had made them free. All our knowledge of God begins on his part; we know him because we are known of him. Though our religion forbids idolatry, yet many practise spiritual idolatry in their hearts. For what a man loves most, and cares most for, that is his god: some have their riches for their god, some their pleasures, and some their lusts. And many ignorantly worship a god of their own making; a god made all of mercy and no justice. For they persuade themselves that there is mercy for them with God, though they repent not, but go on in their sins. It is possible for those who have made great professions of religion, to be afterwards drawn aside from purity and simplicity. And the more mercy God has shown, in bringing any to know the gospel, and the liberties and privileges of it, the greater their sin and folly in suffering themselves to be deprived of them. Hence all who are members of the outward church should learn to fear and to suspect themselves. We must not be content because we have some good things in ourselves. Paul fears lest his labour is in vain, yet he still labours; and thus to do, whatever follows, is true wisdom and the fear of God. This every man must remember in his place and calling.

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 gospel of Christ, and endeavored to bring them under the bondage of it. To convince them of their folly, and to rectify their mistake herein, in these verses he prosecutes the comparison of a child under age, which he had touched upon in the foregoing chapter, and thence shows what great advantages we have now, under the gospel, above what they had under the law. And here.

I. He acquaints us with the state of the Old Testament church: it was like a child under age, and it was used accordingly, being kept in a state of darkness and bondage, in comparison of the greater light and liberty which we enjoy under the gospel. That was indeed a dispensation of grace, and yet it was comparatively a dispensation of darkness; for as the heir, in his minority, is under tutors and governors till the time appointed of his father, by whom he is educated and instructed in those things which at present he knows little of the meaning of, though afterwards they are likely to be of great use to him; so it was with the Old Testament church - the Mosaic economy, which they were under, was what they could not fully understand the meaning of; for, as the apostle says (2Co 3:13), They could not stedfastly look to the end of that which is abolished. But to the church, when grown up to maturity, in gospel days, it becomes of great use. And as that was a dispensation of darkness, so of bondage too; for they were in bondage under the elements of the world, being tied to a great number of burdensome rites and observances, by which, as by a kind of first rudiments, they were taught and instructed, and whereby they were kept in a state of subjection, like a child under tutors and governors. The church then lay more under the character of a servant, being obliged to do every thing according to the command of God, without being fully acquainted with the reason of it; but the service under the gospel appears to be more reasonable than that was. The time appointed of the Father having come, when the church was to arrive at its full age, the darkness and bondage under which it before lay are removed, and we are under a dispensation of greater light and liberty.

II. He acquaints us with the much happier state of Christians under the gospel-dispensation, Gal 4:4-7. When the fulness of time had come, the time appointed of the Father, when he would put an end to the legal dispensation, and set up another and a better in the room of it, he sent forth his Son, etc. The person who was employed to introduce this new dispensation was no other than the Son of God himself, the only-begotten of the Father, who, as he had been prophesied of and promised from the foundation of the world, so in due time he was manifested for this purpose. He, in pursuance of the great design he had undertaken, submitted to be made of a woman - there is his incarnation; and to be made under the law - there is his subjection. He who was truly God for our sakes became man; and he who was Lord of all consented to come into a state of subjection and to take upon him the form of a servant; and one great end of all this was to redeem those that were under the law - to save us from that intolerable yoke and to appoint gospel ordinances more rational and easy. He had indeed something more and greater in his view, in coming into the world, than merely to deliver us from the bondage of the ceremonial law; for he came in our nature, and consented to suffer and die for us, that hereby he might redeem us from the wrath of God, and from the curse of the moral law, which, as sinners, we all lay under. But that was one end of it, and a mercy reserved to be bestowed at the time of his manifestation; then the more servile state of the church was to come to a period, and a better to succeed in the place of it; for he was sent to redeem us, that we might receive the adoption of sons - that we might no longer be accounted and treated as servants, but as sons grown up to maturity, who are allowed greater freedoms, and admitted to larger privileges, than while they were under tutors and governors. This the course of the apostle's argument leads us to take notice of, as one thing intended by this expression, though no doubt it may also be understood as signifying that gracious adoption which the gospel so often speaks of as the privilege of those who believe in Christ. Israel was God's son, his first-born, Rom 9:4. But now, under the gospel, particular believers receive the adoption; and, as an earnest and evidence of it, they have together therewith the Spirit of adoption, putting them upon the duty of prayer, and enabling them in prayer to eye God as a Father (Gal 4:6): Because you are sons, God hath sent forth the Spirit of his Son into your hearts, crying Abba, Father. And hereupon (Gal 4:7) the apostle concludes this argument by adding, Wherefore thou art no more a servant, but a son; and, if a son, then an heir of God through Christ; that is, Now, under the gospel state, we are no longer under the servitude of the law, but, upon our believing in Christ, become the sons of God; we are thereupon accepted of him, and adopted by him; and, being the sons, we are also heirs of God, and are entitled to the heavenly inheritance (as he also reasons Rom 8:17), and therefore it must needs be the greatest weakness and folly to turn back to the law, and to seek justification by the works of it. From what the apostle says in these verses, we may observe,

1. The wonders of divine love and mercy towards us, particularly of God the Father, in sending his Son into the world to redeem and save us, - of the Son of God, in submitting so low, and suffering so much, for us, in pursuance of that design, - and of the Holy Spirit, in condescending to dwell in the hearts of believers for such gracious purposes.

2. The great and invaluable advantages which Christians enjoy under the gospel; for, (1.) We receive the adoption of sons. Whence note, It is the great privilege which believers have through Christ that they are adopted children of the God of heaven. We who by nature are children of wrath and disobedience have become by grace children of love. (2.) We receive the Spirit of adoption. Note, [1.] All who have the privilege of adoption have the Spirit of adoption - all who are received into the number partake of the nature of the children of God; for he will have all his children to resemble him. [2.] The Spirit of adoption is always the Spirit of prayer, and it is our duty in prayer to eye God as a Father. Christ has taught us in prayer to eye God as our Father in heaven. [3.] If we are his sons, then his heirs. It is not so among men, with whom the eldest son is heir; but all God's children are heirs. Those who have the nature of sons shall have the inheritance of sons.

Matthew Henry: Gal 4:8-11

In these verses the apostle puts them in mind of what they were before their conversion to the faith of Christ, and what a blessed change their conversion had made upon them; and thence endeavours to convince them of their great weakness in hearkening to those who would bring them under the bondage of the law of Moses.

I. He reminds them of their past state and behaviour, and what they were before the gospel was preached to them. Then they knew not God; they were grossly ignorant of the true God, and the way wherein he is to be worshipped: and at that time they were under the worst of slaveries, for they did service to those which by nature were no gods, they were employed in a great number of superstitious and idolatrous services to those who, though they were accounted gods, were yet really no gods, but mere creatures, and perhaps of their own making, and therefore were utterly unable to hear and help them. Note, 1. Those who are ignorant of the true God cannot but be inclined to false gods. Those who forsook the God who made the world, rather than be without gods, worshipped such as they themselves made. 2. Religious worship is due to none but to him who is by nature God; for, when the apostle blames the doing service to such as by nature were no gods, he plainly shows that he only who is by nature God is the proper object of our religious worship.

II. He calls upon them to consider the happy change that was made in them by the preaching of the gospel among them. Now they had known God (they were brought to the knowledge of the true God and of his Son Jesus Christ, whereby they were recovered out of the ignorance and bondage under which they before lay) or rather were known of God; this happy change in their state, whereby they were turned from idols to the living God, and through Christ had received the adoption of sons, was not owing to themselves, but to him; it was the effect of his free and rich grace towards them, and as such they ought to account it; and therefore hereby they were laid under the greater obligation to adhere to the liberty wherewith he had made them free. Note, All our acquaintance with God begins with him; we know him, because we are known of him.

III. Hence he infers the unreasonableness and madness of their suffering themselves to be brought again into a state of bondage. He speaks of it with surprise and deep concern of mind that such as they should do so: How turn you again, etc., says he, Gal 4:9. "How is it that you, who have been taught to worship God in the gospel way, should not be persuaded to comply with the ceremonial way of worship? that you, who have been acquainted with a dispensation of light, liberty, and love, as that of the gospel is, should now submit to a dispensation of darkness, and bondage, and terror, as that of the law is?"This they had the less reason for, since they had never been under the law of Moses, as the Jews had been; and therefore on this account they were more inexcusable than the Jews themselves, who might be supposed to have some fondness for that which had been of such long standing among them. Besides, what they suffered themselves to be brought into bondage to were but weak and beggarly elements, such things as had no power in them to cleanse the soul, nor to afford any solid satisfaction to the mind, and which were only designed for that state of pupillage under which the church had been, but which had now come to a period; and therefore their weakness and folly were the more aggravated, in submitting to them, and in symbolizing with the Jews in observing their various festivals, here signified by days, and months, and times, and years. Here note, 1. It is possible for those who have made great professions of religion to be afterwards drawn into very great defections from the purity and simplicity of it, for this was the case of these Christians. And, 2. The more mercy God has shown to any, in bringing them into an acquaintance with the gospel, and the liberties and privileges of it, the greater are their sin and folly in suffering themselves to be deprived of them; for this the apostle lays a special stress upon, that after they had known God, or rather were known of him, they desired to be in bondage under the weak and beggarly elements of the law.

IV. Hereupon he expresses his fears concerning them, lest he had bestowed on them labour in vain. He had been at a great deal of pains about them, in preaching the gospel to them, and endeavouring to confirm them in the faith and liberty of it; but now they were giving up these, and thereby rendering his labour among them fruitless and ineffectual, and with the thoughts of this he could not but be deeply affected. Note, 1. A great deal of the labour of faithful ministers is labour in vain; and, when it is so, it cannot but be a great grief to those who desire the salvation of souls. Note, 2. The labour of ministers is in vain upon those who begin in the Spirit and end in the flesh, who, though they seem to set out well, yet afterwards turn aside from the way of the gospel. Note, 3. Those will have a great deal to answer for upon whom the faithful ministers of Jesus Christ bestow labour in vain.

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 had passed his twelfth birthday, his father took him to the Synagogue, where he became A Son of the Law. The father thereupon uttered a benediction, "Blessed be thou, O God, who has taken from me the responsibility for this boy." The boy prayed a prayer in which he said, "O my God and God of my fathers! On this solemn and sacred day, which marks my passage from boyhood to manhood, I humbly raise my eyes unto thee, and declare with sincerity and truth, that henceforth I will keep thy commandments, and undertake and bear the responsibility of mine actions towards thee." There was a clear dividing line in the boy's life; almost overnight he became a man.

(ii) In Greece a boy was under his father's care from seven until he was eighteen. He then became what was called an ephebos, which may be translated "cadet," and for two years he was under the direction of the state. The Athenians were divided into ten phratriai, or clans. Before a lad became an ephebos, at a festival called the Apatouria, he was received into the clan; and at a ceremonial act his long hair was cut off and offered to the gods. Once again, growing up was quite a definite process.

(iii) Under Roman law the year at which a boy grew up was not definitely fixed, but it was always between the ages of fourteen and seventeen. At a sacred festival in the family called the Liberalia he took off the toga praetexta, which was a toga with a narrow purple band at the foot of it and put on the toga virilis, which was a plain toga which adults wore. He was then conducted by his friends and relations down to the forum and formally introduced to public life. It was essentially a religious ceremony. And once again there was a quite definite day on which the lad attained manhood. There was a Roman custom that on the day a boy or girl grew up, the boy offered his ball, and the girl her doll, to Apollo to show that they had put away childish things.

When a boy was an infant in the eyes of the law, he might be the owner of a vast property but he could take no legal decision; he was not in control of his own life; everything was done and directed for him; and, therefore, for all practical purposes he had no more freedom than if he were a slave; but when he became a man he entered into his full inheritance.

So--Paul argues--in the childhood of the world, the law held sway. But the law was only elementary knowledge. To describe it Paul uses the word stoicheia (4747). A stoicheion was originally a line of things; for instance, it can mean a file of soldiers. But it came to mean the ABC, and then any elementary knowledge.

It has another meaning which some would see here the elements of which the world is composed, and in particular, the stars. The ancient world was haunted by a belief in astrology. If a man was born under a certain star his fate, they believed, was settled. Men lived under the tyranny of the stars and longed for release. Some scholars think that Paul is saying that at one time the Galatians had been tyrannised by their belief in the baleful influence of the stars. But the whole passage seems to make it necessary to take stoicheia (4747) in the sense of rudimentary knowledge.

Paul says that when the Galatians--and indeed all men--were mere children, they were under the tyranny of the law; then, when everything was ready, Christ came and released men from that tyranny. So now men are no longer slaves of the law; they have become sons and have entered into their inheritance. The childhood which belonged to the law should be past; the freedom of manhood has come.

The proof that we are sons comes from the instinctive cry of the heart. In man's deepest need he cries, "Father!" to God. Paul uses the double phrase, "Abba! Father!" Abba (5) is the Aramaic word for Father. It must have been often on Jesus' lips, and its sound was so sacred that men kept it in the original tongue. This instinctive cry of man's heart Paul believes to be the work of the Holy Spirit. If our hearts so cry, we know that we are sons, and all the inheritance of grace is ours.

For Paul, he who governed his life by slavery to the law was still a child; he who had learned the way of grace had become a mature man in the Christian faith.

Barclay: Gal 4:8-11

Paul is still basing on the conception that the law is an elementary stage in religion, and that the mature man is he who takes his stand on grace. The law was all right in the old days when they did not know any better. But now they have come to know God and his grace. Then Paul corrects himself--man cannot by his own efforts know God; God of his grace reveals himself to man. We can never seek God unless he has already found us. So Paul demands, "Are you now going back to a stage that you should have left behind long ago?"

He calls the elementary things, the religion based on law, weak antipoverty-stricken. (i) It is weak because it is helpless. It can define sin; it can convict a man of sin; but it can neither find for him forgiveness for past sin nor strength to conquer future sin. (ii) It is poverty-stricken in comparison with the splendour of grace. By its very nature the law can deal with only one situation. For every fresh situation man needs a fresh law; but the wonder of grace is that it is poikilos (4164), which means variegated, many-coloured. That is to say, there is no possible situation in life which grace cannot match; it is sufficient for all things.

One of the features of Jewish law was its observance of special times. In this passage the days are the Sabbaths of each week; the months are the new moons; the seasons are the great annual feasts like the Passover, Pentecost and the Feast of Tabernacles; the years are the Sabbatic years, that is, every seventh. The failure of a religion which is dependent on special occasions is that almost inevitably it divides days into sacred and secular; and the further almost inevitable step is that when a man has meticulously observed the sacred days he is liable to think that he has discharged his duty to God.

Although that was the religion of legalism, it was very far from being the prophetic religion. It has been said that, "The ancient Hebrew people had no word in their language to correspond to the word 'religion' as it is commonly used today. The whole of life as they saw it came from God, and was subject to his law and governance. There could be no separate part of it in their thought labelled 'religion.'

"Jesus Christ did not say, 'I am come that they may have religion,' but, 'I am come that they may have life, and have it abundantly.' " To make religion a thing of special times is to make it an external thing. For the real Christian every day is God's day.

It was Paul's fear that men who had once known the splendour of grace would slip back to legalism, and that men who had once lived in the presence of God would shut him up to special days.

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, which Paul led up to in his preceding historical account of his own conversion and calling culminating in his confrontation with Peter over justification.⁷⁹ Paul first vindicated the doctrine of justification by faith alone, and then he clarified it (ch. 4).

Constable: Gal 4:1-31

B. Clarification of the doctrine ch. 4

In chapter 3 the Jews' preoccupation with the Law of Moses was foremost in Paul's mind. In chapter 4 he reiterated his argument for the benefit of Gentiles for whom religious syncretism and pagan idolatry were primary concerns. Whereas in chapter 3 Paul dealt mainly with justification (cf. 3:20), in chapter 4 his emphasis was primarily on sanctification (cf. 4:3).

Constable: Gal 4:1-11

1. The domestic illustration 4:1-11

Continuing his case for faith over the Mosaic Law Paul cited an illustration from family life. He did this to clarify the condition of believers as contrasted with nomists and to warn his readers to abandon nomism.

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 appointed to care for a young child and his property, a guardian. The purpose of all three comparisons was to clarify the difference between the previous historical period of spiritual immaturity and the present period of spiritual freedom.

Paul contrasted the spiritual immaturity of those living under the Mosaic Law with the spiritual maturity of those living by faith in Christ. Now, as then, a very young child is under the direction of others even though he may be the heir of a vast inheritance. Similarly people before coming to Christ by faith were under bondage. In the case of Jews their bondage was to the Law. In the case of Gentiles it was the restraints of pagan religion.

Paul used the term ta stoicheia tou kosmou ("the elemental things of the world") four times in his writings, twice in this chapter (vv. 3, 9) and twice in Colossians 2 (vv. 8, 20).

"The word stoicheia [elemental things] means primarily things placed side by side in a row; it is used of the letters of the alphabet, the ABCs, and then, because the learning of the ABCs is the first lesson in a literary education, it comes to mean rudiments,' first principles (as in Heb. 5:12). Again, since the letters of the alphabet were regarded as the elements' of which words and sentences are built up, stoicheia comes to be used of the elements' which make up the material world (cf. 2 Pet. 3:10, 12). This would be the natural meaning of ta stoicheia tou kosmou [elemental things of the world] unless the context dictated otherwise . . ."¹³¹

Some scholars have understood these elemental things as basic philosophical or religious teachings.¹³² Others believe Paul was referring to the material components of the universe: earth, water, air, and fire.¹³³ Still others believe he meant the host of spiritual beings that Satan heads up.¹³⁴ Other names for this vast company of demonic beings are "principalities," "powers," "the enemies of God," and "the rulers of this age" (Rom. 8:38; 1 Cor. 2:6, 8; 15:24, 26). Another view is that the elemental things are elementary stages of religious experience.¹³⁵ It seems to me that the context favors the first of these views. Verses 4 and 5 refer to the Law as that from which Christ redeemed "us" (i.e., his Jewish readers). For a Gentile the elemental things of the world would have been the teachings of pagan religion.

Paul contrasted the believer's condition before and after Christ's incarnation (cf. v. 4), not his condition before and after his conversion (justification). He was talking about stages in salvation history, not personal history.

4:4-5 God, the father of the child in the illustration, sent forth Christ when He determined the time was right.

"It would seem that when the time had fully come' (RSV, NIV) does not mean that a certain divinely appointed period had elapsed (so NEB?), or that certain divinely ordained events had to transpire (cf. 2 Thess. 2:3ff.), or that God sent his Son into the world when all the conditions were ripe for his appearance. In view of the fact that the word came' denotes in the context (cf. 3:23, 25) the eschatological event of the coming of Christ and of the principle of justifying faith, the thought is rather that the appearance of the Son brought the fulness of the time,' marking the end of the present aeon (cf. 1:4) and ushering in the future aeon."¹³⁶

God sent His Son to free those children whom the Law held in bondage and to elevate them to the status of full sons. In Roman culture the father determined the proper time to conduct the ceremony of passage. He took his child out from under the tutelage of his professional guardians and made him a free son. Normally he did this when his child turned 14.¹³⁷

Paul referred to both Christ's divine nature ("His Son") and human nature ("born of a woman"). The Messiah was born under the Mosaic Law that He alone fulfilled by keeping it perfectly (cf. Matt. 5:17).

"Verses 4-5 contain one of the most compressed and highly charged passages in the entire letter because they present the objective basis, the Christological and soteriological foundation, for the doctrine of justification by faith."¹³⁸

4:6 God also sent the Holy Spirit to indwell believers and to motivate us to approach God. The "heart" is the seat of the will (cf. Prov. 4:23). Our relationship with God can be intimate rather than formal. We can call Him "Daddy." "Abba" means that in Aramaic (cf. Mark 14:36; Rom. 8:15-16).

"However, we oversentimentalize this word when we refer to it as mere baby talk and translate it into English as daddy.' The word Abba appears in certain legal texts of the Mishna as a designation used by grown children in claiming the inheritance of their deceased father.¹³⁹ As a word of address Abba is not so much associated with infancy as it is with intimacy. It is a cry of the heart, not a word spoken calmly with personal detachment and reserve, but a word we call' or cry out' (krazo). . . .

". . . it would be presumptuous and daring beyond all propriety to address God as Abba had Jesus himself not bidden us to do so."¹⁴⁰

"The presence of the Spirit is thus a witness of their sonship."¹⁴¹

"The purpose of the Son's mission was to give the rights of sonship; the purpose of the Spirit's mission, to give the power of using them."¹⁴²

4:7 Consequently believers this side of the Cross are full sons and, in keeping with the custom of that day, full heirs. How foolish it would be then to go back under the bondage of the Law!

"All Christians are heirs of God by faith alone. But like the Old Testament there are two kinds of inheritance: an inheritance which is merited and an inheritance which belongs to all Christians because they are sons, and for no other reason."¹⁴³

Constable: Gal 4:8-11

The appeal 4:8-11

Paul next reminded his readers of their former way of life, the transformation that their adoption into God's family had wrought, and his concern that they were in danger of trading their future for a mess of pottage.

4:8-9 Before conversion Paul's readers (mainly Gentiles but some Jews) were slaves to religious traditions that, in the case of Gentiles, included counterfeit gods. Now at liberty they were in danger of turning back to the same slavery. They might return to a system that was weak (with no power to justify or sanctify), worthless (providing no inheritance), and elementary.

"For all the basic differences between Judaism and paganism, both involved subjection to the same elemental forces. This is an astonishing statement for a former Pharisee to make; yet Paul makes it--not as an exaggeration in the heat of argument but as the deliberate expression of a carefully thought out position.

"The stoicheia to which the Galatians had been in bondage were the counterfeit gods of v. 8; the bondage to which they were now disposed to turn back was that of the law."¹⁴⁴

"The demonic forces of legalism, then, both Jewish and Gentile, can be called principalities and powers' or elemental spirits of the world.'"¹⁴⁵

However these elemental things probably refer to all things in which people place their trust apart from the living God.¹⁴⁶ Both Jewish and Gentile converts had lived bound to worldly elemental forces until Christ released them. These forces include everything in which people place their trust apart from God: their gods to which they become slaves.

4:10-11 The Judaizers had urged Paul's readers to observe the Mosaic rituals. Here the annual feasts are in view. Paul despaired that they were going backward and that much of his labor for them was futile. They were not acting like heirs of God.

". . . Paul was always against any idea of soteriological legalism--i.e., that false understanding of the law by which people think they can turn God's revelatory standard to their own advantage, thereby gaining divine favor and acceptance. This, too, the prophets of Israel denounced, for legalism so defined was never a legitimate part of Israel's religion. The Judaizers of Galatia, in fact, would probably have disowned legalism' as well, though Paul saw that their insistence on a life of Jewish nomism' for his Gentile converts actually took matters right back to the crucial issue as to whether acceptance before God was based on the works of the law' or faith in what Christ had effected. . . .

"Yet while not legalistic, the religion of Israel, as contained in the OT and all forms of ancient and modern Judaism, is avowedly nomistic'--i.e., it views the Torah, both Scripture and tradition, as supervising the lives of God's own, so that all questions of conduct are ultimately measured against the touchstone of Torah and all of life is directed by Torah. . . .

". . . Judaism speaks of itself as being Torah-centered and Christianity declares itself to be Christ-centered, for in Christ the Christian finds not only God's law as the revelatory standard preeminently expressed but also the law as a system of conduct set aside in favor of guidance by reference to Christ's teachings and example and through the direct action of the Spirit."¹⁴⁷

Paul himself observed the Jewish feasts after his conversion (cf. 1 Cor. 16:8; Acts 20:16). However he did so voluntarily, not to satisfy divine requirements. He did not observe them because God expected him to do so but because they were a part of his cultural heritage. He also did so because he did not want to cast a stumbling block in the path of Jews coming to faith in Christ (1 Cor. 9:19-23; cf. Rom. 14:5-6). In other words, he did so to evangelize effectively, not to gain acceptance from God.

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, although he owns the whole estate. ² He is subject to guardians and trustees until the time set by his father. ³ So also, when we were children, we were in slavery under the basic principles of the world. ⁴ But when the time had fully come, God sent his Son, born of a woman, born under law, ⁵ to redeem those under law, that we might receive the full rights of sons. ⁶ Because you are sons, God sent the Spirit of his Son into our hearts, the Spirit who calls out, " Abba , ^a Father." ⁷ So you are no longer a slave, but a son; and since you are a son, God has made you also an heir.

^a 6 Aramaic for Father

4:1 What I am saying is that as long as the heir is a child,

Now the analogy changes slightly. The law has been depicted as a prison-warden (3:23) and a slave-attendant; now the law is viewed as guardian-trustee who is responsible for a little child until the child comes of age. The child (Greek nhvpio" , nçpios ) is here an infant, totally incapable of taking care of himself.

he is no different from a slave, although he owns the whole estate.

Plato's dialogue between Socrates and Lysis (cf. Gal 3:24) continues in this vein:

Socrates: Why do they maintain you all day long in constant servitude to somebody, so that, in a word, you do hardly a single thing that you desire? And thus, it would seem, you get no advantage from all your great possessions - nay, anyone else controls them rather than you - nor from your own person, though so well-born, which is also shepherded and managed by another; while you Lysis, control nobody, and do nothing that you desire.

Lysis: It is because I am not yet of age, Socrates.

4:2 He is subject to guardians and trustees

By Roman law until the heir came of age at fourteen, he was under a tutor named by the deceased father in his will. Then until the heir became twenty-five, he was under a curator appointed by the leader of the city. While these Latin terms do not correspond exactly with "guardian" (ejpitrovpo" , epitropos ) and "trustees" (oijkonovmo" , oikonomos ), they typify the situation of the underage heir in that society.

until the time set by his father.

While Roman law set the age at fourteen, the father had the right to adjust the age at which the heir would receive full legal rights. Bruce quotes from the will of a man named Eudaemon who lived in Oxyrhynchus, dated A.D. 126: "If I die before the said Horus and Eudaemon have completed twenty years, their brother Thonis and their maternal grandfather Harpaesis, also called Horus, son of Thonis, shall be guardian ( epitropos ) of each of them until he completes twenty years."

4:3 So also, when we were children, we were in slavery

When Paul says "we" he speaks of the Jewish nation among whom he grew up. Later, in verses 8 and 9 he will describe the similar situation of the pagan world.

under the basic principles of the world.

The "basic principles" (stoicei'a , stoicheia ) originally meant "things in a row." In this sense it could mean the ABC's of the alphabet, the basic teachings of a given subject (as in the "ABC's of military strategy"), or the physical elements of the world (fire, air, water, earth). A couple of centuries after Paul the word was used in reference to some sort of mystic powers in the heavens, similar to the forces of the Zodiac. As the word is used here in this context, it refers to "rudimentary religious teachings" possessed by all the human race, both Jew and Gentile.

4:4 But when the time had fully come,

When Paul points to a time that had "fully come," he mixes two images. The time had "fully come" for infant heirs to come of age (v. 2), but it was also a time when God's people as mere slaves were granted adoption into the family (v. 5).

Paul does not say what it was that marked this point in world history as the ripe moment for the incarnation of God's Son. It is perhaps hazardous to attempt to fathom the reasons for God's time-table, but several facts of history stand out. The Romans had made this moment uniquely ready by building a network of roads and establishing a stable government. Never before had travel been so easy and safe; not again for another 1500 years would it be so. The Greeks made their contribution through the universality of their language and the failure of their religion. It was an age of opportunity in communication, but an age when the traditional faiths had little to communicate. The Jews had made this moment in time ripe for the birth of the church by establishing synagogues throughout the known world, and by translating the Septuagint, the O.T. Scripture in Greek. When pioneer evangelists like Paul came to a new town, their gospel beachhead was the synagogue, where word of the true God and his promised Messiah was read every Sabbath. Perhaps all this was coincidence, but more likely it was the sovereign hand of God preparing the world so that Jesus would come "when the time had fully come."

God sent his Son, born of a woman, born under law,

Nothing in the history of the world had been as important as this sublime event. The Son who had shared God's glory from the beginning (John 17:5) would now empty himself (Phil 2:7) and become obedient to the Father's sending. Sent forth (ejxapostevllw , exapostellô ) into the world, Jesus became the "apostle" (ajpovstolo" , apostolos ) to do the Father's will (Heb 3:1).

Throughout the Old Testament, God had often sent angels to warn or assist his people. These heavenly creatures suddenly appeared and suddenly left. They did not stay to experience or participate in humanity. But Jesus did not just suddenly materialize into the Galilean countryside one day; by his humble human birth he took on real human flesh. Furthermore, Jesus put himself in submission to the same laws that bound all men. He fully entered the human predicament; his incarnation was complete.

4:5 to redeem those under law, that we might receive the full rights of sons.

Under the law the human race was bound as slaves and confined as incompetent children. The legal doom of guilt hung over our head. But Jesus entered the picture to "redeem" us, to "legally buy us out" (ejxagoravzw , exagorazô ) of our bondage. (See the same word in 3:13, where Christ "redeemed us from the curse of the law, having become a curse for us.")

4:6 Because you are sons, God sent the Spirit of his Son into our hearts,

Just as God sent forth (ejxapevsteilen , exapesteilen ) his Son into the world (v. 4), God also has sent forth ( exapesteilen ) the Spirit into our hearts. The basis of our having the Spirit within us is our sonship.

the Spirit who calls out, " Abba , Father."

The Jews sometimes prayed in the synagogue to "our Father," using a more formal expression. But never did they use Abba , a child's word for father used only in the affectionate intimacy of the family circle. "So far as can be ascertained, Jesus was unique in applying this designation to God."

In the agony of Gethsemane the cry from the lips of Jesus was " Abba , Father" (Mark 14:36). The only other uses of the term Abba in the New Testament are Romans 8:15 and this verse in Galatians. It is significant that in both of Paul's uses the context is that of being adopted into the family of God, and the verb "cry out" (kravzw , krazô ) is used. The Romans passage especially emphasizes that we are not adopted into a spirit of slavery and fear, but into a spirit of sonship. In our utter extremity we who are God's children can call with affectionate intimacy to our Father for help.

4:7 So you are no longer a slave, but a son;

Because God sent his Son and his Spirit in a wonderful act of grace, we are welcomed into the heavenly family. Though we deserve to be no more than lowly slaves (or even less!), we are sons. This truth has special implications for the Galatians and all other legalists. Mature faith is not the faith that adheres the most strictly to the letter of the law and the rigors of the regulations. Mature faith is the faith that loves God as a Father, the faith that follows in his steps as a son.

and since you are a son, God has made you also an heir.

As in the parallel in Romans 8:15-17, those who are adopted into the family become heirs of the family inheritance. By faith we become heirs of the promise made to Abraham, and by sharing the Spirit we become joint-heirs with Christ (Rom 8:17).

4. The Folly of Turning Back (4:8-11)

⁸ Formerly, when you did not know God, you were slaves to those who by nature are not gods. ⁹ But now that you know God -- or rather are known by God -- how is it that you are turning back to those weak and miserable principles? Do you wish to be enslaved by them all over again? ¹⁰ You are observing special days and months and seasons and years! ¹¹ I fear for you, that somehow I have wasted my efforts on you.

4:8 Formerly, when you did not know God,

Having addressed the Jewish Christians in verse 3, Paul now turns his attention to the Gentile Christians. In their past they worshiped in the darkness of ignorance. Though they were well meaning, they were idolaters who did not know the true God. Their previous plight is well described by Paul in Ephesians 2:11-12.

you were slaves to those who by nature are not gods.

As a consequence of their darkened ignorance they were formerly "slaves," just as the Jews had been slaves. The difference is that while the Jews were enslaved to the written code of the Law, the Gentiles were enslaved to idols. These idols were not "gods" with power to act; they were not even alive. Isaiah mocked such people who carved a god out of one end of a log and burned the other end to bake bread (Isa 44:9-20). Jeremiah said (10:5) of the idols of the nations:

Like a scarecrow in a melon patch,

their idols cannot speak;

they must be carried

because they cannot walk.

Do not fear them;

they can do no harm

nor can they do any good.

4:9 But now that you know God-or rather are known by God-

But in Christ these Gentiles came to know the one true God and find salvation in his grace. Paul is quick to point out, however, that knowing God is not a one-way street. It is not as if we earn salvation by learning or knowing certain mystic secrets, as the Gnostics were later to teach. We obtain salvation when we are introduced to God, and when he acknowledges us. It is the last part, being known by God, that is really the most crucial.

While the two Greeks words for "know" in v. 8 and v. 9 are synonyms meaning much the same thing, there is still a shade of difference in their meaning. In v. 8 the word "know" reflects the Greek word oida ( oida ), which sometimes means merely that a fact has come within the scope of someone's perception. On the other hand the word used in v. 9 is ginwvskw (ginôskô ), which usually goes beyond mental perception to describe the forming of a relationship with someone through actual involvement with that person. The two verses set in juxtaposition seem to say this: "You previously did not even know who God is, but in Christ you actually met God and entered an intimate relationship with him."

how is it that you are turning back to those weak and miserable principles?

Having left the dark ignorance of idolatry, these Gentile Christians were wanting to "turn back." But notice something quite surprising here: when these people "turn back," it is not to worship idols again. In this context they "turn back" when they submit to weak and miserable legalism! From the Christian perspective, there is little difference between the pagan and the Jew. Both are on the same level, enslaved to "weak and miserable principles."

These principles (Greek stoicei'a , stoicheia ) are the very same things that held God's children captive in v. 3. They are called "weak" (ajsqenh' , asthenç , "sickly") and "miserable" (ptwcav , ptôcha , "impoverished") because they are impotent to produce salvation.

Do you wish to be enslaved by them all over again?

English translations mask the intensity of Paul's question, which originally had threefold emphasis on the idea "again." Note the emphasis in this literal translation: "How can you return AGAIN to the puny, poor principles, to which AGAIN you AGAIN want to be enslaved?"

The Galatian Christians, especially the former Gentile idolaters among them, apparently thought they would be stepping up to the next level above Christ when they accepted circumcision and other requirements of the law. In fact, Paul told them, they were reverting right back to where they started!

4:10 You are observing special days and months and seasons and years!

Keeping a sacred calendar (formerly the pagan one, now the Jewish) was evidence that these people were, in fact, reverting to their old ways. What was to be gained by observing special days (especially the Sabbath) and months (the new moons of Num 28:11-15) and seasons (annual feasts such as Tabernacles, Passover, and Pentecost) and years (such as the Sabbath year and the year of Jubilee)? Would God be impressed by their attention to detail in the old law? Would they earn more of God's favor?

It should be noted that commentators who take the "principles" ( stoicheia ) as "elemental spirits" (v. 9) often see in this verse some reference to the Zodiac. Noticing a similarity to the "seasons and days and years" marked off by the stars, planets, sun and moon, they read into this passage some kind of misguided dependence on astrology. The clear context of Paul's arguments, however, clearly deals with the law.

4:11 I fear for you, that somehow I have wasted my efforts on you.

Just as in 2:2, if Paul's converts fall prey to legalism, then his efforts have been wasted. In that passage, as well as in the present verse, the literal translation is "lest somehow in vain" he ran or toiled. Since Paul was thoroughly familiar with the Old Testament, he may have been consciously reproducing the thought of Isaiah, "I have labored to no purpose; I have spent my strength in vain and for nothing" (49:4).

F. ARGUMENT SIX: PAUL'S

PERSONAL PLEA (4:12-20)

1. Paul's Former Welcome (4:12-16)

¹² I plead with you, brothers, become like me, for I became like you. You have done me no wrong. ¹³ As you know, it was because of an illness that I first preached the gospel to you. ¹⁴ Even though my illness was a trial to you, you did not treat me with contempt or scorn. Instead, you welcomed me as if I were an angel of God, as if I were Christ Jesus himself. ¹⁵ What has happened to all your joy? I can testify that, if you could have done so, you would have torn out your eyes and given them to me. ¹⁶ Have I now become your enemy by telling you the truth?

4:12 I plead with you, brothers, become like me, for I became like you.

This is the most personal, earnestly emotional section of Paul's letter. His urgent tone is reflected in the word "plead" (also translated "beseech" or "beg"). Since Paul had so completely given his heart to them, why can they not return the favor to Paul? In order to reach the Galatian people, Paul crossed cultural and religious barriers that were virtually unthinkable for a person who had grown up as a Jew. But now, ironically, his converts had cut themselves off from Paul by re-erecting those same barriers and standing at the very point from which Paul had originally come!

You have done me no wrong.

In 2 Cor 7:2 Paul assured the Corinthians he had done them no wrong; here he says the same of the Galatians toward himself. There was no need for either side to feel alienated or suspicious. They were friends! They were brothers!

4:13 As you know, it was because of an illness

The exact nature of Paul's illness has excited a good deal of speculation. Possible clues in this text and elsewhere in the New Testament suggest several possible ailments. (1) Sir William Ramsay, who did important pioneer archaeological work concerning Paul's missionary journeys, believed the ailment was malaria. Paul could have contracted the disease in the lowlands of Pamphylia (Acts 13:13), causing John Mark to flee back to Jerusalem, and Paul himself to seek relief and recovery in the higher altitude of Pisidian Antioch. This proposal has in its favor that it explains how Paul's ailment could be the reason that he had come to Galatia to preach (v. 13b). (2) Verse 14, on the other hand suggests that the ailment was epilepsy. The literal translation of "treat me with scorn" is "spit out at." This unfriendly gesture was a common way to ward off the effects of the evil eye or the evil spirit thought to be responsible for strange behavior such as epilepsy. (3) Verse 15 may suggest that the ailment was eye disease. It has been suggested that Paul suffered scarring from his eye scales in Acts 9:18, and that this was perhaps the reason he failed to recognize the high priest in Acts 23:5. Even apart from Paul's unusual experiences, eye disease was a common problem in the Roman world. Perhaps it was sympathy for Paul's red, watering eyes that caused the Galatians to treat him so kindly at first. (4) Another possibility is the physical effects of the stoning in Lystra (Acts 14:19) or other instances of persecution (2 Cor 11:23-27).

No final answer can be given to the question of Paul's ailment. It may or may not be associated with his "thorn in the flesh" (2 Cor 12:7) which the Lord gave him to keep him from becoming conceited. The point to remember in the context of Galatians is that Paul came to them a sick man, one they could have treated with disdain, but they welcomed him into their hearts.

that I first preached the gospel to you.

The literal translation of this clause, "I preached to you the former time," has led some to believe that at the time of this epistle Paul had been in Galatia exactly twice. Following the North Galatian theory, this would have been Acts 16:6 and 18:23. In line with the South Galatian theory, both could have been on the first journey, Acts 13:14ff. and 14:21. It is not necessary, however, to take the words so literally. By New Testament times the expression "the former time" (toÉ provteron , to proteron ) had come to be used in a broader sense to mean simply "earlier."

4:14 Even though my illness was a trial to you, you did not treat me with contempt or scorn.

While the Corinthians said "his bodily presence is weak (or sickly)," the Galatians were gracious enough to overlook what was apparently obnoxious and offensive in Paul. His condition could rightly have been a "trial" to them, whatever the exact nature of the ailment. While the first reaction would have been to avoid him as disgusting or shun him as demon-possessed, the Galatians opened their hearts. They did not treat him with contempt (Greek ejxouqenevw , exoutheneô , "despise") or with scorn (Greek ejkptuvw , ekptyô , "spit out at").

Instead you welcomed me as if I were an angel of God, as if I were Christ Jesus himself.

Although people often cannot get past the negative first impression of disease or deformity, the Galatians accorded Paul a warm welcome. Recognizing him to be a messenger of God, they treated him as if he were an angel - even as if he were Jesus himself. All of this is being recounted by Paul in a desperate attempt to restore the warm friendship and trust that previously existed between them.

4:15 What has happened to all your joy?

What had changed? When Paul first came to them they rejoiced and "congratulated themselves that this messenger of God had come with such good news." The Greek word for "joy" (makarismov" , makarismos ) is a form of the word "blessed" (makavrio" , makarios ) used by Jesus in the Beatitudes. It depicts a state of joy and blessedness for which one is to be congratulated. Earlier, then, there were congratulations all around; now there is stony silence.

I can testify that, if you could have done so, you would have torn out your eyes and given them to me.

"I will take the witness stand," said Paul, to testify officially and formally what their state of mind had been. They felt such love for Paul that they would have given him anything - even their very eyes. (Whether this identifies the nature of Paul's illness is by no means certain.) Most likely this figure of speech identifies what is very precious to any person (cf. Matt 5:29) and was used by Paul to show the extreme degree of their love.

True friends will make any sacrifice. The ancient writer Lucian told this story of two Scythian friends: In order to ransom his friend Amizoces from captivity, Dandamis sacrificed his eyes. When Amizoces was set free he put out his own eyes, because he could not bear to see his friend blind.

4:16 Have I now become your enemy by telling you the truth?

Again, what had changed? What had now made Paul their enemy? The problem, as the Galatian Christians well knew, was that they had been won over by certain legalists who had followed Paul to Galatia. The same situation had happened in Antioch (Acts 15:1) and in Corinth (2 Cor 12:11-19).

2. Paul's Present Pains (4:17-20)

¹⁷ Those people are zealous to win you over, but for no good. What they want is to alienate you [from us], so that you may be zealous for them. ¹⁸ It is fine to be zealous, provided the purpose is good, and to be so always and not just when I am with you. ¹⁹ My dear children, for whom I am again in the pains of childbirth until Christ is formed in you, ²⁰ how I wish I could be with you now and change my tone, because I am perplexed about you!

4:17 Those people are zealous to win you over, but for no good.

These "Johnny-come-lately" legalists had made an all out effort to win the following of the Galatians. To "be zealous" (zhlovw , zçloô ) meant "to be stirred, to be enthusiastic" toward someone. It meant "to admire or commend someone" in either a good sense or a bad sense, depending on the ulterior motives. For this reason the word is sometimes translated "be zealous" and other times is translated "be jealous." The key to understanding the word lies in the heart - good or bad - of the zealous/jealous person.

What they want is to alienate you [from us], so that you may be zealous for them.

Just like a modern-day cult, the Galatian legalists used isolation from the greater Christian community as their weapon. They gushed with admiration and attention to the young Christians in Galatia, so that they would receive admiration in return. Note how different this attitude is from Paul's desire that his converts not say, "I follow Paul" (1 Cor 1:12).

4:18 It is fine to be zealous, provided the purpose is good,

It can be good or bad to be "stirred with enthusiasm." Paul himself told the Corinthians, "I am zealous for you with a godly zeal" (2 Cor 11:2). Christ was consumed with "zeal" for his Father's house (John 2:17). Christians are to have zeal for others (2 Cor 9:2), for the right (1 Pet 3:13), and for good works (Titus 2:14). In the Greek translation of the O.T. this is the same word used when God is "jealous" for his people (Exod 20:5).

and to be so always and not just when I am with you.

There is a quiet but stinging rebuke in these words. The Galatians had earlier felt "zealous" for Paul, and in the good sense of the word this was fine. But now that Paul's back was turned, their zeal was redirected to the legalists and was distorted by their corrupt motives.

4:19 My dear children, for whom I am again in the pains of childbirth

Paul's births pains may be understood in two different ways. (1) Since the Galatians had fallen back into relying on the "weak and miserable principles" of the law (v. 9), it was necessary to go through the travail of winning their loyalty to Christ all over again. (2) Since they were making no progress in the inner recreation of the new self (Eph 4:22-24), the anguish and struggle of the process had been shifted to Paul. At issue is whether the Galatians had ceased to be Christians at all, or had merely stalled out in their growth. Either way, it was most unfair that the burden was shifted back to only Paul.

until Christ is formed in you,

The ultimate goal of salvation is not just free passage to heaven for sinful, unregenerate souls. Salvation is the entire healing process, whereby the ruined and lost creature is called back to God and recreated into the image of his Creator (Eph 4:24). This reformation can only happen when Christ dwells in our hearts by faith (Eph 3:17) and we are led by his spirit (Rom 8:9). William Temple offered the classic illustration of this point when he said,

It is no good giving me a play like Hamlet or King Lear and telling me to write a play like that. Shakespeare could do it; I can't. And it is no good showing me a life like that of Jesus and telling me to live a life like that. Jesus could do it; I can't. But if the genius of Shakespeare could come and live in me, then I could write plays like that. And if the Spirit of Jesus could come and live in me, I could live a life like that.

4:20 how I wish I could be with you now and change my tone,

Paul realized all too well how cold and argumentative his words might seem. Though some people criticized Paul's weak personal appearance in contrast with his epistles (2 Cor 10:10), Paul would gladly have assumed a position of weakness just to be with them. Perhaps if they could meet eye to eye, and heart to heart, Paul could make them understand! Present circumstances (unknown to us today), however, made it impossible for Paul to go to Galatia and appeal to them in person.

because I am perplexed about you!

The word "perplexed" (ajporou'mai , aporoumai ) means literally "unable to go in any direction; having nowhere to turn." Translators have caught the tone of Paul's frustration by saying, "I honestly don't know how to deal with you" (Phillips) and "I am at my wits' end about you!" (Moffatt).

G. ARGUMENT SEVEN:

ALLEGORY OF HAGAR & SARAH (4:21-31)

²¹ Tell me, you who want to be under the law, are you not aware of what the law says? ²² For it is written that Abraham had two sons, one by the slave woman and the other by the free woman. ²³ His son by the slave woman was born in the ordinary way; but his son by the free woman was born as the result of a promise. ²⁴ These things may be taken figuratively, for the women represent two covenants. One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar. ²⁵ Now Hagar stands for Mount Sinai in Arabia and corresponds to the present city of Jerusalem, because she is in slavery with her children. ²⁶ But the Jerusalem that is above is free, and she is our mother. ²⁷ For it is written:

"Be glad, O barren woman, who bears no children;

break forth and cry aloud, you who have no labor pains;

because more are the children of the desolate woman

than of her who has a husband." ^a

²⁸ Now you, brothers, like Isaac, are children of promise. ²⁹ At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now. ³⁰ But what does the Scripture say? "Get rid of the slave woman and her son, for the slave woman's son will never share in the inheritance with the free woman's son." ^{b 31} Therefore, brothers, we are not children of the slave woman, but of the free woman.

^a 27 Isaiah 54:1 ^b 30 Gen. 21:10

4:21 Tell me, you who want to be under the law, are you not aware of what the law says?

After all the arguments from both O.T. law and everyday life, Paul now prepares to make his final appeal. He will return to Scripture one last time and make an allegorical interpretation of the Genesis account of Hagar and Sarah and the births of their sons. The legalists in Galatia who are so eager to keep the law should listen very closely to this lesson from the law.

The allegorical method was popular in ancient times, and included among its frequent practitioners were Plato, various Stoics, Philo, and the Christian writer Origen. While the allegory as a form of argument is not as persuasive to modern minds, we should not disdain its value for other cultures. (We who climax our sermons with "shaggy dog" stories to evoke an emotional response should not be hasty to criticize Paul's carefully reasoned use of this allegory!)

4:22 For it is written that Abraham had two sons,

At the age of 86 Abraham became the father of Ishmael (Gen 16:16) and at the age of 100 he became the father of Isaac (Gen 21:5).

one by the slave woman and the other by the free woman.

When Sarah had finally given up on ever bearing a child for Abraham, she reasoned that her handmaiden Hagar could serve as surrogate mother in her place (Gen 16:2). This was apparently an accepted practice in their culture and was repeated by Rachel and Jacob (Gen 30:3). When Hagar presented Abraham a son, succeeding where her mistress had failed, she quickly felt superior to Sarah and began to despise her. The jealous wife and the concubine came to have such bitter relations that only an intervention of the Lord kept Hagar and the baby from being driven out (Gen 16:4-9). Sixteen years later, when Isaac had been born and was being weaned, tempers again flared (Gen 21:8-10). This time there was no reconciliation; Hagar and her teenaged son were cast out.

4:23 His son by the slave woman was born in the ordinary way;

This verse is the key to the validity of Paul's allegory. Unlike many allegories where the associated ideas are purely arbitrary, there is a logical connection here between the ancient story and the argument at hand. Ishmael, "born in the ordinary way" (literally, "born according to flesh"), logically symbolizes all those who try to make it on their own. His birth "according to flesh" was not a sinful thing, it was merely an inadequate thing in contrast to the power of God.

but his son by the free woman was born as the result of a promise.

Isaac, on the other hand, was born "through promise." His birth was so far removed from normal processes that some Jewish theologians even construed it to be a virgin birth. Notice how little mention of Abraham is made when the promised son is born in Gen 21:1-2, "Now the LORD was gracious to Sarah as he had said, and the LORD did for Sarah what he had promised. Sarah became pregnant and bore a son. . . ." Isaac, "born as the result of a promise," logically symbolizes all those who cannot make it on their own and must rely on God's gracious promises.

4:24 These things may be taken figuratively,

Literally, "which things are being allegorized" (ajllhgorouvmena , allçgoroumena ). It is Paul's own statement that this is an allegory. He has perhaps chosen this form of expression, much in the same way a preacher may choose an illustration, for its value in reaching someone's heart or will. Like any illustration, it does not of itself prove anything; rather, it helps to illustrate the truthfulness of what has already been shown to be true.

Allegorizing can easily be distorted and abused. Philo, a Jewish philosopher living in Alexandria, made this his primary approach to Scripture. In his treatment of the creation in Genesis, for instance, "light" is knowledge, the "earth" is sense-perception, etc. Three centuries later in the same city, the Christian theologian Origen employed a similar approach to Scripture. Beneath the surface "literal" meaning was a deeper "moral" meaning, while even deeper than that was the spiritual "allegorical" meaning which Origen preferred. What Paul is doing with this verse is a different matter, however. His associations are logical, not arbitrary, and his argument has already been proven by other means.

for the women represent two covenants.

The two women and the two sons they bore can logically represent two great covenants of Scripture. One covenant is that of Moses; the other covenant is that of Abraham, the promise which found fulfillment in Christ. On the one side are the legalists - those who lack faith in God and try to make it on their own. On the other side are the believers - those who know they cannot make it on their own and put all their trust in God. In the following chart the items which are not specifically mentioned in Scripture will be placed in parenthesis:

LEGALISTS BELIEVERS (Ishmael) Isaac Born in ordinary way Born as result of promise Mother - Hagar Mother - (Sarah) Slave Free Mt. Sinai (Mt. Zion) Present Jerusalem Jerusalem Above Is in slavery Is free Born for slavery Born for freedom Persecutor Persecuted Born in ordinary way Born by power of Spirit Is cast out Is made heir It is especially interesting that in the application of this allegory to Paul's audience, the original roles have been reversed. The Gentile children of Ishmael are free in Christ, while the Jewish children of Isaac are in bondage through the Law. While the teachers of legalism in Galatia may have been arguing that Jews are free and Gentiles are cast out, Paul shows that exactly the opposite is true.

One covenant is from Mount Sinai and bears children who are to be slaves: This is Hagar.

Paul does not just arbitrarily assign the law-keepers on the wrong side. They belong on the side of Hagar and Ishmael because they stand for man-made works. The Judaizers have abandoned the place of Abraham (the father of faith) and Isaac (the product of faith). By their choice of Mt. Sinai over Mt. Zion they have cast their lot as children of Hagar, born to be slaves.

4:25 Now Hagar stands for Mount Sinai in Arabia

Paul's statement here has occasioned a number of interpretative positions, as listed by Bruce. (1) The text has been corrupted, and the original read, "Now Sinai is a mountain in Arabia." But why would Paul bother to teach such an obvious lesson in geography? (2) The name Hagar is somehow to be connected with the Semitic word for "rock" or "crag" (Heb. hagar , Aram. hagra , Arab. hagar ). But a rock is not a mountain, and "Hagar" is certainly not the name for that particular mountain where Moses received the Law. (3) The reference is to el-Hegra , 200 miles north of Medina. But this has little connection with the argument Paul is making. (4) Much more likely is that Paul is simply stating the obvious conclusion to be drawn from his allegory thus far. Hagar and her do-it-yourself descendants in Galatia represent the mountain where the covenant of law was given.

and corresponds to the present city of Jerusalem, because she is in slavery with her children.

For Paul the center of legalism was Jerusalem, the city where he had studied at the feet of Gamaliel. More than locations in geography, however, Jerusalem represented an attitude, a state of mind, a way of approach to God. All those who were children of this Jerusalem were enslaved under the Law, as Paul had earlier proved (3:23-4:9).

4:26 But the Jerusalem that is above is free, and she is our mother.

The concept of the heavenly Jerusalem is found later in two other books of the New Testament. Hebrews 12:22 speaks of "the heavenly Jerusalem, the city of the living God," which is located at "Mount Zion." Abraham had faithfully looked forward to this city, "with foundations, whose architect and builder is God" (Heb 11:10). Revelation speaks of "the new Jerusalem, which is coming down out of heaven from God" (3:12; 21:2, 10ff.). A preview of this concept can be found in the Septuagint version of Psalm 87:5 (LXX 86:5), "'Zion is my mother,' a man will say."

Thus linked with Abraham and people of faith from all generations, the believer lays claim to a heavenly heritage. Believers in Christ belong to the heavenly city and it will be their destiny.

4:27 For it is written: "Be glad, O barren woman, who bears no children; break forth and cry aloud, you who have no labor pains;

At this point Paul returns to the drama of Hagar and Sarah. While the lowly handmaiden came to gloat in her fertility, the barren wife felt all the more keenly her childless plight. But when the Lord finally stepped in to fulfill his promises, the aged Sarah brought forth a son. Sarah's victory became a frequent theme of the Old Testament, and Isaiah had this in mind when he predicted that the restored Jerusalem would have greater glory that her pre-exile counterpart (Isa 54:1-8). It is the beginning of Isaiah's cry of triumph for the holy city which Paul is quoting at this point in Galatians.

because more are the children of the desolate woman than of her who has a husband."

It was true for Sarah that her descendants through Isaac came to be more numerous that the descendants of Ishmael. It was true for Isaiah that the restored city of Jerusalem eventually regained, and in some ways surpassed, the size and glory of the original city. But most of all it is true for Paul that ushering the Gentile Christians into the family of God will bring a multitude which no man can count around the throne of God. The size and glory of the church easily surpasses the Jewish kingdom(s) at any point in their history.

4:28 Now you, brothers, like Isaac, are children of promise.

It is logical and reasonable to say that Christians belong with Isaac, while legalists belong with Ishmael. We who know we cannot earn salvation by our own works must depend upon God's promise of salvation by grace through faith. Like Abraham, we walk by faith; like Isaac, our very sonship is a product of God's promise.

4:29 At that time the son born in the ordinary way persecuted the son born by the power of the Spirit. It is the same now.

It does not escape Paul's notice that another parallel can be drawn in the analogy between Ishmael/Isaac and legalists/believers: the ordinary son persecutes the Spirit-born son. When baby Isaac had reached the end of his infancy, at the celebration in Isaac's honor the teenaged Ishmael began mocking and taunting his little half-brother (Gen 21:8-10). In a similar way, when God's grace-children come of age and enjoy freedom in Christ, it is simply more than their older legalist brethren can stand!

To say that God's grace-children are "born by the power of the Spirit" is a reminder of the beginning of Paul's arguments in 3:2-5. It was by faith, not by works of law, that the Galatians received the Holy Spirit. Even more fundamental than this, however, is the truth that the Spirit is the procreating power who produces spiritual birth. As Jesus told Nicodemus, a man must be "born of water and the Spirit" to enter God's kingdom (John 3:5). Paul echoed this same truth when he spoke of "rebirth and renewal by the Holy Spirit" (Titus 3:5).

4:30 But what does the Scripture say? "Get rid of the slave woman and her son,

Now Paul comes to the bottom line. Especially for those in Galatia who were so enamored with the Old Testament: what does that Scripture say? The slave woman and her son must go. This was a drastic action, apparently contrary to social custom and Abraham's own preferences (Gen 21:11), but that was the final outcome nevertheless.

for the slave woman's son will never share in the inheritance with the free woman's son."

The code of Hammurabi (paragraph 170) required that "the children of the wife shall divide the property of the father's house equally with the sons of the bondmaid; the son and heir, the son of the wife, shall choose a share (first) and take it."

Bruce notes here "a basic gospel truth: legal bondage and spiritual freedom cannot coexist."

4:31 Therefore, brothers, we are not children of the slave woman, but of the free woman.

"Therefore" brings us to a final summing up of the evidence. Which side - legalists or believers - stands with Ishmael in do-it-yourself works, slavery to law, and persecuting their innocent brothers? And which side - legalists or believers - stands with Isaac in spiritual birth through God's promise, freedom in Christ, and suffering unjust persecution from their brothers? Clearly the logical conclusion is that the legalists are rightly classed with Ishmael and are cast out; the believing Gentiles are rightly classed with Isaac and will inherit the blessings of freedom.

A similar point was established in Rom 9:7-9, that through Isaac (not through Ishmael) the true descendants of Abraham will be reckoned. "It is not the natural children who are God's children, but it is the children of the promise who are regarded as Abraham's offspring."

-College Press New Testament Commentary: with the NIV

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

McGarvey: Gal 4:4

but when the fulness of the time came, God sent forth his Son, born of a woman, born under the law

McGarvey: Gal 4:5

that he might redeem them that were under the law, that we might receive the adoption of sons. [In this paragraph Paul resumes the metaphor begun at Gal 3:24 ; but from a slightly different point of view. There, law, or the tutor, was prominent; here, the son, or pupil, is the chief object of consideration. The point now illustrated is the reason why the bondage of the law preceded the liberty of the gospel. It was for purposes of development, similar to those by which youth is trained to manhood. The child in this instance is regarded as wholly subject to the terms of a will (though that of a living father, as appears later). Though the will provides that the son shall eventually be heir of all things, yet for the present he is so hampered, governed and restricted by the inflexible terms of the will that his condition differs, so far as comfort and freedom are concerned, in no respect from that of a bondservant, or slave. His person is under the care of guardians, and his estate is under the direction of stewards, and he can in no way expect to have his affairs bettered until the time has elapsed which is fixed by the will as the period of his subserviency, or minority. Thus, says the apostle, both Jews and Gentiles, as one common, congregate body, or heirs in God's sight, were held in bondage either to the law of Moses or some other form of law, which laws are collectively described as the rudiments of the world. But when the time arrived which was stipulated in the will for the termination of this period of tutelage, then God took the steps for the liberation of the ward (which steps were also outlined beforehand in the promise to Abraham, and referred to in the types of the will as recorded by Moses), and sent forth his Son to effect the liberation of the ward. At Gal 3:13 the apostle has already suggested that this liberation was to be effected by the son taking the place of the ward, etc. He shows, therefore, the steps by which the Son took upon him this wardship. He took upon him the nature of the ward by becoming flesh, being born of a woman (Joh 1:14), and he assumed the state of the ward, for he was born under the law and thus came under the wardship. And his gracious purpose in all this was to redeem all those under ward and bring them to the estate of sons (2Co 8:9) -- adopted sons.]

McGarvey: Gal 4:6

And because ye are sons, God sent forth the Spirit of his Son into our hearts, crying, Abba, Father .

McGarvey: Gal 4:7

So that thou art no longer a bondservant, but a son; and if a son, then an heir through God . [And being made sons by the Son through the operation of faith (Joh 1:12), the Spirit of Christ is bestowed upon us to bring us to blissful realization of our sonship, so that we may speak to God, calling him Abba, Father. Abba is the Syriac for father. The Syriac and Greek names are both used by Paul, probably that all the tender associations which, to either Jews or Greeks, clustered around the paternal name, might be, at the sound of the sacred word, transferred to God. Thus, by the blessed ministration of Christ, all who believed on him in Galatia passed from servitude and wardship to the estate of sons and heirs -- Rom 8:17]

McGarvey: Gal 4:8

Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods

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 Jewish law as a pædagague, while Christians, as sons of full age, were led, not by the law, but by the Spirit of adoption, whereby they cry, "Abba, Father," and that it is, therefore, unworthy of them to return to the weak and beggarly elements of the law.

ii. He Observes (ver. 13) on the eagerness with which the Galatians had formerly embraced his preaching, that he may shame them for so lightly departing from it.

iii. He introduces (ver. 21) a new argument from an allegory drawn from Abraham's history. His wife Sarah, a "free woman," bore him Isaac as his son and heir, by whom were represented Christians, the free-born sons of God, free from the bondage of the law, and in due time heirs of Abraham's blessing. His bondwoman Hagar bore him Ishmael, who was cast out, and who represented the Judaisers, to be shut out from the blessing promised by God to Abraham.

Ver. 1. — Now I say. This is closely connected with vers. 24 and 25 of the preceding chapter, where it was said that "the law was our schoolmaster to bring us unto Christ, but after that faith is come we are no longer under a schoolmaster." He proceeds to prove this at greater length, and begins with the example of a child who is under tutors.

The heir, as long as he is a child, differeth nothing from a servant. An infant, as the Greek word is, who has not yet attained to years of discretion, inasmuch as he is under a tutor and a pædagogue, and cannot exercise the right of dominion over his property, is in the position of a slave rather than a lord, nay, he is subject to a slave, viz., his pædagogue, and is under tutors and governors.

Ver. 2. — Governors. Stewards who administer his property.

Until the time appointed. The prescribed day when the power of the tutor came to an end, i.e., the date when the heir was twenty five years of age, which in many places is the age of majority.

Ver. 3. — Even so we. That is the Jews, whom he so describes in chap. iii. 25.

When we were children. Like boys untaught in the knowledge, and therefore in the love of God and His righteousness.

Under the elements of the world. 1. Serving the letter of the Old Law. For the law, as being imperfect, was first given to the world, i.e., to the Jews, and through the Jews to all nations, to teach them the rudiments of faith and piety. But the Gospel, succeeding the law, teaches their perfection. As Justinian calls his Institutes the "elements of the law," and as we speak of the elements of grammar, philosophy, and music, so here the Apostle speaks of the law as elementary. As boys, says Anselm, learn the elements, and their conjunction, but do not understand the words and sentences composed from them until they proceed to higher branches of learning, to which they can only attain by first learning the elements, so the Jews had the elements in their ceremonies, of which they did not understand the meaning, until by these elements, as their elevators, they come to the faith of Christ.

S. Paul calls the men of the world by the name of the world. The reference is first to the Jews, then, by metonymy, to all men. God willed to open, in one corner of the world a school, where He might teach men the rudiments of faith and piety, until He should open everywhere schools where they were most learnedly taught.

2. More properly and naturally the elements of the world are the days, months, times, and years of verse 10. These he calls elements byan allusion to Gen. i., where it is said that God created the elements of the world in seven days, and then rested on the seventh day, and instituted the Sabbath as a memorial among the Jews of His creative rest. The days are thus called elements, because in them the elements were created, and their creation represented by metonymy on the Sabbath. Or they may be so called because time governs the world and all in it, as the generation, corruption, and succession of things. Accordingly, in grateful recollection of God's providence, disposing by sun and moon the succession of the seasons and of day and night, He willed that Sabbaths, new moons, and other days should be observed by the Jews, that they might continually recognise God as the Creator and Preserver of all things, through the instrumentality of these stated feasts, till, being better taught by the Gospel, they should worship God in spirit and in truth.

Erasmus, however, thinks that the world here by catachresis stands for whatever has the nature of visible and transitory things, such as the ceremonies of the Old Law, which, in Col 2:20, he calls "the rudiments of the world." But this is not the usual meaning of the word with the Apostle, nor is it the meaning in Col 2:20, as I will prove when I come to comment on it. Cf. also infra, notes on verse 9.

We were in bondage. Theophylact explains this from the analogy of the child under tutors. As this child differs nothing from a slave, so, when we were children in the knowledge of Christ and the love of God, we were, like slaves, under the aforesaid elements of the world, and under the tutorship of the Old Law.

Ver. 4. — But when the fulness of the time was come. When the time fixed beforehand for the end of the law and the beginning of the Gospel was fully come, we were transferred from the servitude of the law to the freedom of sonship. S. Bernard ( Serm. 1 de Adventu ) explains the passage somewhat differently: " The fulness and abundance of temporal things had brought about forgetfulness and famine of eternal things. It was at the moment when temporal things held sway that eternal things opportunely arrived." But this is a symbolical rather than literal explanation. Literally, the fulness of time is not the abundance of temporal things, but the full completion of the predetermined time.

God sent forth His Son, as His legate or Apostle, with full instructions to act on His behalf. He sent His Son, not by change of place, as though He left heaven and arrived at earth; but the Son, remaining where He was, in heaven and on earth, took a new role, viz., that of a Human Ambassador from God to man.

Made of a woman. Woman here denotes, not corruption, but the female sex, and applies as well to a virgin as to another woman. Made of a woman denotes conception without a male, from the sole substance of the mother. From this it clearly follows that Christ did not assume a heavenly body, which He brought to earth by passing through the Blessed Virgin as through a pipe, as the Valentinians formerly, and the Anabaptists now teach, but that His body was formed from the Virgin.

Made under the law. Though Christ, even as man, was not subject to the law, because He was still the Son of God, the giver of the law, yet of His own free-will He observed it, and of His own free-will submitted Himself to circumcision, and to its other ceremonial enactments. Made, therefore, denotes, not obligation, but practice; not right, but fact.

To redeem them that were under the law. By paying the price, might bestow on them Christian liberty The reference is to the bondage of the law, not of sin.

That we might receive the adoption of sons. (1.) The Son of God was made of a woman Son of man, that He might make the sons of men sons of God. " God was made man," says S. Bernard, " that man might be made God." (2.) This adoption is by grace, by which we obtain not only a right to be heirs of God the Father, but also participation in the Divine Nature, the Holy Spirit Himself, and sonship with God. (3.) Although all the righteous, even before Christ, were sons of God by adoption, yet the Apostle calls them all slaves—( a ) because, although the righteous were truly sons of God, yet they had not the status of sons, but only of slaves, being under the law, and consequently under the spirit of servile fear. ( b ) Because they had not the right of sonship through the law, but through their faith in Christ yet to come; and they belonged, therefore, more to the New Law than to the Old, as Augustine proves happily and exhaustively ( contra Duas Epp. Pelag. cap. 4). ( c ) Because they lacked the fruit of adoption, in being unable to discern their heavenly inheritance before Christ revealed it. ( d ) Because Christ, in setting us free from the yoke of the law, substituted for it in the New Law the one spirit of adoption and of love.

Ver. 6. — The Spirit of His Son. The Holy Spirit, who proceeds from the Father and the Son. This is an argument from effect to cause, as when we say, "Where there is smoke there is fire." God first sent forth the Spirit of His Son to us, from which it followed that we became sons of God. Because we are sons, therefore, we know that He hath sent forth the Spirit of His Son, else should we not be sons. Because, therefore, denotes not so much the efficient cause as the logical reason.

Or, better still, we may connect the particle because with the cry, " Abba, Father." God hath sent forth His Spirit, not to make you sons, but to make you cry, " Abba, Father."

Crying. Causing you to invoke God ardently, confidently, with filial affection. It is the clamour of the heart, not of the mouth, as in Exo 15:15.

Abba. The Hebrew Ab, the Syriac Abba, which in Greek and Latin becomes Abbas, denotes father. See my notes to Rom 8:15. As this place is a terror to the lukewarm, who rarely experience this feeling of filial prayer, so does it inspire the devout, who seek it within with a hope of salvation and enjoyment of their heavenly inheritance.

Ver. 8. — Howbeit then. When you were pagan unbelievers, and lived in ignorance of God.

Which by nature are no gods. But only in the estimation of man.

Ver. 9. — But now after that ye have known God, &c. Known by God, as beloved sons of their Father. " God is ignorant of no one," says S. Jerome, " but He is said to know those who have exchanged error for piety." Better still, it may be rendered, made to know, taught by God, by a common Hebraism. The Hiphil ("he caused to know") and the Hophal ("he was made to know") have no exact equivalent voice in Latin or Greek, and are, therefore, expressed by a participle, with a loss of the force of the original Hebrew. Cf. 1 Cor. viii. 3. In other places, God is said to know when He makes us to know; and the Holy Spirit is said to cry aloud, or to pray, when He makes us cry aloud or pray. Cf. Rom 8:26. The meaning of the verse is, therefore, this: Since you have been taught by God inwardly by His grace, outwardly by our preaching what is the way of salvation in Christ, why do you turn again to the elements of the law, to be taught perfection by them? You are like a metaphysician beginning again the elements of grammar, or a runner returning from the goal to the starting-point. You were once near the goal of salvation; why then go back to the place you started from? You were theologians taught by God; why do you return to the law, as though you had lost your rights and were beginning again?

To the weak and beggarly elements. What are these? 1. Augustine and Ambrose understand by the phrase the sun and moon, and the idols formerly worshipped by the Galatians, and see a reference to the false gods mentioned above in verse 3. Tertullian, in a similar vein, says ( de Præscript. c. 33): " The Apostle censures Hermogenes, who, by introducing matter as uncreated, compares it to the uncreated God, and by making a goddess as mother of the elements, sets her up as an object of worship side by side with the one God." But the objection to this explanation is that the Galatians had no wish to return to Gentilism but to Judaism; and this the whole Epistle, with its condemnation of the Jewish ceremonies, clearly shows.

2. The explanation of Chrysostom, Theophylact, and Œcumenius is better. According to them, these elements are the sun and moon, to which the Galatians wished to return, not to serve them as gods, as they had been used to do before they embraced Christianity, but to determine by their courses the Sabbaths, New Moons, and other Jewish feasts. He calls these elements weak and beggarly with reference to God, whose support they require continually, without which they are weak, and even unable to exist. If God withdrew His hand, they would sink into the nothing from which they came. That S. Paul is referring to the sun and moon appears from the fact that they are properly the elements of the world, as he styled them in verse 3, and also because he asks, " Why turn ye again " to the things which you used to worship? Among the Galatians these of course were not the Jewish ceremonies, but the sun and moon.

3. But the best explanation is that of Jerome, Theodoret, Anselm, and Tertullian ( contra Marcion, v. 4), who understand by these elements the Sacraments, and feast-days, and other ceremonies of the Old Law, which were given to the Jews, as the first rudiments of faith and piety, and through them to the whole world, and which were, as I have said in the notes to verse 3, symbols of the creation and government of the world. They are beggarly, and, as Tertullian calls them, fallacious, because they neither contain nor confer grace, but need for this the power of Christ. They are also weak, because they are of themselves of no efficacy to justify or sanctify; for without faith in Christ they could justify no one, nay, even with that faith they did not justify by themselves and ex opere operato, but only ex opere operantis, i.e., by the faith of the receiver. Accordingly, they were done away with when Christ came.

That this last explanation is the correct one is evident from what follows; for S. Paul goes on to say, " Ye observe days and months, and times and years," by which he gives them to understand that these were the elements that they served.

Moreover, this explanation is much the more simple and pertinent. For these elements, that is to say, these festal days they did observe, but they did not worship the sun and moon. Nor can it be said with strict truth that whoever observes the first day of the month is a moon-worshipper, or that one who keeps the Lord's Day is a sun-worshipper, when the Lord's Day is merely identified with Sunday, because the best of all days is assigned to the chief of all the heavenly bodies.

It may be objected that the word again is opposed to the explanation, and implies that the Galatians, as being formerly worshippers of the host of heaven, had returned to this worship, and not to Jewish observances, to which they had not been addicted.

I reply that S. Paul regards all men without distinction as having been under the law as their pædagogue, and accuses the Galatians of again setting up, by their action, the obsolete rites of Judaism.

But the answer of Adam is perhaps better, who refers the word again, not to the whole but to the part, as signifying only that slavery was restored in general, but not in this or that particular. The Galatians had at one time served idols, and afterwards Judaism, and they are here exhorted not to become slaves once more, whether to demons or to Jewish shadows. So we might say to a Lutheran who had embraced the Catholic faith, and afterwards lapsed into Calvinism: How can you fall into Calvinism again, that is into heresy? It is not Calvinism that is the significant word, but lapse, and the force of the question lies in its appeal against deserting the Catholic faith for heresy of any kind whatsoever.

Ver. 10 . — Ye observe days, and months, and times, and years. As S. Augustine ( Ep. 119 and Enchirid. 79) and Anselm understand the elements to be the sun, moon, and idols, so do they understand this verse to mean days that were lucky or unlucky, according as astrology made them so. But Chrysostom and Jerome and others explain the days to be the Jewish Sabbaths; the months to be the new moons, and the seventh month, which was held sacred throughout; the times to be the stated feasts of the four seasons—the Passover, Pentecost, the Day of Atonement, and the New Year; and the years to be the seventh year of remission of debts, and the fiftieth year of jubilee. By the observance of days, months, and years, S. Paul means the ceremonies of the Old Law as a whole.

From this appears the error of the heretics, who infer from this that the feasts of the Church are condemned. If they were, then would the heretics themselves be condemned for keeping Sunday? What is condemned here is the observance of the Jewish feasts only. These are happily distinguished from those observed by Christians, by Gregory Nazianzen, in his Whitsuntide Oration, in which he says: " The Jew keeps feast days, but it is according to the letter; for by observing the corporeal law he attains not to the spiritual. The Gentile keeps feast days, but it is according to the body, in revelling and wantonness. [Accordingly Lucian ( Saturnalia ) bids that nothing be done during the time of the feast, whether in public or in private, but what pertains to sport, to pleasure, and to lust; nay, the feasts of the heathen were obscene in themselves, witness those of Venus, Priapus, and Bacchus, in whose honour every abomination was practised]. We Christians keep feasts, but only such as are pleasing to the Spirit. "

Jerome, too, says: " Any one may say that if it is not lawful to observe days, and months, and times, and years, then we do what is forbidden in observing Wednesdays, and Good Friday, and the Lords Day, and the Lenten fast, and the Easier solemnities, and the Whitsuntide festivities, and the days set apart in different places in honour of the martyrs. A wise and simple reply to this will be that the Jewish feast-days differ from ours. We do not observe the feast of unleavened bread, but that of the Cross and the Resurrection, nor do we number our weeks to Pentecost as the Jews did, but celebrate one coming of the Holy Spirit." From which we may observe that, in S. Jerome's time, days were set apart in honour of the martyrs, and that the practice is approved by him.

 Ver. 12 . — Be as I am. As you see me neglecting Jewish feasts, relying on my freedom in the Gospel, so do you neglect them and make use of the same freedom. I would be your leader into the land of liberty; follow me, therefore, and care nothing for what the Jews may say about the necessity of the Old Law.

I am as ye are. I live as a Gentile, and adapt myself to your needs, so far as I can with a safe conscience.

Ye have not injured me at all. Ifanybody, it is yourselves that you have injured. I do not say this in anger, but from love and pity. S. Jerome observes that the Apostle soothes here any feelings wounded by the rebuke of chap. iii. 1.

Ver. 13.— Through infirmity of the flesh I preached the Gospel unto you. S. Jerome explains this to mean that he gave them the first and weak elements only of the faith, because of their weakness with regard to spiritual things. He also gives as a second interpretation of infirmity of the flesh, Paul's sicknesses and headaches, and as a third, his persecutions, poverty, and sufferings in general, which might make him seem an Apostle, weak, miserable, and despicable, and so unable to gain the respect of the Galatians.

Ver. 14. — And my temptation which was in my flesh ye despised not. Erasmus takes temptation in the active sense, viz., as though Paul had tempted the Galatians by his unattractive presence and speech. But it is better to take it passively, as being identical with the object of temptation. The meaning then is: You did not despise me in my weakness and my abject condition, which had the effect of making me a temptation to you, but you received me as an angel, nay, as Christ Himself. [ Note.—The Vulgate is: "And your temptation which was in my flesh."]

Ver. 15 . — Your blessedness. You beatified me for my sufferings for the faith, and as it were said to yourselves: Happy are we in having such an Apostle! "Happy they who have the privilege of hearing and seeing Paul!"  S. Augustine is said to have wished to see three things—Christ on earth in the flesh, Rome at the height of her power, and Paul thundering in his preaching.  S. Paul now asks the Galatians what had become of their former opinion of him; why they had so soon changed their minds, and given up their love for him, which was once ardent enough to make them pluck out their eyes for him; and inquires whether he had become their enemy for telling them the truth, viz., that no one is justified by the law, but only by faith in Christ.

Ver. 17.— They zealously affect you. The Judaisers do all they can to woo you to espouse their cause, and to bring you into subjection to their law, but their object is not good.

They would exclude you. Some texts read include here, which gives a very good meaning. These Judaisers are like crafty wooers, who, when they are seeking to win a wealthy wife, show her every kind of honour and service, and humour her whims in everything; but when they have attained their object, they shut her up, appoint custodians of her person, and treat her as a slave. They are now promising you, Galatians, great things; but they want to shut you up under the law, and shut you out from the liberty that is in Christ.

That ye might affect them. It is not friendship that animates them. They want to gain your confidence, that you may surrender to them, and become their disciples, and give, them ground for public boasting.

Ver. 18 . — But it is good to be zealously affected always in a good thing. It is good to imitate others, but only in what is good. [The Vulgate reading is in the imperative: Be zealously affected always to the good in what is good.]

Observe that the first good can be taken in the neuter, for what is good, or in the masculine. If the latter be read, then the meaning is: Do not be zealously affected towards Judaism, which is evil, but take as your models good Christian men like myself, whose manner of life among you ye know. You followed me when I was with you; you should do the same in my absence, for a good man is always to be imitated, whether absent or present. This is a hint that in the Apostle's opinion it was his absence which had been the cause of their lapse into Judaism.

Ver. 19 . — My little children. I begat you to Christ by the Gospel, and now that you have left Him for Judaism, I travail in birth of you again, till you learn to look to Christ for grace and justification, and not to the law. " The Apostle here," says Chrysostom, " Speaks of a mother's anxiety over her children. You see the feelings of a mother rather than of a father; you see his nervousness, and the cry of pain, much more agonising than that of a woman in travail." As the Blessed Virgin bore Christ in the flesh but without pain, so did Paul labour with Christ spiritually, though with pain and grief, and strive to form the Galatians for Christ, that He might be all in all to them.

S. Ambrose ( de Isaac et Animâ, c. 8) says, with equal piety and point: " There [in the Cross and in baptism] did your mother travail; there did she who bore you labour. There are we born again, for they are brought forth in whom the image of Christ is formed. He tells us how Christ was formed in His Spouse. Set me as a seal upon thy heart, as a seal upon thine arm. Christ is the seal upon the forehead, that we may ever confess Him; on the heart, that we may always love Him; on the arm, that we may always work for Him; so that, if it be possible, His whole likeness may be expressed in us, and He be our seal whom God the Father hath sealed."

Let those note who desire to convert souls to Christ, that they must labour and toil like a woman in travail. Hence the question is asked in Job xxxix. 1: " Knowest thou the time when the wild goats of the rock bring forth? or canst thou mark when the hinds do calve? . . . They bow themselves, they bring forth their young ones, they cast out their sorrows "—where the reference is to the belief that the hinds suffer more acutely than most animals in parturition, a belief that was shared by Aristotle and Pliny. S. Gregory takes this passage mystically of preachers who, like hinds in labour, bring forth offspring to Christ with tears and sorrow.

" I see," he says, " that Paul is like a hind bringing forth its young with great pain; for he says, 'My little children, of whom I travail in birth again.' See the pain, see the labour he suffered; even after he was delivered he was conspelled to give life again to his offspring when it had perished. " (Morals xxx. 21)

Let bishops, too, learn from S. Paul to be not so much fathers as mothers to their subjects, as S. Bernard says excellently ( Serm. 25 in Cant.). " Learn to be mothers, not lords, to those under your charge. Seek to be loved rather than feared; and if sometimes there is need of severity, let it be that of a father, not of a tyrant."

Ver. 20.— I desire to be present with you now, and to change my voice. I would wish to say orally what a letter cannot sufficiently express; I would wish to coax, to beseech, to implore you, to treat you as a mother does her children, to manifest in every way a mother's affection, that I might persuade you to do what I wish.

See what love makes men do. Paul makes himself a father, and becomes a boy with his children. So King Agesilaus, to amuse his boy, would lay aside his purple and his sceptre, to ride on a stick for him; and when one of his court remarked on his levity, he retorted: " Hold your tongue, for when you have children of your own, then I will give you leave to laugh at your king's folly." So here Paul would say that a mother's love knows no bounds, no shame; for it no toil is too great, nothing is too trivial or too shameful.

I stand in doubt of you. "I am ashamed," as some render it, but wrongly. The meaning is: I am perplexed; I do not know what to say to you to persuade you. Maldonatus gives two interpretations: (1.) I have not obtained the expected fruit of my preaching, therefore I am confounded; and (2.) I do not know whether you are Christians or Jews.

Ver. 21. — Do ye not hear the law? A vigorous question. If you will not listen to me, will you not listen to the law, that you think so much of, for it will point you from itself to Christ?

Ver. 22. — Abraham had two sons. Ishmael, by his handmaiden, Hagar, who was, therefore, but a wife of secondary rank; and Isaac, by Sarah, his wife of honour. The latter was his heir; the former received such gifts as the father chose to give him. Cf. Gen. xxv. 5, 6.

Ver. 23 . — He who was of the bondwoman. Ishmael was born according to the laws of natural generation, by which Abraham, though an old man, was able to raise up seed from his youthful bondwoman, Hagar.

He of the freewoman was by promise. Isaac was not born according to the usual laws of generation, for Sarah, his mother, was then sterile by age, so that Abraham could not in the order of nature beget a son by her. He was born by promise, i.e., by the supernatural power of God, in fulfilment of the promise made to Abraham.

Ver. 24. —Which things are an allegory. An allegory with rhetoricians is a continued metaphor. With ecclesiastical writers it is identical with a type or figure in which things and events of the Old Testament represented their parallels in the New.

For these are the two covenants. Sarah and Hagar signify respectively the two covenants, the New and the Old. There are four senses of Scripture: (1.) The literal, as e.g., when it is said that Abraham begat Ishmael of Hagar naturally, and Isaac of Sarah supernaturally; (2.) the allegorical, as when it is said, " These are the two covenants ;" (3.) the tropological, of which we find an example in verse 29; (4.) the anagogical, which is used in verse 26.

The first covenant referred to here is that made by God with Moses on Mount Sinai, in which God promised to be the God of the Hebrews, and to give them the land of Canaan, and the Hebrews on their part promised to keep the law of their God, whether moral, judicial, or ceremonial. The second covenant is that made with Christ and Christians at Jerusalem, in which God promised to be the God of the Christians, and to give them a heavenly inheritance; and the Christians on their part promised by Christ and His Apostles to preserve the faith of Christ, and to obey His precepts. This latter appears throughout the Gospels, and especially in the record of the Last Supper, given by S. John in chap. xiii. et seq. There Christ confirmed this covenant in His own blood, as is narrated by SS. Matthew, Mark, Luke, and Paul.

The one from the Mount Sinai. The Old Covenant, given from Mount Sinai, made slaves of the Jews, by bringing them under the shadows of burdensome ceremonies, obliging them to obedience under fear of punishment, or by the promise of earthly goods, such as abundance of corn and wine and oil.

Which is Agar. Hagar the slave typifies the covenant of slavery.

Ver. 25. — For this Agar is mount Sinai in Arabia. Mount Sinai was called Hagar by the Arabs, according to Chrysostom and others. But this explanation is forced, and leaves a gap in the argument. As we have just seen, Hagar represents the Old Covenant given on Mount Sinai, and this is the sense of the passage.

In Arabia. Even the Arabs typify this Jewish slavery, for they themselves are subject to it. Hence the saying, "the Arabian pipe," mentioned by Julius Pollux, which shows their servile condition, since slaves only (and they for the most part came from Arabia) used to practise the art of music. The Old Covenant of slavery was, therefore, fitly entered into in Arabia, i.e., on Mount Sinai. Chrysostom adds: " Hagar in Hebrew denotes dwelling, Sinai temptation, Arabia falling, Ishmael the hearing of God." Jerome says: " Hagar shows by its meaning that the Old Covenant would not be for ever; Sinai, that it would be a temptation; Arabia, that it would perish; Ishmael, as the name of one who heard only the commandments of God but did not do them, a rough man, a man of blood, the enemy of his brethren, that the Jews would be hard and harsh, enemies of Christians, hearers only of the law, and not doers."

S. Jerome again says tropologically: " Those Christians are born of Hagar who look only at the shell of Holy Scripture, and serve the Lord in fear. Those are born of Sarah who treat the Old Covenant as an allegory, and seek for its spirit, and who serve the Lord in love." See also the remarks of S. Augustine ( contra Duas Epp. Pelag. cap. 4), where he lays down that Abraham, Noah, Moses, and all the righteous men of the Old Covenant, were really children of the New, inasmuch as they were justified by the same faith in the Incarnation and Passion of Christ as Christians, and lived by the same grace and the same love of Christ; while, on the other hand, Christians who keep the law from fear of punishment are children of the Old and not of the New Covenant.

Which is joined to that which now is Jerusalem. So the Vulgate. S. Jerome and Chrysostom take it of a literal vicinity to Jerusalem, inasmuch as Jerusalem borders on the desert in which Sinai is situated, the hills of Idumæa alone intervening. But these hills comprise the whole of Idumæa, which is a large tract, and, therefore, it cannot be said Sinai is joined to Judæa. It would be more accurate to say that it was widely separated from it.

S. Thomas interprets it to mean that Sinai is joined to Jerusalem, not by nearness, but by a continuous road, because the Hebrews went from Egypt by a straight road through Sinai into Judæa. But this is too far fetched. In the same way the Red Sea, and Egypt itself, might be said to be joined to Judæa.

Accordingly, it is better to understand the words to mean that the conjunction is not of place but of likeness.

With this agrees the Greek word here, συστοιχεί, which means kinship or likeness. Στοίχειν means to go forward in order, or to stand in one's place. So grammarians call the letters of the alphabet στοιχει̃α, because they are joined in a certain order. Philosophers call the elements—earth, air, fire, and water—by the same name, because each of them has its due place, and its relation to the others. Also verses are called στίχοι, and lines in order, στίχαι. Hence, as Budæus says, kindred things are called σύστοιχα, and συστοιχία is a series of similar things duly arranged. So here, of Mount Sinai it is said that it, συστοιχει̃, i.e., it has a similarity, it is in the same series or order of things as Jerusalem, because it represents it by a convenient type.

This it does (1.) because, as Mount Sinai is sterile in the desert, so is Jerusalem in its ceremonies. Moreover, the law was given in the first, preserved in the second. (2.) Sinai was outside the Promised land; the Jerusalem of the law is outside the Church of Christ, whether militant or triumphant. (3.) Which is more germane to the Apostle's purpose; as Sinai nourished and brought up slaves whether Jews or Arabs, and as from it proceeded a servile law, with the sound of the trumpet, with thundering and earthquake, which, therefore, suitably drove its votaries into obedience by fear; so is now Jerusalem, so far as its life and doctrine are concerned, Sinaitic, and produces slaves to the shadows of the law, who obey through fear only. (4.) Sinai is related to Jerusalem also, because the Jews, who received the law at Sinai, were the fathers of those who kept it in Jerusalem; and as the I fathers were, so are the sons.

By metonymy, Sinai and Jerusalem are put for their inhabitants. As Hagar the bondwoman signified the bondage of the Old Covenant, so Mount Sinai, in bringing forth slaves, typified Jerusalem, which did the same. Such as Sinai was, such is Jerusalem. The former was the parent of the slaves, so too is the latter.

Subjoined is a tabular statement of the typology used here:—

SLAVERY

FREEDOM Hagar the bondwoman

Ishmael, a slave, born after the flesh

The law given at Sinai

The earthly Jerusalem, the synagogue of the Jews, in bondage

The Jews immersed in the shadows of the ceremonial law. Two wives

Two sons

Two covenants

Two cities

Two sons Sarah the freewoman.

Isaac, a freeman, born according to promise.

The Gospel given at Sion.

The heavenly Jerusalem, by grace the mother of all the faithful, free.

The faithful who enjoy the grace of Christ.

Jerusalem which now is. The earthly Jerusalem is contrasted with the heavenly, the transitory with that which is to endure for ever.

It may be noted that Jerusalem is not compounded of Jebus and Salem, as Erasmus and others have thought, but of a Hebrew word meaning he shall see, and Salem, in allusion to Gen 22:14. Hence the meaning of the word is the vision of peace.

And is in bondage with her children. The reference is of course to Hager. As she, a bondwoman, bore Ishmael, he and his descendants inherit their mother's status; so does the Old Covenant, typified by her, bring forth bondmen. On the other hand, as Sarah was a free woman, her children are free, as are the children of the New Covenant.

The slavery of the Old Covenant consisted mainly in two things, in its obliging men to obedience by fear, and in burdening them with a multitude of dumb ceremonies, which were of no avail to justification. On the other hand, the liberty of the Gospel consists in its leading us to obedience through love, and in teaching us to worship God in spirit and in truth. It has no doubt its own ceremonies, nut they are all aids only to the spiritual life.

Ver. 26.— But Jerusalem which is above is free, which is the mother of us all. The Christian Church, typified by Sarah, the mistress, is contrasted with the Jewish synagogue, typified by Hagar, the bondwoman, in four points: It is above; it is Jerusalem; it is free; it is a fruitful mother.

1. Why is it said to be above? Because ( a ) Christ, its Head, descended from heaven, and thither ascended to rule the Church from above. ( b ) Because the Church is perfected by heavenly things, faith, hope, and charity, which come from above ( c ) Because, the efficacy of the Sacraments is from above, and shows God Himself present in His Church, as though He had come down from above. ( d ) Because her conversation is in heaven, and there with her Spouse are her heart and treasure. ( e ) Because she is striving for her eternal crown laid up in heaven. Cf. Rev 21:2.

2. Why is she called Jerusalem? Because Jerusalem means the vision of peace. This God provides for His Church, so that she rejoices, not in earthly but in heavenly peace, according to the promise of her Lord. "Peace I leave with you, My peace I give unto you" (S. John xiv. 27). This peace comes from a good conscience towards God, self, and all men. Literally too the Church is entitled to be called Jerusalem, because there she had her beginning, as the Jewish Church had at Sinai. Hence the prophets repeatedly designate the Christian Church by the names of Sion or Jerusalem.

3. Why is she called free? Freedom is fourfold: ( a ) Civil, to which is opposed the status of slaves. ( b ) Moral, by which is excluded slavery to passion and lust, to the fear of adversity. In this the Stoics placed the perfection of happiness, and desired that every man should be able to say of himself: Though the world were shattered around him, its fragments would strike, but not daunt him ( Hor. Odes, iii. 3, 7). ( c ) Spiritual, springing from that perfect charity which casts out fear, by which we are able to serve God, not in servile fear, but in filial love; not with material ceremonies, but in spirit and in truth. This is the freedom in the Apostle's mind here. ( d ) Celestial, which excludes all slavery of mind or body to pain, and is the perfect bliss of mankind.

The Church already enjoys moral and spiritual liberty; by hope and desire it tastes beforehand the heavenly freedom it is one day to possess.

4. Why is she called a mother? Because out of Gentile barrenness, which was subject to devils, the Church has been collected, and has borne, and still bears, many spiritual children to Christ, and this not from Jews alone, but from Jews and Gentiles, without distinction.

Ver. 27. — Rejoice, thou barren. Rejoice, 0 Church, called out of the Gentiles; thou who wast once barren, without faith in God, and formerly not wont to bear children to Him—now that thou art espoused to Him break forth and cry. The synagogue, whose husband was the law, or even God Himself, not as a father tender, but as a lawgiver terrible, brought forth Jews only according to the flesh. But the Church embraces as a mother all the nations that believe on Christ. Therefore the synagogue has borne to God comparatively a small number of spiritual children. She bare the Prophets, the Patriarchs, and a few other righteous men, and that not in her own strength, but by the power of Christ, the father of the New Covenant.

The Apostle quotes Isa. liv. 1. The Jews indeed interpret the passage of their return to the earthly Jerusalem. The Millenarians understood it of the thousand years of sensual happiness which they pretended that the Saints would spend on earth after the Day of judgment, as Jerome testifies of them. S. Paul, however, makes it clear that Isaiah was speaking of the happiness and fruitfulness of the Christian Church. Of this S. Ambrose writes very beautifully ( de Virgin. lib. i.): " The Church is immaculate in conception, fruitful in offspring, a virgin in chastity, a mother in her family. We are born of a virgin who has been impregnated, not by a man but by the Spirit; who brings forth, not with bodily pain but with angelic rejoicing; who feeds her children with milk, not of earth but of the Apostles. She is a virgin in the Sacraments, and a mother in the virtues she produces. She is a mother to the nations, and Scripture testifies to her fruitfulness, saying: 'The desolate hath many more children than she which hath an husband.' Whether we interpret this of the Church among the nations, or the soul of each individual, in either case she is married to her heavenly Spouse by the word of God, without any deviation from the path of chastity."  S. Jerome, too, says, in his comments on this passage: " The Church, long time barren, bore no children before Christ was born of the Virgin; but when she bore to Abraham, i.e., the elect father, Christ as Isaac, the laughter of the world, whose very name spoke of heavenly mysteries, then she brought forth many children to God. "

Abraham in Hebrew is (according to Jerome) the elect father, with a mighty sound.

1. Abraham was first called Abram, the lofty father, and as such begat Ishmael from Hagar. Then when he entered into a covenant with God, and received the promise of the birth of Isaac, and of the possession by his seed of the land of Canaan, his name was changed to Abraham, the father of a great multitude, i.e., of a numerous offspring, to be begotten of Isaac according to the flesh, and of Christ according to the spirit. This is a sounder interpretation of the name than that given by Jerome.

2. Symbolically, Abraham represents God. From Hagar, the bondwoman, i.e., from the synagogue, he begat Ishmael, the bondservant, i.e., Moses and the Jews, who were under subjection to the Old Law. To them Abraham was a lofty father, giving the law in thunder from the heights of Sinai, and manifesting himself as a great and terrible Lord. On the other band, Abraham, i.e., God, begat from Sarah, the freewoman, i.e., the Church, Isaac, laughter, who represented Christ and His followers, heirs of the promises. To them Abraham was the father of a great multitude, gathered by Christ out of all nations, and regenerated by faith and baptism. Or if we take S. Jerome's interpretation of Abraham as denoting the elect father with a mighty sound, then we see the fulfilment of the name in the preaching of John Baptist, of Christ, and the Apostles, who with a loud voice called all nations to enter into the kingdom of God.

3. Isaac, i.e., Christ, is said to be born of Sarah, i.e., the Church, not as though the Church were actually the mother of Christ, or existed before Him, but because, in the Divine mind, the Church was, as it were, prior to Christ, and stood for His mother. For God first called the synagogue into existence, and then substituted for it the Church. Consequently, He had in His mind the idea of the synagogue first, of the Church second; and out of this He decreed that Moses should be born as the eldest son of this idea, and that he should reduce to actuality the remaining parts of the idea by instituting the synagogue. Similarly, He willed the creation of the Church, and the birth of Christ, as the first-born of His idea of the Church, who should carry out the idea, and found the Church of which He should be Himself the chief cornerstone. Hence Christ and Christians are called children of the promise and of the predestined purpose of God, because their existence was the product of the Divine will as the father, and of the Divine thought as the mother.

Ver. 28 . — Now we, brethren, as Isaac was, are the children of promise. Since he was born of one barren through age—not according to the flesh, but according to the promise of God.

Ver. 29. — He that was born after the flesh. Ishmael, born naturally of Hagar, persecuted Isaac, born supernaturally of Sarah, according to the Divine promise, and so a type of the spiritual children of the New Law. The reference is to Gen. xxi. 9. From a comparison of these two passages it is evident that the mockery mentioned was a sort of persecution, the sort of sport that cats have with mice. So in 2Sa 2:14: "Abner said to Joab, Let the young men now arise and play before us," where the play was a mortal combat. Jerome and others think that the reason why Ishmael persecuted Isaac was because his envy was stirred up by the festivities indulged in at Isaac's weaning, and because he was jealous of the birthright assigned to his brother by promise. Hence it appears that he was hostile to the promised Seed, i.e., to Christ.

So it is now. As formerly Ishmael mocked and persecuted Isaac, so now have the Jews mocked and crucified Christ, the King of liberty, and are still pursuing with bitter hatred His followers. So too are they persecuting you, 0 Galatians, that they may enslave you, and turn you from the right way. See the comments of Jerome and Rupert on Gen 21:9.

Ver. 30.— Nevertheless what saith the scripture? Cast out the bondwoman and her son. Although Abraham shrank from this proposal of Sarah, yet God approved it, and bade Abraham do as Sarah demanded, not only because her demand was lawful and right, but also because his action would be a type of future events. The rejection of Hagar and Ishmael would typify the rejection of the Jewish synagogue, and its exclusion from the blessings of the Church, for persecuting Christ and His followers. Allegorically, Christians, as freemen, are inheritors of Abraham's blessing, while the Jews are shut out from it, because they are envious bondmen, persecutors of Christian freemen, just as Ishmael was forbidden to share with Isaac the paternal roof. The bondman was driven away from the freeman.

Commentary -- Other

Evidence: Gal 4:5

There is no difference between Jew and Gentile . Both must be put " under the Law" first, before the gospel can redeem them. Why would any sinner see any need to be redeemed, if he didn’t first see himself as a lawbreaker? Until each Commandment is applied to the conscience, sinners will not see sin as being " exceedingly sinful." The Law must also be preached in conjunction with future punishment. It has been well observed that " Law without consequence is nothing but good advice." The world must be made to understand that God is going to judge the world " in righteousness."

Evidence: Gal 4:6

QUESTIONS & OBJECTIONS

"How can you know that you are saved?"

A two-year-old boy was once staring at a heater, fascinated by its bright orange glow. His father saw him and warned, "Don't touch that heater, son. It may look pretty, but it's hot." The little boy believed him, and moved away from the heater.

Some time later, after his father had left the room, the boy thought, "I wonder if it really is hot." He then reached out to touch it and see for himself. The second his flesh burned, he stopped believing it was hot; he now knew it was hot! He had moved out of the realm of belief into the realm of experience.

Christians believed in God's existence before their conversion. However, when they obeyed the Word of God, turned from their sins, and embraced Jesus Christ, they stopped merely believing. The moment they reached out and touched the heater bar of God's mercy, they moved out of belief into the realm of experience. This experience is so radical, Jesus referred to it as being "born again."

The Bible says that those who don't know God are spiritually dead ( Eph 2:1 ; Eph 4:18 ). We are born with physical life, but not spiritual life. Picture unbelievers as corpses walking around who, by repenting and placing their faith in Christ, receive His very life. There is a radical difference between a corpse and a living, breathing human, just as there is when sinners pass from spiritual death to life. The apostle Paul said if you are "in Christ," you are a brand new creature ( 2Co 5:17 ).

Those who now have God's Spirit living in them will love what He loves and desire to do His will; they will have a hunger for His Word, a love for other believers, and a burden for the lost. The Holy Spirit also confirms in their spirit that they are now children of God ( Rom 8:16 ). Those who believe on the name of the Son of God can know that they have eternal life ( 1Jo 5:12-13 ).

Paul wrote to the church at Corinth, "My speech and my preaching were not with enticing words of man's wisdom, but in demonstration of the Spirit and of power: that your faith should not stand in the wisdom of men, but in the power of God" ( 1Co 2:4-5 ) . What Paul was saying was, "I deliberately didn't talk you into your faith, but I let God's power transform you." He didn't reach them through an intellectual assent, but through the realm of personal experience.

Suppose two people-a heater manufacturer and a skin specialist-walked into the room just after that child had burned his hand on the heater. Both assured the boy that he couldn't possibly have been burned. But all the experts, theories, and arguments in the world will not dissuade that boy, because of his experience.

Those who have been transformed by God's power need never fear scientific or other arguments, because the man with an experience is not at the mercy of a man with an argument. "For our gospel came not to you in word only, but also in power, and in the Holy Spirit, and in much assurance..." ( 1Th 1:5 ).

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 time and place of writing this powerful polemic against the Judaizers who were trying to draw away from the evangelical gospel the churches of Galatia. The data are not clear as in the Thessalonian and Corinthian Epistles. There are many things that can be said, but few are decisive. One is that the Epistle was written about seventeen years after Paul’s conversion, adding the three years of Gal_1:18 and the fourteen of Gal_2:1, though not insisting on the full number in either case. Unfortunately we do not know the precise year of his conversion. It was somewhere between a.d. 31 and 36. Another thing that is clear is that the Epistle was written after the Conference in Jerusalem over the Judaizing controversy to which Paul refers in Gal_2:1-10 and after the subsequent visit of Peter to Antioch (Gal_2:11-14). The natural interpretation of Acts 15:1-33 is to understand it as the historical narrative of the public meetings of which Paul gives an inside view in Gal_2:1-10. Not all scholars agree to this view, but the weight of the argument is for it. If so, that rules out the contention of Ramsay and others that Galatians is the earliest of Paul’s Epistles. It was written then after that Conference which took place about a.d. 49. It seems clear also that it was written after the Epistles to the Thessalonians (a.d. 50-51) which were sent from Corinth.

Did Paul mean by Galatia the Roman province as he usually does or does he make an ethnographic use of the term and mean the real Celts of North Galatia? Luke uses geographical terms in either sense. Certainly Paul preached in South Galatia in his first mission tour. See note on Act_16:6 for the discussion about the language there as bearing on his going into North Galatia. By " the churches of Galatia" Paul can mean the whole of Galatia or either South or North Galatia. The various items mentioned, like the illness that led to his preaching (Gal_4:13), " the first time" or " formerly" (Gal_4:13), " so quickly" (Gal_1:6), are not conclusive as to time or place. If Paul means only the South Galatian Churches (Pisidia, Lycaonia, Phrygia), then the Epistle, even if two visits had been made, could come some time after the second tour of Act_16:1. The place could be Philippi, Corinth, Ephesus, Antioch. Even so room must be made for the seventeen years after his conversion plus the interval thereafter (some twenty years in all). If Paul includes North Galatia, the time would be more easily handled (the twenty years required from a.d. 31 to 36 to a.d. 51 to 57) and the place could be Ephesus, Philippi, or Corinth. Special treatises on the date of Galatians have been written by Askwith (1899), Round (1906), Steinmann (1908), Weber (1900)

Lightfoot held that the similarity of Galatians to Romans (written from Corinth spring of a.d. 56 or 57) naturally argues for the same general period and place. It is a possible hypothesis that, when Paul reached Corinth late autumn or early winter of A.D. 55 or 56 (Act_20:1.), he received alarming reports of the damage wrought by the Judaizers in Galatia. He had won his fight against them in Corinth (I and II Corinthians). So now he hurls this thunderbolt at them from Corinth and later, in a calmer mood, sends the fuller discussion to the church in Rome. This hypothesis is adopted here, but with full recognition of the fact that it is only hypothesis. The language and the topics and the treatment are the same that we find in Romans. Galatians thus fits in precisely between II Corinthians and Romans. It is a flaming torch in the Judaizing controversy. This Epistle was the battle cry of Martin Luther in the Reformation. Today it has served as a bulwark against the wild criticism that has sought to remove the Pauline Epistles from the realm of historical study. Paul is all ablaze in this Epistle with indignation as he faces the men who are undermining his work in Galatia.

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 the apostle of the Gentiles in the first person, throughout the Epistle, establish the same truth (Gal 1:1, Gal 1:13-24; Gal 2:1-14). His authorship is also upheld by the unanimous testimony of the ancient Church: compare IRENÆUS [Against Heresies, 3,7,2] (Gal 3:19); POLYCARP [Epistle to the Philippians, 3] quotes Gal 4:26; Gal 6:7; JUSTIN MARTYR, or whoever wrote the Discourse to the Greeks, alludes to Gal 4:12; Gal 5:20.

The Epistle was written "TO THE CHURCHES OF GALATIA" (Gal 1:2), a district of Asia Minor, bordering on Phrygia, Pontus, Bithynia, Cappadocia, and Paphlagonia. The inhabitants (Gallo-græci, contracted into Galati, another form of the name Celts) were Gauls in origin, the latter having overrun Asia Minor after they had pillaged Delphi, about 280 B.C. and at last permanently settled in the central parts, thence called Gallo-græcia or Galatia. Their character, as shown in this Epistle, is in entire consonance with that ascribed to the Gallic race by all writers. Cæsar [Commentaries on the Gallic War, 4,5], "The infirmity of the Gauls is that they are fickle in their resolves and fond of change, and not to be trusted." So Thierry (quoted by ALFORD), "Frank, impetuous, impressible, eminently intelligent, but at the same time extremely changeable, inconstant, fond of show, perpetually quarrelling, the fruit of excessive vanity." They received Paul at first with all joy and kindness; but soon wavered in their allegiance to the Gospel and to him, and hearkened as eagerly now to Judaizing teachers as they had before to him (Gal 4:14-16). The apostle himself had been the first preacher among them (Act 16:6; Gal 1:8; Gal 4:13; see on Gal 4:13; "on account of infirmity of flesh I preached unto you at the first": implying that sickness detained him among them); and had then probably founded churches, which at his subsequent visit he "strengthened" in the faith (Act 18:23). His first visit was about A.D. 51, during his second missionary journey. JOSEPHUS [Antiquities, 16.62] testifies that many Jews resided in Ancyra in Galatia. Among these and their brethren, doubtless, as elsewhere, he began his preaching. And though subsequently the majority in the Galatian churches were Gentiles (Gal 4:8-9), yet these were soon infected by Judaizing teachers, and almost suffered themselves to be persuaded to undergo circumcision (Gal 1:6; Gal 3:1, Gal 3:3; Gal 5:2-3; Gal 6:12-13). Accustomed as the Galatians had been, when heathen, to the mystic worship of Cybele (prevalent in the neighboring region of Phrygia), and the theosophistic doctrines connected with that worship, they were the more readily led to believe that the full privileges of Christianity could only be attained through an elaborate system of ceremonial symbolism (Gal 4:9-11; Gal 5:7-12). They even gave ear to the insinuation that Paul himself observed the law among the Jews, though he persuaded the Gentiles to renounce it, and that his motive was to keep his converts in a subordinate state, excluded from the full privileges of Christianity, which were enjoyed by the circumcised alone (Gal 5:11, Gal 4:16, compare with Gal 2:17); and that in "becoming all things to all men," he was an interested flatterer (Gal 1:10), aiming at forming a party for himself: moreover, that he falsely represented himself as an apostle divinely commissioned by Christ, whereas he was but a messenger sent by the Twelve and the Church at Jerusalem, and that his teaching was now at variance with that of Peter and James, "pillars" of the Church, and therefore ought not to be accepted.

His PURPOSE, then, in writing this Epistle was: (1) to defend his apostolic authority (Gal 1:11-19; Gal 2:1-14); (2) to counteract the evil influence of the Judaizers in Galatia (Gal. 3:1-4:31), and to show that their doctrine destroyed the very essence of Christianity, by lowering its spirituality to an outward ceremonial system; (3) to give exhortation for the strengthening of Galatian believers in faith towards Christ, and in the fruits of the Spirit (Gal. 5:1-6:18). He had already, face to face, testified against the Judaizing teachers (Gal 1:9; Gal 4:16; Act 18:23); and now that he has heard of the continued and increasing prevalence of the evil, he writes with his own hand (Gal 6:11 : a labor which he usually delegated to an amanuensis) this Epistle to oppose it. The sketch he gives in it of his apostolic career confirms and expands the account in Acts and shows his independence of human authority, however exalted. His protest against Peter in Gal 2:14-21, disproves the figment, not merely of papal, but even of that apostle's supremacy; and shows that Peter, save when specially inspired, was fallible like other men.

There is much in common between this Epistle and that to the Romans on the subject of justification by faith only, and not by the law. But the Epistle to the Romans handles the subject in a didactic and logical mode, without any special reference; this Epistle, in a controversial manner, and with special reference to the Judaizers in Galatia.

The STYLE combines the two extremes, sternness. (Gal. 1:1-24; Gal 3:1-5) and tenderness (Gal 4:19-20), the characteristics of a man of strong emotions, and both alike well suited for acting on an impressible people such as the Galatians were. The beginning is abrupt, as was suited to the urgency of the question and the greatness of the danger. A tone of sadness, too, is apparent, such as might be expected in the letter of a warm-hearted teacher who had just learned that those whom he loved were forsaking his teachings for those of perverters of the truth, as well as giving ear to calumnies against himself.

The TIME OF WRITING was after the visit to Jerusalem recorded in Act 15:1, &c.; that is, A.D. 50, if that visit be, as seems probable, identical with that in Gal 2:1. Further, as Gal 1:9 ("as we said before"), and Gal 4:16 ("Have [ALFORD] I become your enemy?" namely, at my second visit, whereas I was welcomed by you at my first visit), refer to his second visit (Act 18:23), this Epistle must have been written after the date of that visit (the autumn of A.D. 54). Gal 4:13, "Ye know how . . . I preached . . . at the first" (Greek, "at the former time"), implies that Paul, at the time of writing, had been twice in Galatia; and Gal 1:6, "I marvel that ye are so soon removed," implies that he wrote not long after having left Galatia for the second time; probably in the early part of his residence at Ephesus (Act 18:23; Act 19:1, &c., from A.D. 54, the autumn, to A.D. 57, Pentecost) [ALFORD]. CONYBEARE and HOWSON, from the similarity between this Epistle and that to the Romans, the same line of argument in both occupying the writer's mind, think it was not written till his stay at Corinth (Act 20:2-3), during the winter of 57-58, whence he wrote his Epistle to the Romans; and certainly, in the theory of the earlier writing of it from Ephesus, it does seem unlikely that the two Epistles to the Corinthians, so dissimilar, should intervene between those so similar as the Epistles to the Galatians and Romans; or that the Epistle to the Galatians should intervene between the second to the Thessalonians and the first to the Corinthians. The decision between the two theories rests on the words, "so soon." If these be not considered inconsistent with little more than three years having elapsed since his second visit to Galatia, the argument, from the similarity to the Epistle to the Romans, seems to me conclusive. This to the Galatians seems written on the urgency of the occasion, tidings having reached him at Corinth from Ephesus of the Judaizing of many of his Galatian converts, in an admonitory and controversial tone, to maintain the great principles of Christian liberty and justification by faith only; that to the Romans is a more deliberate and systematic exposition of the same central truths of theology, subsequently drawn up in writing to a Church with which he was personally unacquainted. See on Gal 1:6, for BIRKS'S view. PALEY [Horæ Paulinæ] well remarks how perfectly adapted the conduct of the argument is to the historical circumstances under which the Epistle was written! Thus, that to the Galatians, a Church which Paul had founded, he puts mainly upon authority; that to the Romans, to whom he was not personally known, entirely upon argument.

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 CALL INDEPENDENT OF MAN. (Gal. 1:1-24)
• HIS CO-ORDINATE AUTHORITY AS APOSTLE OF THE CIRCUMCISION RECOGNIZED BY THE APOSTLES. PROVED BY HIS REBUKING PETER FOR TEMPORIZING AT ANTIOCH: HIS REASONING AS TO THE INCONSISTENCY OF JUDAIZING WITH JUSTIFICATION BY FAITH. (Gal. 2:1-21) Translate, "After fourteen years"; namely, from Paul's conversion inclusive [ALFORD]. In the fourteenth year from his conversion [BIRKS]. The same visit to Jerusalem as in Act 15:1-4 (A.D. 50), when the council of the apostles and Church decided that Gentile Christians need not be circumcised. His omitting allusion to that decree is; (1) Because his design here is to show the Galatians his own independent apostolic authority, whence he was not likely to support himself by their decision. Thus we see that general councils are not above apostles. (2) Because he argues the point upon principle, not authoritative decisions. (3) The decree did not go the length of the position maintained here: the council did not impose Mosaic ordinances; the apostle maintains that the Mosaic institution itself is at an end. (4) The Galatians were Judaizing, not because the Jewish law was imposed by authority of the Church as necessary to Christianity, but because they thought it necessary to be observed by those who aspired to higher perfection (Gal 3:3; Gal 4:21). The decree would not at all disprove their view, and therefore would have been useless to quote. Paul meets them by a far more direct confutation, "Christ is of no effect unto you whosoever are justified by the law" (Gal 5:4), [PALEY].
• REPROOF OF THE GALATIANS FOR ABANDONING FAITH FOR LEGALISM. JUSTIFICATION BY FAITH VINDICATED: THE LAW SHOWN TO BE SUBSEQUENT TO THE PROMISE: BELIEVERS ARE THE SPIRITUAL SEED OF ABRAHAM, WHO WAS JUSTIFIED BY FAITH. THE LAW WAS OUR SCHOOLMASTER TO BRING US TO CHRIST, THAT WE MIGHT BECOME CHILDREN OF GOD BY FAITH. (Gal. 3:1-29)
• THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise."
• PERORATION. EXHORTATION TO STAND FAST IN THE GOSPEL LIBERTY, JUST SET FORTH, AND NOT TO BE LED BY JUDAIZERS INTO CIRCUMCISION, OR LAW JUSTIFICATION: YET THOUGH FREE, TO SERVE ONE ANOTHER BY LOVE: TO WALK IN THE SPIRIT, BEARING THE FRUIT THEREOF, NOT IN THE WORKS OF THE FLESH. (Gal. 5:1-26) The oldest manuscripts read, "in liberty (so ALFORD, MOBERLEY, HUMPHRY, and ELLICOTT. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Phi 1:27; Phi 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Gal 4:24; Act 15:10). On "again," see on Gal 4:9.
• EXHORTATIONS CONTINUED; TO FORBEARANCE AND HUMILITY; LIBERALITY TO TEACHERS AND IN GENERAL. POSTSCRIPT AND BENEDICTION. (Gal. 6:1-18)

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 of a large district in Asia Minor, from them called Galatia (Pausanias, Attic. c. iv). They are mentioned by historians as a tall and valiant people, who went nearly naked, and used for arms only a buckler and sword; and the impetuosity of their attack is said to have been irresistible. Their religion, before their conversion was extremely corrupt and superstitious; they are said to have worshipped the mother of the gods, under the name of Adgistis; and to have offered human sacrifices of the prisoners they took in war. Though they spoke the Greek language in common with almost all the inhabitants of Asia Minor, yet it appears from Jerome that they retained their original Gaulish language even as late as the fifth century. Christianity appears to have been first planted in these regions by St. Paul himself (Gal 1:6; Gal 4:13); who visited the churches at least twice in that country (Act 16:6; Act 18:23). It is evident that this epistle was written soon after their reception of the gospel, as he complains of their speedy apostasy from his doctrine (Gal 1:6); and as there is no notice of his second journey into that country, it has been supposed, with much probability, that it was written soon after his first, and consequently about ad 52 or 53. It appears that soon after the Apostle had left them, some Judaizing teachers intruded themselves into the churches; drawing them off from the true gospel, to depend on ceremonial observances, and to the vain endeavour of " establishing their own righteousness." It was in order to oppose this false gospel that St. Paul addressed the Galatians, and after saluting the churches of Galatia, and establishing his apostolic commission against the attacks of the false teachers, he reproves them for departing from that gospel which he had preached to them, and confirmed by the gift of the Holy Ghost - proves that justification is by faith alone, and not by the deeds of the law, from the example of Abraham, the testimony of Scripture, the curse of the law, the redemption of Christ, and the Abrahamic covenant, which the law could not disannul - shows the use of the law in connection with the covenant of grace; concludes that all believers are delivered from the law, and made the spiritual seed of Abraham by faith in Christ; illustrates his inference by God’s treatment of the Jewish church, which he put under the law, as a father puts a minor under a guardian; shows the weakness and folly of the Galatians in subjecting themselves to the law, and that by submitting themselves to circumcision they become subject to the whole law, and would forfeit the benefits of the covenant of grace; gives them various instructions and exhortations for their Christian conduct, and particularly concerning the right use of their Christian freedom; and concludes with a brief summary of the topics discussed, and by commending them to the grace of Christ.

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 the law; Gal 4:7, therefore we are servants no longer to it; Gal 4:14, He remembers their good will to him, and his to them; Gal 4:22, and shows that we are the sons of Abraham by the freewoman.

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 apostolic character and the doctrines he taught, that he might confirm the Galatian churches in the faith of Christ, especially with respect to the important point of justification by faith alone. Thus the subject is mainly the same as that which is discussed in the epistle to the Romans, that is, justification by faith alone. In this epistle, however, attention is particularly directed to the point, that men are justified by faith without the works of the law of Moses. Of the importance of the doctrines prominently set forth in this epistle, Luther thus speaks: " We have to fear as the greatest and nearest danger, lest Satan take from us this doctrine of faith, and bring into the church again the doctrine of works and of men's traditions. Wherefore it is very necessary that this doctrine be kept in continual practice and public exercise, both of reading and hearing. If this doctrine be lost, then is also the doctrine of truth, life and salvation, lost and gone."

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) The apostle reasons against following false teachers.

(Gal 4:19, Gal 4:20) He expresses his earnest concern for them.

(Gal 4:21-31) And then explains the difference between what is to be expected from the law, and from the gospel.

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 of a single city, as some others are, but of a country or province, for so Galatia was. It is very probable that these Galatians were first converted to the Christian faith by his ministry; or, if he was not the instrument of planting, yet at least he had been employed in watering these churches, as is evident from this epistle itself, and also from Act 18:23, where we find him going over all the country of Galatia and Phrygia in order, strengthening all the disciples. While he was with them, they had expressed the greatest esteem and affection both for his person and ministry; but he had not been long absent from them before some judaizing teachers got in among them, by whose arts and insinuations they were soon drawn into a meaner opinion both of the one and of the other. That which these false teachers chiefly aimed at was to draw them off from the truth as it is in Jesus, particularly in the great doctrine of justification, which they grossly perverted, by asserting the necessity of joining the observance of the law of Moses with faith in Christ in order to it: and, the better to accomplish this their design, they did all they could to lessen the character and reputation of the apostle, and to raise up their own on the ruins of his, representing him as one who, if he was to be owned as an apostle, yet was much inferior to others, and particularly who deserved not such a regard as Peter, James, and John, whose followers, it is likely, they pretended to be: and in both these attempts they had but too great success. This was the occasion of his writing this epistle, wherein he expresses his great concern that they had suffered themselves to be so soon turned aside from the faith of the gospel, vindicates his own character and authority as an apostle against the aspersions of his enemies, showing that his mission and doctrine were both divine, and that he was not, upon any account, behind the very chief of the apostles, 2Co 11:5. He then sets himself to assert and maintain the great gospel doctrine of justification by faith without the works of the law, and to obviate some difficulties that might be apt to arise in their minds concerning it: and, having established this important doctrine, he exhorts them to stand fast in the liberty wherewith Christ had made them free, cautions them against the abuse of this liberty, gives them several very needful counsels and directions and then concludes the epistle by giving them a just description of those false teachers by whom they had been ensnared, and, on the contrary, of his own temper and behaviour. In all this his great scope and design were to recover those who had been perverted, to settle those who might be wavering, and to confirm such among them as had kept their integrity.

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 upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal (Gal 4:1-7). II. The happy change that was made in them at their conversion (Gal 4:8-11). III. The affection they had had for him and his ministry (Gal 4:12-16). IV. The character of the false teachers by whom they had been perverted (Gal 4:17, Gal 4:18). V. The very tender affection he had for them (Gal 4:19, Gal 4:20). VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.

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 letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227.) It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to let

me know how you are, and then about my brothers, and thirdly, that

I may kiss your hand, because you brought me up well, and because

of that I hope, God willing, soon to be promoted. Give Capito my

heartiest greetings, and my brothers and Serenilla and my friends.

I sent you a little picture of myself painted by Euctemon. My

military name is Antonius Maximus. I pray for your good health.

Serenus sends good wishes, Agathos Daimonboy, and Turbo,

Galloniuson." (G. Milligan, Selections from the Greek Papyri,

36.)

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col 2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end.) In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me" (compare Col_4:18 ; 2Th_3:17 ).

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTER TO THE GALATIANS

Paul Under Attack

Someone has likened the letter to the Galatians to a sword flashing in a great swordsmanhand. Both Paul and his gospel were under attack. If that attack had succeeded, Christianity might have become just another Jewish sect, might have become a thing dependent upon circumcision and on keeping the law, instead of being a thing of grace. It is strange to think that, if Paulopponents had had their way, the gospel might have been kept for Jews and we might never have had the chance to know the love of Christ.

PaulApostleship Attacked

It is impossible for a man to possess a vivid personality and a strong character like Paul and not encounter opposition; and equally impossible for a man to lead such a revolution in religious thought as he did and not be attacked. The first attack was on his apostleship. There were many to say that he was no apostle at all.

From their own point of view they were right. In Act_1:21-22 we have the basic definition of an apostle. Judas the traitor had committed suicide; it was necessary to fill the blank made in the apostolic band. They define the man to be chosen as one who must be "one of these men who were with us during all the time our Lord went in and out amongst us, beginning from the baptism of John, until the day he was taken from us" and "a witness of the Resurrection." To be an apostle a man must have companied with Jesus during his earthly life and have witnessed his Resurrection. That qualification Paul obviously did not fulfil. Further, not so very long ago he had been the arch-persecutor of the Christian Church.

In Gal_1:1 Paul answers that. Proudly he insists that his apostleship is from no human source and that no human hand ordained him to that office, but that he received his call direct from God. Others might have the qualifications demanded when the first blank in the apostolic band was filled; but he had a unique qualification--he had met Christ face to face on the Damascus Road.

Independence And Agreement

Further, Paul insists that for his message he was dependent on no man. That is why in Gal 1-2 he carefully details his visits to Jerusalem. He is insisting that he is not preaching some second-hand message which he received from a man; he is preaching a message which he received direct from Christ. But Paul was no anarchist. He insisted that, although his message was received in entire independence, it yet had received the full approval of those who were the acknowledged leaders of the Christian Church (Gal_2:6-10 ). The gospel he preached came direct from God to him; but it was a gospel in full agreement with the faith delivered to the Church.

The Judaizers

But that gospel was under attack as well. It was a struggle which had to come and a battle which had to be fought. There were Jews who had accepted Christianity; but they believed that all Godpromises and gifts were for Jews alone and that no Gentile could be admitted to these precious privileges. They therefore believed that Christianity was for Jews and Jews alone. If Christianity was Godgreatest gift to men, that was all the more reason that none but Jews should be allowed to enjoy it. In a way that was inevitable. There was a type of Jew who arrogantly believed in the idea of the chosen people. He could say the most terrible things--"God loves only Israel of all the nations he has made." "God will judge Israel with one measure and the Gentiles with another." "The best of the snakes crush; the best of the Gentiles kill." "God created the Gentiles to be fuel for the fires of Hell." This was the spirit which made the law lay it down that it was illegal to help a Gentile mother in her sorest hour, for that would only be to bring another Gentile into the world. When this type of Jew saw Paul bringing the gospel to the despised Gentile, he was appalled and infuriated.

The Law

There was a way out of this. If a Gentile wished to become a Christian, let him become a Jew first. What did that mean? It meant that he must be circumcised and take the whole burden of the law upon him. That, for Paul, was the opposite of all that Christianity meant. It meant that a mansalvation was dependent on his ability to keep the law and could be won by his own unaided efforts; whereas, to Paul salvation was entirely a thing of grace. He believed that no man could ever earn the favour of God. All he could do was accept the love God offered him by making an act of faith and flinging himself on his mercy. The Jew would go to God saying, "Look! Here is my circumcision. Here are my works. Give me the salvation I have earned." Paul would say:

"Not the labours of my hands

Can fulfil thy lawdemands;

Could my zeal no respite know,

Could my tears for ever flow,

All for sin could not atone:

Thou must save, and thou alone.

Nothing in my hand I bring,

Simply to thy Cross I cling;

Naked, come to thee for dress;

Helpless, look to thee for grace;

Foul, I to the fountain fly;

Wash me, Saviour, or I die."

For him the essential thing was, not what a man could do for God, but what God had done for him.

"But," the Jews argued, "the greatest thing in our national life is the law. God gave that law to Moses and on it our very lives depend." Paul replied, "Wait one moment. Who is the founder of our nation? To whom were the greatest of Godpromises given?" Of course, the answer is Abraham. "Now," went on Paul, "how was it that Abraham gained the favour of God? He could not have gained it by keeping the law because he lived four hundred and thirty years before the law was given to Moses. He gained it by an act of faith. When God told him to leave his people and go out, Abraham made a sublime act of faith and went, trusting everything to him. It was faith that saved Abraham, not law; and," Paul continues, "it is faith that must save every man, not deeds of the law. The real son of Abraham is not a man racially descended from him but one who, no matter his race, makes the same surrender of faith to God."

The Law And Grace

If all this be true, one very serious question arises--what then is the place of the law? It cannot be denied that it was given by God; does this emphasis on grace simply wipe it out?

The law has its own place in the scheme of things. First, it tells men what sin is. If there is no law, a man cannot break it and there can be no such thing as sin. Second, and most important, the law really drives a man to the grace of God. The trouble about the law is that because we are sinful men we can never keep it perfectly. Its effect, therefore, is to show a man his weakness and to drive him to a despair in which he sees that there is nothing left but to throw himself on the mercy and the love of God. The law convinces us of our own insufficiency and in the end compels us to admit that the only thing which can save us is the grace of God. In other words the law is an essential stage on the way to that grace.

In this epistle Paulgreat theme is the glory of the grace of God and the necessity of realizing that we can never save ourselves.

FURTHER READING

Galatians

E. D. Burton, Galatians (ICC; G)

G. S. Duncan, The Epistle to the Galatians (MC; E)

D. Guthrie, Galatians (NCB; E)

J. B. Lightfoot, The Epistle to the Galatians (MmC; G)

Abbreviations

ICC : International Critical Commentary

MC: Moffatt Commentary

MmC: Macmillan Commentary

NCB: New Century Bible

E: English Text G: Greek Text

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_5:1)

Constable: Galatians (Book Introduction)

Introduction

Historical Background

"The most uncontroverted matter in the study of Galatians is that the letter was written by Paul, the Christian apostle whose ministry is portrayed in the Acts of the Apostles."¹

The Apostle Paul directed this epistle to the churches of Galatia (1:2), and he called its recipients Galatians (3:1). However who these people were and where they lived are problems that have proved difficult to pinpoint.

The traditional opinion held that the recipients lived in the geographical district known as Galatia located in the northern part of the Roman province called Galatia in Asia Minor.² This view holds that Paul founded these churches on his second missionary journey after the Spirit forbade him to preach in the province of Asia (Acts 16:6). Paul could have written this epistle then during his third journey either from Ephesus about 54 A.D. or from Corinth about 57 A.D. The main arguments for this "North Galatian theory" are as follows. The popular use of the term "Galatians" usually signified people in this area. Second, Luke normally referred to geographical districts rather than Roman provinces in Acts. Third, there is some similarity between the Galatians as Paul referred to them in this epistle and the Gallic inhabitants of northern Galatia. Fourth, Paul travelled through this region during his second journey (Acts 16:6-8).

The more popular view today maintains that Paul wrote to the churches located in the Roman province of Galatia that he founded on his first missionary journey (cf. Acts 13:38-39, 46, 48; 14:3, 8-10).³ The arguments for this "South Galatian theory" are as follows. Acts 16:6 and 18:23 offer no support to the theory that Paul made a trip to the northern part of provincial Galatia. Second, there is no specific information about the northern Galatian churches in Acts. Third, the geographic isolation of the North Galatia district makes a visit by Paul improbable. Fourth, Paul usually referred to provincial titles in his writings. Fifth, the name "Galatians" was appropriate for the southern area. Sixth, the mention of Barnabas in Galatians 2 suggests that the Galatians had met him. Seventh, the absence of a North Galatian representative in the collection delegation referred to in 1 Corinthians 16:1 implies that it was not an evangelized area. Eighth, the influence of the Judaizers was extensive in South Galatia.

If Paul wrote this epistle to the churches of South Galatia, he probably did so at one of two times. If Paul's visit referred to in Galatians 4:13 is the same one described in Acts 16:6, he must have written this epistle after the Jerusalem Council (i.e., in or after 49 A.D.). Nevertheless it seems more likely that Galatians 4:13 refers to the visit described in Acts 14:21, so Paul must have written before the Jerusalem Council (i.e., before or in 49 A.D.). Assuming the earlier date Paul probably wrote Galatians from Antioch of Syria shortly after his first missionary journey and before the Jerusalem Council.⁴ Another less likely possibility is that he wrote it from Ephesus during his third missionary journey.⁵

The dating of the epistle affects the occasion for writing. Assuming the South Galatian theory and an early date of writing, Paul wrote mainly to stem the tide of Judaizing heresy to which he referred throughout the letter. He mentioned people who opposed him in every chapter (1:6-7; 2:4-5; 3:1; 4:17; 5:7-12; 6:12-13).

The identity of the Judaizers is also important. Their method included discrediting Paul. The first two chapters of Galatians especially deal with criticisms leveled against him personally. His critics appear to have been Jews who claimed to be Christians and who wanted Christians to submit to the authority of the Mosaic Law and its institutions. They probably came from Jerusalem and evidently had a wide influence (cf. Acts 15). One man seems to have been their spokesman (3:1; 5:7, 10) though there were several Judaizers in Galatia as the many references to "them" and "they" scattered throughout the epistle suggest.⁶

Message⁷

Probably the most distinctive impression one receives from this epistle is its severity. Paul wrote it with strong emotion, but he never let his emotions fog his argument. His dominant concern was for truth and its bearing on life.

Compared with the Corinthian correspondence Galatians is also corrective. However the tone is very different. There is no mention here of the readers' standing in Christ or any commendation of them.

The introduction is rather cold and prosaic with no mention of thankfulness. Paul begins at once to marvel at the Galatians' apostasy (1:6-9; cf. 3:1-5; 4:8-11). Even tender sentiments seem to rise from a very troubled heart (4:19-20). Obviously that of which Paul wrote in this letter was of utmost importance to him.

He was not dealing with behavior, as in Corinthians, so much as belief, which is foundational to behavior.

Galatians has been called the Manifesto of Christian Liberty. It explains that liberty: its nature, its laws, and its enemies. This little letter has at various times through history called God's people out of the bondage of legalism back into the liberty of freedom. Luther loved it so much he called it his wife.

The greatest value of this letter is not found in its denunciations but in its enunciations. We must not be so impressed with the fiery rhetoric and dramatic actions of Paul that we fail to understand the reasons underlying what he said and did.

Galatians' central teaching is a proclamation concerning liberty. It is a germinal form of the Epistle to the Romans, which Paul wrote 8 years later in 57 A.D.

Three sentences will state its major revelations.

First, the root of every Christian's Christianity is God's supply of His Holy Spirit to that person (3:5, 14). One receives new life by receiving the Holy Spirit by faith at conversion. Nothing other than faith is necessary for salvation. To affirm that one must be circumcised or baptized to receive life is to proclaim the worst of heresies. New life comes by faith alone. What makes Christians different is God indwelling us.

Second, the culture (medium) in which every Christian's Christianity grows is the desires of God's Spirit who indwells us (5:17). When a Christian has life by faith he or she is free from all other bondage: that of the flesh, and that of rites and ceremonies. (By "flesh" I mean our sinful human nature.) He has power to master the flesh, and he has found life apart from rites and ceremonies, so he is free from these. However, his liberty is not license to sin. God's Spirit enables the Christian to obey. Circumcision or baptism does not make anyone able to obey God. We can only obey God in the power of God's Spirit. In short, we are free to obey God, not to disobey Him, when the Spirit dwells within us. God's life in us bears fruit if we cooperate with Him. But if we conflict with Him it does not.

Third, the fruit that every Christian produces is the evidence of God's Spirit triumphing over his flesh (5:22). The essence of this fruit is love. The works of the flesh are the fruit of a religion that does not have the life-giving Spirit indwelling its members (i.e., ritualism). Fruit issues from life; works issue from ritualism.

The Galatians upset Paul exceedingly because whenever we add anything to faith for salvation inevitably we neglect faith. If we make something beside faith supreme, we establish a rite (e.g., baptism). When we establish a rite, practice of the rite becomes the message of religion and we divorce morality from religion. There is no motivation for righteous living. This is one difference between Christianity and all other religions. All other religions have rites, ceremonies, and creeds, but no life. Consequently there is no vital connection in these religions between belief and morality. We see that all kinds of sin result from the tragedy of adding something to the one responsibility of faith (e.g., Roman Catholicism).

Galatians is not only a proclamation, it is also a protest.

It protests against preachers of another gospel (1:8-9). These words of Paul are not only a curse, they are a statement of fact. One who preaches another gospel substitutes falsehood (which issues finally in the works of the flesh) for the truth (which issues finally in the fruit of the Spirit). Get the gospel straight before you finish your study of Galatians.

Galatians also protests against the receivers of another gospel (5:4). To add to faith is to trust ceremony, which is to deny Christ, which is to be cut off from Christ, which is to fall from grace. Ceremonies such as baptism and the Lord's Supper have a proper place in Christianity, but to make them necessary for justification is to deny Christ. A person is justified only when he or she says sincerely, "Nothing in my hands I bring, Simply to Thy cross I cling."

Galatians also protests against those who practice the deeds of the flesh, which result from a false gospel (5:21). They will not inherit God's kingdom. Their reward will be less than it would be if they did not practice the deeds of the flesh.

This letter warns us against adding any rite or ceremony or observance to faith to obtain God's acceptance. Such a practice cuts off those who rely on the ritual from Christ. Dr. William Culbertson used to say, "It is very hard to tell when the accretions to faith make faith invalid." We all struggle with this difficulty in our evangelism.

It also warns us against changing horses in midstream. That is, it warns us against trusting in faith for justification, but then concluding that the only way to be sanctified is to observe rites, ceremonies, or other observances. Having begun salvation by the Spirit we will not attain God's goal for us by the flesh. The life of the Spirit must remain the law of the Christian.

We may compare the Christian life to a three-stage Saturn rocket.

Here is another way to think of salvation. We can chart it showing the relationships of justification, sanctification, and glorification. Justification is solely an act of God that takes a moment. Sanctification is a joint enterprise between God and the Christian that takes a lifetime. Glorification is another act of God alone that takes only a moment.

I would summarize the message of the book as follows. Salvation is by God's grace through faith plus nothing. We will deal with these issues more in detail in our study of the book.

Outline⁸

I. Introduction 1:1-10

A. Salutation 1:1-5

B. Denunciation 1:6-10

II. Personal defense of Paul's gospel 1:11-2:21

A. Independence from other apostles 1:11-24

1. The source of Paul's gospel 1:11-17

2. The events of Paul's early ministry 1:18-24

B. Interdependence with other apostles 2:1-10

C. Correction of another apostle 2:11-21

III. Theological affirmation of salvation by faith 3:1-4:31

A. Vindication of the doctrine ch. 3

1. The experiential argument 3:1-5

2. The Scriptural argument 3:6-14

3. The logical argument 3:15-29

B. Clarification of the doctrine ch. 4

1. The domestic illustration 4:1-11

2. The historical illustration 4:12-20

3. The biblical illustration 4:21-31

IV. Practical application to Christian living 5:1-6:10

A. Balance in the Christian life ch. 5

1. Living without the Law 5:1-12

2. Living without license 5:13-15

3. Living by the Holy Spirit 5:16-26

B. Responsibilities of the Christian life 6:1-10

1. Toward sinning Christians 6:1

2. Toward burdened Christians 6:2-5

3. Toward teachers 6:6-9

4. Toward all people 6:10

V. Conclusion 6:11-18

Constable: Galatians

Galatians

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Copyright 2003 by Thomas L. Constable

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 seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord's ascension. (Challoner) --- The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as my be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: I bear the marks of the wounds of Christ in my body. By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find no such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)

====================

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, but were such of which several churches consisted, in a region or country called Galatia, as is evident from Gal 1:2 and the members of these churches seem to be chiefly, if not altogether Jews, since the apostle includes them with himself; as having been under the law, under tutors and governors, and in bondage under the elements of the world, and to whom the law had been a schoolmaster, though now they were no longer under it as such, Gal 3:23 or however, though some of them might have been originally Gentiles, yet, previous to their conversion, had become proselytes to the Jews, and now were returning to Judaism again, as appears from Gal 4:8. When and from whence this epistle was written, is not very clear and manifest: some have thought, that it was written about the time of the writing of the epistle to the Romans, and upon a like occasion; but if it was written about that time, it could not he written from Rome, as the subscription to this epistle attests, since it is certain, that when the apostle wrote his epistle to the Romans, he had never, as yet, been at Rome. Beza is of opinion, that it was written from Antioch, between the return of Paul and Barnabas thither from their first journey, and the troubles which broke out in that church, Act 14:28. But to this it is reasonably objected, that it is questionable whether there were so early any churches in Galatia at all; and if there were, it does not seem that the defection from the faith, complained of in this epistle, as yet had took place in any of the churches; for it was after this date that the troubles upon this head arose at Antioch, which seems to have been the first place, and the church there the first church the judaizing teachers practised at and upon. Some Latin exemplars testify that it was written from Ephesus; of which opinion was Erasmus; but as Dr. Lightfoot observes, the same reason is against this as the former, seeing the corruption that was got into this church was then but beginning, when the apostle was at Ephesus: it seems therefore most likely, that it was written from Rome, as the subscription in the Greek copies affirms; and which is strengthened by the Syriac and Arabic versions, seeing it seems to have been written after the apostle had made the collections, in several places, for the poor saints at Jerusalem, Gal 2:10 and when the apostasy from the faith had got to a great pitch; nor is it any objection that there is no express mention made of his bonds in it, as there is in those epistles of his, which were written from Rome; since, when he wrote this, he might have been delivered from them, as some have thought he was after his first defence; and besides, he does take notice of the marks of the Lord Jesus he bore in his body, Gal 6:17. Dr. Lightfoot places the writing of this epistle in the year and in the "fifth" of Nero; some place it in 55, and others in 58. That there were churches in Galatia very early, is certain from Act 18:23 but by whom they were planted is not so evident; very likely by the apostle, since, it is certain, both from this epistle, that he was personally in this country, and preached the Gospel here, Gal 4:13 and from Act 16:6 and if he was not the instrument of the conversion of the first of them, which laid the foundation of a Gospel church state, yet it is certain, that he was useful in strengthening the disciples and brethren throughout this country, Act 18:23. But after his departure from them, the false teachers got among them, and insinuated, that he was no apostle, at least that he was inferior to Peter, James, and John, the ministers of the circumcision; and these seduced many of the members of the churches in this place, drawing them off from the evangelical doctrine of justification by the righteousness of Christ, persuading them that the observation of the ceremonial law, particularly circumcision, was necessary to their acceptance with God, and justification in his sight: wherefore the occasion and design of this epistle were to vindicate the character of the apostle as such; to establish the true doctrine of justification by faith, in opposition to the works of the law; to recover those who were carried away with the other doctrines; to exhort the saints to stand fast in the liberty of Christ, and to various other duties of religion; and to give a true description of the false teachers, and their views, that so they might beware of them, and of their principles.

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 saints were, being as children under tutors; blames the Galatians for returning to it when they were freed from it; puts them in mind of their former affection to him and to his ministry; describes the false apostles, who had been the occasion of their departure from the truth, and by a beautiful allegory sets forth the difference between the legal and Gospel dispensations. And whereas in the latter part of the preceding chapter he had compared the law to a schoolmaster, under which the Jews were till Christ came; he here makes use of another simile to express the same thing by, which is that of an heir while under age being under tutors and governors, until the time fixed by the parent's will, Gal 4:1 an accommodation of which simile is in Gal 4:3, by which the Jews under the former dispensation are represented as children, and as in a state of bondage to the ceremonial law, from which there is a deliverance by Christ at the appointed time of the Father, by whom he was sent for that purpose; the act of sending is ascribed to God the Father; the person sent is described as the Son of God; the time when is called the fulness of time; and the circumstances under which he was sent were, that he was made of a woman, and made under the law, Gal 4:4, the ends of his being sent were to redeem his people from it, who were under it; and that they might receive the adoption of children, the privilege and spirit of it, Gal 4:5. Hence because they were the sons of God, and as a fruit and effect of the redemption of them by Christ, the Spirit of God is sent down into their hearts, to make known and witness their adoption, Gal 4:6, and the benefits arising from hence are, that such are or should be no longer the servants of the law, but are children and free from it, and are heirs of God, Gal 4:7, and that the grace of God might appear the more illustrious in this privilege of sonship, and the folly of the Galatians be more manifest in returning to the ceremonial law, notice is taken of what they were and did before conversion, and what they were inclined to now; that whereas whilst they were ignorant of God, they served nominal fictitious deities, such as were not by nature gods; and yet now, though they knew God, and were known of him, seemed desirous of being in a state of servitude and bondage to the weak and beggarly elements of the ceremonial law, Gal 4:8, of which instances are given in their observing days, months, times and years, Gal 4:10, which gave the apostle a great deal of concern, fearing his labour among them was in vain, and to no purpose, Gal 4:11, wherefore he entreats them as his brethren to imitate him, who being a Jew, yet had relinquished the observation of the ceremonial law, Gal 4:12, and then he reminds them of their former regard unto him; how that though he preached the Gospel to them through much weakness, yet they did not despise him and reject him on account of his infirmities, but received him with all the tokens of respect imaginable, as if he had been an angel; yea, as if he had been Christ himself, Gal 4:13, who then reckoned themselves happy persons on account of the Gospel he preached to them, and then had such an affection for him, that if it had been needful they would have given their eyes unto him; and yet now he was become their enemy for preaching the same truths he did then, justification by faith in Christ's righteousness and the abrogation of the law, Gal 4:15, next he gives an account of the false apostles, who pretended a zealous affection for the Galatians; which was not a good one, nor with right views, Gal 4:17, though zeal in a good cause, and which continues, is very commendable, Gal 4:18, and such a constant and hearty attachment had the apostle to them; wherefore he calls them his little children, says he travailed in birth on their account, it being his earnest desire that Christ might appear to be formed in them, Gal 4:19, wherefore since he was in doubt and distress about them, he was very desirous of being with them, and to alter his way of arguing with them; and from the law, and not the Gospel, show them their mistake and folly, Gal 4:20, which he does in the following allegorical way, by observing that Abraham had two sons, the one by a servant maid, the other by his lawful wife; the one was after the flesh, the other by promise; which allegorically signified the two covenants of Sinai and of Sion, Gal 4:22. Agar the bondmaid represented the covenant made at Mount Sinai in Arabia, under which the carnal Jews and their posterity were in a state of bondage; and Sarah the free woman, the covenant of grace under the Gospel dispensation and the Gospel church state, which is from above, free, fertile, and numerous, Gal 4:25, which is confirmed, Gal 4:27, by a passage out of Isa 44:1 and as these two women were typical of the two covenants, so their respective offspring represented the two sorts of professors, legalists and evangelical Christians. True believers in Christ are like Isaac, the children of the promise; legalists are like Ishmael, men after the flesh, and of the same persecuting spirit with him: wherefore as it was then, that carnal Ishmael persecuted spiritual Isaac, so at this time the carnal Jews persecuted the real Christians, Gal 4:28 nevertheless for the comfort of the latter, it is observed out of the Scripture that the former shall be cast out, and not be heir with them, Gal 4:30, and the conclusion of the whole is, that the saints under the Gospel dispensation are not in bondage to the law, but are made free by Christ; to which freedom they are called, and in which they should stand, Gal 4:31.

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 eagerly anticipated the College Press NIV Bible Commentary. The dream of Don DeWelt was to bring brothers back together in a project honoring our common devotion to Scripture. Exegesis of the text should know no party line, but should interpret fairly and honestly what God said. Participating as a writer in this series is an honor and a challenge.

Having taught Galatians and Ephesians for twenty years in the Bible college classroom, I know that many good commentaries already exist. All the books that have been written provide a wonderful platform on which to build. No quantity of footnotes could adequately reflect my gratitude for the research of great scholars of the past.

I especially want to express my thanks to my family and my co-workers in Christ for the support and inspiration they have given me. Experience is teaching me that no member of the Lord's body functions well alone. In addition, I feel gratitude to a host of zealous students who have brought their enthusiasm and fresh insights to the halls of Ozark Christian College. Learning from students is one of the best ways to learn!

Out of my study of Galatians and Ephesians, I have learned to love the Lord and his people. Viewing God's children as my dear brothers and sisters is a rich blessing. Especially dear to me are the precious saints of God whose love has reached beyond the sectarian lines. Yearning to taste the freedom for which Christ has set us free, they have dared to love with God's own love. Out of their sincere faith and unfeigned love, it is possible to catch a glimpse of heaven. Until the family is reunited around the throne, may God bless you.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

It is for freedom that Christ has set us free (Gal 5:1). This freedom rings out in every page of Galatians, Paul's great "Magna Charta of the Christian faith." This epistle is our charter of Christian freedom, our declaration of independence from slavery

to the law.

Throughout the history of the church the message of Galatians has been needed to free men from chains of false doctrine. When the early Judaizers tried to bind men to the old commandments from Sinai, Galatians set them free. When the apostate church of the Dark Ages tried to bind men to a papal system of salvation by penance and works, Galatians set them free. When modern legalists try to bind us to a joyless religion of superior "rightness," Galatians sets us free.

Martin Luther was moved by Galatians to sound the reveille of the Reformation. He said, "The Epistle to the Galatians is my epistle; I have betrothed myself to it: it is my wife." His commentary on Galatians cost him more labor, and was more highly esteemed by him, than any of his other works. For Luther, as for every age, the simple gospel of the message of Galatians was a mighty weapon in the arsenal of freedom.

THE WRITER

No epistle can lay more claim to being a genuine product of the hand of Paul than can Galatians. As Kümmel says, "That Galatians is a genuine, authentic Epistle is indisputable." Paul claims to be the author (1:1 and 5:2), and the early church accepted this claim without reservation. The style and message are clearly Pauline. "His mind, character, and accents are to be seen in every paragraph."

THE GALATIAN CHURCHES

While the authorship is beyond dispute, there is considerable controversy regarding the recipients of this letter. They are called "the churches in Galatia," but just what is meant by this?

During the third century B.C. some barbarian people of Celtic origin migrated to the inner plateau of Asia Minor and established a kingdom there. Since some of the Celtic people were known in France as the Gauls, these people in Asia Minor were distinguished as the "Gallo-Graecians," from which the name "Galatians" comes.Their realm was centered around Ancyra (the modern capital of Turkey) in the northern highlands area.

After the Romans conquered this territory, it was combined in 25 B.C. into a large province containing the districts to the south, Lycaonia and Isauria, as well as parts of Pisidia and Phrygia. The newly created province was called Galatia, and included the cities known to us from Paul's missionary journeys - Pisidian Antioch, Iconium, Derbe, and Lystra.

When Paul spoke of "Galatia," did he refer to ethnic Galatia (the tribal area limited to the north), or did he refer to political Galatia (the province which also included the districts to the south)? The traditional view, still shown on most Bible maps, is the "north Galatian theory." The view favored by most commentaries today is the "south Galatian theory."

The North Galatian Theory

If this view is correct, then Paul must have visited Galatia on the second missionary journey (Acts 16:6, although without preaching) and started churches there on the third missionary journey (Acts 18:23). However, Acts says nothing of the cities there, nor of Paul's preaching.

Possible arguments to support the "North Galatian theory" include the following:

1. "Galatia" meant a place inhabited specifically by the Gauls.

2. In Acts, Antioch is called "Pisidian," while Lystra and Derbe are cities of Lycaonia.

3. The Phrygians would have objected to being called Galatians, since it would remind them of their subjection to Rome.

4. Paul could not have addressed Lycaonians or Pisidians as "O foolish Galatians."

5. The fickle nature of the recipients suits the Gallic people.

6. "The region of Phrygia and Galatia" (Acts 16:6) appears to mean that Galatia was quite distinct from Phrygia.

7. There is no mention in Galatians that Paul experienced strong opposition when he preached there.

The South Galatian Theory

In the 1880s and 1890s William Ramsay did extensive archaeological work in Asia Minor. His careful research not only proved that Luke was an accurate historian; it also laid the foundation for the "south Galatian theory." This is the view favored in this commentary.

If this view is correct, then Paul visited cities of Galatia on all three of his missionary journeys. These were among the first churches he started. The cities would include Pisidian Antioch and Iconium (where Paul met resistance from the Jews), and Lystra (where Paul was first welcomed, and then stoned).

Possible arguments to support the "south Galatian theory" include the following:

1. If Galatia does not include the cities of Antioch, Iconium, Lystra, and Derbe, then we know absolutely nothing about the churches which were so important in Paul's life and to which such an important epistle was sent.

2. The expression "the region of Phrygia and Galatia" (Acts 16:6) is best understood as the area through which Paul would go when he left Lystra and Iconium, "the Phrygio-Galatian" territory.

3. Paul normally uses Roman imperial names for the provinces, and the Roman "Galatia" included the south.

4. "Galatians" was the only word available that would include the people of all four cities (just as "British" includes people who are Welsh, Scottish, and English).

5. "The Galatian churches" participated in the collection for the saints in Jerusalem (1 Cor 16:1), and Paul's assistants included

two South Galatians - Gaius of Derbe and Timothy of Lystra (Acts 20:4).

6. The northern area was not on the common trade routes, and it is unlikely that Paul would have made a difficult journey to reach such an out-of-the-way place "because of an illness" (Gal 4:13).

7. Judaizers are known to have followed Paul through the cities of the south.

8. Paul's words "you welcomed me as if I were an angel of God" (4:14) could be connected with his reception at Lystra, where they wanted to worship him and Barnabas.

9. The early church developed along the great trade routes, and these went through the south parts of Galatia, not the north.

10. Barnabas is mentioned three times (2:1, 9, 13), as though he is known to the readers, and he accompanied Paul only on the journey that went to the cities of the south.

THE DATE AND PLACE OF WRITING

The date and place of writing are somewhat dependent on the choice of north or south Galatia as the destination. If the "north Galatian theory" is correct, the epistle could not have been written until after Paul arrived in Ephesus on the third missionary journey (Acts 18:23-24). This would produce a date no earlier than A.D. 52-55. Lightfoot proposed that the letter was written from Corinth, perhaps A.D. 56-57.

If one is convinced that the "south Galatian theory" is correct, a much wider range of dates is possible. Galatians could have been written as early as A.D. 48, even before the Jerusalem Conference.However, as our discussion of Gal 2:1-10 will show, it is more likely that the Jerusalem Conference had already taken place when Paul wrote the letter. This would move the probable date to A.D. 50 or later. It is likely that Galatians stands among the first of Paul's epistles.

The decision about the date and place of writing does not affect the interpretation of Galatians; in fact, the reverse is true. The exegesis of the text determines the decision about date and place. One cannot say, "Paul wrote at such and such a date; therefore, the text means this." Our decision about date and place comes from indications in the text itself (Gal 1:6 "so quickly deserting"; 2:1 "fourteen years later I went up again to Jerusalem"; 2:11 "when Peter came to Antioch"; 4:13 "because of an illness I first preached to you"; 4:20 "I wish I could be with you now.") What we know for certain about Paul's circumstances we will learn from the text.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

Barclay, William. Flesh and Spirit . Nashville: Abingdon Press, 1962.

. The Letters to the Galatians and Ephesians . Philadelphia: Westminster Press, 1958.

. The Letters to the Philippians, Colossians, and Thessalonians . Philadelphia: Westminster Press, 1959.

. New Testament Words . London: SCM Press, 1964.

Bartchy, S. Scott. First Century Slavery and 1 Corinthians 7:21 . Atlanta: Scholar's Press, 1973.

Barrett, C. K. "The Allegory of Abraham, Sarah, and Hagar in the Argument of Galatians," Rechtfertigung: Festschrift fur Ernst Käsemann . Tübingen/Gottingen, 1976.

Barth, Markus. Romans . Oxford: University Press, 1980 (reprint).

Bauckham, R. J. "Barnabas in Galatians." Journal for the Study of the New Testament , Issue 2 (1979) 61-70.

Bauer, Walter; William F. Arndt; and F. Wilbur Gingrich. A Greek-English Lexicon of the New Testament and Other Early Christian Literature . 2nd ed. Rev. by F. Wilbur Gingrich and Frederick W. Danker. Chicago: University of Chicago Press, 1979.

Blakely, Given. What the Bible Says About the Kingdom of God . Joplin: College Press, 1988.

Blass, F.; A. Debrunner; and Robert W. Funk. A Greek Grammar of the New Testament and Other Early Christian Literature . Chicago: University of Chicago Press, 1961.

Boice, James Montgomery. Galatians . The Expositor's Bible Commentary, ed. by Frank E. Gaebelein. Grand Rapids: Zondervan, 1976.

Brandenburger, Egon. "Cross," Dictionary of New Testament Theology (1975) I:391-403.

Bruce, F. F. The Epistle to the Galatians (NIGTC). Grand Rapids: Eerdmans, 1982.

Büchsel, Friedrich. "ajllhgorevw," Theological Dictionary of the New Testament (1964) I:260-263.

Bundrick, David R. "TA STOICHEIA TOU KOSMOU," Journal of the Evangelical Theological Society 34 (Sept 1991) 353-364.

Burton, E. D. The Epistle to the Galatians (ICC). Edinburgh: T. & T. Clark, 1921.

Carson, D. A.; Douglas J. Moo; and Leon Morris. An Introduction to the New Testament . Grand Rapids: Zondervan, 1992.

Calvin, John. Commentary on Galatians . Grand Rapids: Eerdmans, 1961 (reprint).

Cullmann, Oskar. "Pevtro", Khfa'"," Theological Dictionary of the New Testament (1968) VI:100-112.

Dana, H. E. and Julius R. Mantey. A Manual Grammar of the Greek New Testament . New York: Macmillan, 1955.

Deissmann, Adolph. Light from the Ancient East (Eng. Trans.). New York: Harper, 1927.

DeVries, C. E. "Paul's 'Cutting' Remarks about a Race: Galatians 5:1-12," Current Issues in Biblical and Patristic Interpretation: Studies in Honor of Merrill C. Tenney . Grand Rapids: Eerdmans, 1975.

Duncan, George S. The Epistle of Paul to the Galatians (MNTC). London: Hodder and Stoughton, 1934.

Fairweather, William. The Background of the Epistles . Edinburgh: T. & T. Clark, 1935.

Fung, Ronald Y. K. The Epistle to the Galatians (NICNT). Grand Rapids: Eerdmans, 1988.

Green, Michael. The Empty Cross of Jesus . Downers Grove: InterVarsity, 1984.

Guthrie, Donald. Galatians (NCBC). London: Oliphants, 1969; revised edition 1974.

Hauck, Friedrich and Siegfried Schulz. "pornhv," Theological Dictionary of the New Testament (1968) VI:579-595.

Holly, David. A Complete Categorized Greek-English New Testament Vocabulary . Grand Rapids: Baker, 1980.

Howard, George. Paul: Crisis in Galatia (SNTSM 35). Cambridge: University Press, 1979.

Hurtado, L. W. "The Jerusalem Collection and the Book of Galatians," Journal for the Study of the New Testament, Issue 2 (Oct. 1979) 53.

Jewett, Robert. "Agitators and the Galatian Congregation," New Testament Studies 17 (1970-1971) 198-212.

Johnson, Robert L. The Letter of Paul to the Galatians (LWC). Austin: R. B. Sweet, 1969.

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Lightfoot, J. B. The Epistle of St. Paul to the Galatians. Grand Rapids: Zondervan, 1957 (reprint).

Lohse, Eduard. "proswpolhmyiva," Theological Dictionary of the New Testament (1968) VI:779-780.

Longenecker, Richard N. Galatians (WBC). Dallas: Word, 1990.

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Metzger, Bruce M. A Textual Commentary on the Greek New Testament . London: United Bible Societies, 1971.

Michaelis, Wilhelm. "pavqhma," Theological Dictionary of the New Testament (1967) V:930-935.

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Moulton, James Hope. A Grammar of New Testament Greek . Edinburgh: T. & T. Clark, 1963.

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Müller, Dietrich. "Apostle," Dictionary of New Testament Theology (1975) I:126-135.

Parker, Pierson. "Once More, Acts and Galatians." Journal of Biblical Literature 86 (1967) 175-180.

Pinnock, Clark H. Truth on Fire: The Message of Galatians . Grand Rapids: Baker, 1972.

Oepke, A. "mesivth"," Theological Dictionary of the New Testament (1967) IV:598-624.

Ramsay, W. M. St. Paul the Traveller and the Roman Citizen . Grand Rapids: Baker, 1949 (reprint).

Ridderbos, Herman N. The Epistle of Paul to the Churches of Galatia (NICNT). Grand Rapids: Eerdmans, 1953.

Sampley, J. Paul. "'Before God, I do not lie' (Gal 1:20): Paul's Self-Defence in the Light of Roman Legal Praxis." New Testament Studies 23 (1977) 477-482.

Stauffer, Ethelbert. "ajgapavw," Theological Dictionary of the New Testament (1964) I:35-55.

Stein, Robert H. "Wine-Drinking in New Testament Times," Christianity Today (June 20, 1975) 9-11.

Stott, J. R. W. The Message of Galatians . Downers Grove: InterVarsity, 1968.

Strelan, J. G. "Burden-Bearing and the Law of Christ: A Re-examination of Galatians 6:2," Journal of Biblical Literature 94 (1975) 266-276.

Stumpff, Albrecht. "zh'lo"," Theological Dictionary of the New Testament (1964) II:877-888.

Trench, R. C. Synonyms of the New Testament . Grand Rapids: Baker, 1953 (reprint).

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Weiss, Konrad. "crhstov"," Theological Dictionary of the New Testament (1974) IX:483-492.

-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

BAGD Bauer-Arndt-Gingrich-Danker Greek Lexicon (2nd. ed.)

BDF Blass-Debrunner-Funk Greek Grammar

CT Christianity Today

ExpT Expository Times

DNTT Dictionary of the New Testament, by Colin Brown

JBL Journal of Biblical Literature

JETS Journal of the Evangelical Theological Society

JSNT Journal of Studies for the New Testament

JTS Journal of Theological Studies

KJV King James Version

LSJ Liddell-Scott-Jones Greek Lexicon

LXX Septuagint

NEB New English Bible

NRSV New Revised Standard Version

NTS New Testament Studies

RSV Revised Standard Version

TDNT Theological Dictionary of the New Testament, ed. by

Gerhard Kittel and Gerhard Friedrich

TEV Today's English Version

TrinJ Trinity Journal

-College Press New Testament Commentary: with the NIV

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

D. Paul's Brief Meeting with Leaders - 1:18-24

E. Showdown: Conference in Jerusalem - 2:1-5

F. Apostolic Agreement - 2:6-10

G. Showdown: Conflict in Antioch - 2:11-14

H. Apostolic Conclusion - 2:15-21

II. ARGUMENTS: Law Vs. Faith - 3:1-4:31

A. Argument One: Receiving the Spirit - 3:1-5

B. Argument Two: Abraham - 3:6-9

C. Argument Three: The Curse - 3:10-14

D. Argument Four: A Human Covenant - 3:15-22

E. Argument Five: The Child-Keeper - 3:23-4:7

1. The Job of the Child-Keeper - 3:23-25

2. The Benefits for the Children - 3:26-29

3. The Full Rights of the Children - 4:1-7

4. The Folly of Turning Back - 4:8-11

F. Argument Six: Paul's Personal Plea - 4:12-20

1. Paul's Former Welcome - 4:12-16

2. Paul's Present Pains - 4:17-20

G. Argument Seven: Allegory of Hagar & Sarah - 4:21-31

III. APPLICATION: Living for Freedom - 5:1-6:18

A. Freedom or a Yoke? - 5:1-6

B. The Yeast of the Agitators - 5:7-12

C. The Essence of Law and Love - 5:13-15

D. The Acts of the Sinful Nature - 5:16-21

E. The Fruit of the Spirit - 5:22-26

F. The Law of Christ - 6:1-6

G. The Harvest of the Spirit - 6:7-10

H. Paul's Own Conclusion - 6:11-18

-College Press New Testament Commentary: with the NIV