Gal 4:1-5 | Barnes | STEP | GALATIANS CHAPTER IV The design of this chapter is to show the effect of being under the law, and the inconsistency of that kind of bondage or servitude with the freedom which is vouchsafed to the true children of God by the gospel. It is in accordance with the whole drift of the epistle, to recall the Galatians to just views of the gospel, and to convince them of their error in returning to the practice of the Mosaic rites and customs. In the previous chapter he had shown them that believers in the gospel were the true children of Abraham; that they had been delivered from the curse of the law; that the law was a schoolmaster to lead them to Christ, and that they were all the children of God. To illustrate this further, and to show them the true nature of the freedom which they had as the children of God, is the design of the argument in this chapter. He therefore states:-- (1.) That it was under the gospel only that they received the full advantages of freedom, . Before Christ came, indeed, there were true children of God, and heirs of life. But they were in the condition of minors , they had not the privileges of sons . An heir to a great estate, says the apostle, , is treated substantially as if he were a servant. He is under tutors and governors; he is not permitted to enter on his inheritance; he is kept under the restraint of law. So it was with the people of God under the law of Moses. They were under restraints, and were admitted to comparatively few of the privileges of the children of God. But Christ came to redeem those who were under the law, and to place them in the elevated condition of adopted sons, . They were no longer servants; and it was as unreasonable that they should conform again to the Mosaic rites and customs, as it would be for the heir of full age, and who has entered on his inheritance, to return to the condition of minorship, and to be placed again under tutors and governors, and to be treated as a servant. (2.) As sons of God, God had sent forth the Spirit of his Son into their hearts, and they were enabled to cry, Abba, Father. They were no longer servants, but heirs of God, and should avail themselves of the privileges of heirs, . (3.) Sustaining this relation, and being admitted to these privileges, the apostle remonstrates with them for returning again to the "weak and beggarly elements" of the former dispensation--the condition of servitude to rites and customs in which they were before they embraced the gospel, . When they were ignorant of God, they served those who were no gods, and there was some excuse for that, . But now they had known God; they were acquainted with his laws; they were admitted to the privileges of his children; they were made free, and there could be no excuse for returning again to the bondage of those who had no true knowledge of the liberty which the gospel gave. Yet they observed days and times, as though these were binding, and they had never been freed from them, ; and the apostle says, that he is afraid that his labours bestowed on them, to make them acquainted with the plan of redemption, had been in vain. (4.) To bring them to a just sense of their error, he reminds them of their former attachment to him, . He had indeed preached to them amidst much infirmity, and much that was fitted to prejudice them against him, ; but they had disregarded that, and had evinced towards him the highest proofs of attachment --so much so, that they had received him as an angel of God, , and had been ready to pluck out their own eyes to give them to him, . With great force, therefore, he asks them why they had changed their views towards him, so far as to forsake his doctrines? Had he become their enemy by telling the truth? . He tenderly addresses them, therefore, as little children, and says, that he has the deepest solicitude for their welfare, and the deepest anxiety on account of their danger--a solicitude which he compares with the pains of childbirth. (5.) In order to enforce the whole subject, and to show the true nature of the conformity to the law compared with the liberty of the gospel, he allegorizes an interesting part of the Mosaic history--the history of the two children of Abraham, . The condition of Hagar--a slave, under the command of a master, harshly treated, cast out and disowned--was an apt illustration of the condition of those who were under the servitude of the law. It would strikingly represent Mount Sinai, and the law that was promulgated there, and the condition of those who were under the law. That, too, was a condition of servitude. The law was stern, and showed no mercy. It was like a master of a slave, and would treat those who were under it with a rigidness that might be compared with the condition of Hagar and her son, . That same Mount Sinai also was a fair representation of Jerusalem as it was then--a city full of rites and ceremonies, where the law reigned with rigour, where there was a burdensome and expensive system of religion, and where there was none of the freedom which the gospel would furnish, . On the other hand, the children of the free woman were an apt illustration of those who were made from the oppressive ceremonies of the law by the gospel, . That Jerusalem was free. The new system from heaven was one of liberty and rejoicing, . Christians were, like Isaac, the children of promise, and were not slaves to the law . And as there was a command to cast out the bondwoman and her son, so the command now was to reject all that would bring the mind into ignoble servitude, and prevent its enjoying the full freedom of the gospel. The whole argument, is, that it would be as unreasonable for those who were Christians to submit again to the Jewish rites and ceremonies, as it would be for a freeman to sell himself into slavery. And the design of the whole is, to recall them from the conformity to Jewish rites and customs, and from their regarding them- as now binding on Christians. VERSE 1. Now I say . He had before said; , 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 till 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," νηπιος, properly means an infant ; literally, one not speaking, (νη, insep, un, επος;) and hence a child, or babe, but without any definite limitation.-- Rob . 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, κυριος, 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. (*) "lord" "Master"

Galatians 4:1-5

GALATIANS CHAPTER IV

The design of this chapter is to show the effect of being under the law, and the inconsistency of that kind of bondage or servitude with the freedom which is vouchsafed to the true children of God by the gospel. It is in accordance with the whole drift of the epistle, to recall the Galatians to just views of the gospel, and to convince them of their error in returning to the practice of the Mosaic rites and customs. In the previous chapter he had shown them that believers in the gospel were the true children of Abraham; that they had been delivered from the curse of the law; that the law was a schoolmaster to lead them to Christ, and that they were all the children of God. To illustrate this further, and to show them the true nature of the freedom which they had as the children of God, is the design of the argument in this chapter. He therefore states:--

(1.) That it was under the gospel only that they received the full advantages of freedom, Gal 4:1-5. Before Christ came, indeed, there were true children of God, and heirs of life. But they were in the condition of minors, they had not the privileges of sons. An heir to a great estate, says the apostle, Gal 4:1,2, is treated substantially as if he were a servant. He is under tutors and governors; he is not permitted to enter on his inheritance; he is kept under the restraint of law. So it was with the people of God under the law of Moses. They were under restraints, and were admitted to comparatively few of the privileges of the children of God. But Christ came to redeem those who were under the law, and to place them in the elevated condition of adopted sons, Gal 4:4,5. They were no longer servants; and it was as unreasonable that they should conform again to the Mosaic rites and customs, as it would be for the heir of full age, and who has entered on his inheritance, to return to the condition of minorship, and to be placed again under tutors and governors, and to be treated as a servant.

(2.) As sons of God, God had sent forth the Spirit of his Son into their hearts, and they were enabled to cry, Abba, Father. They were no longer servants, but heirs of God, and should avail themselves of the privileges of heirs, Gal 4:6,7.

(3.) Sustaining this relation, and being admitted to these privileges, the apostle remonstrates with them for returning again to the "weak and beggarly elements" of the former dispensation--the condition of servitude to rites and customs in which they were before they embraced the gospel, Gal 4:8-11. When they were ignorant of God, they served those who were no gods, and there was some excuse for that, Gal 4:8. But now they had known God; they were acquainted with his laws; they were admitted to the privileges of his children; they were made free, and there could be no excuse for returning again to the bondage of those who had no true knowledge of the liberty which the gospel gave. Yet they observed days and times, as though these were binding, and they had never been freed from them, Gal 4:10; and the apostle says, that he is afraid that his labours bestowed on them, to make them acquainted with the plan of redemption, had been in vain.

(4.) To bring them to a just sense of their error, he reminds them of their former attachment to him, Gal 4:12-20. He had indeed preached to them amidst much infirmity, and much that was fitted to prejudice them against him, Gal 4:13; but they had disregarded that, and had evinced towards him the highest proofs of attachment --so much so, that they had received him as an angel of God, Gal 4:14, and had been ready to pluck out their own eyes to give them to him, Gal 4:15. With great force, therefore, he asks them why they had changed their views towards him, so far as to forsake his doctrines? Had he become their enemy by telling the truth? Gal 4:16. He tenderly addresses them, therefore, as little children, and says, that he has the deepest solicitude for their welfare, and the deepest anxiety on account of their danger--a solicitude which he compares Gal 4:19 with the pains of childbirth.

(5.) In order to enforce the whole subject, and to show the true nature of the conformity to the law compared with the liberty of the gospel, he allegorizes an interesting part of the Mosaic history--the history of the two children of Abraham, Gal 4:21-31. The condition of Hagar--a slave, under the command of a master, harshly treated, cast out and disowned--was an apt illustration of the condition of those who were under the servitude of the law. It would strikingly represent Mount Sinai, and the law that was promulgated there, and the condition of those who were under the law. That, too, was a condition of servitude. The law was stern, and showed no mercy. It was like a master of a slave, and would treat those who were under it with a rigidness that might be compared with the condition of Hagar and her son, Gal 4:24,25. That same Mount Sinai also was a fair representation of Jerusalem as it was then--a city full of rites and ceremonies, where the law reigned with rigour, where there was a burdensome and expensive system of religion, and where there was none of the freedom which the gospel would furnish, Gal 4:25. On the other hand, the children of the free woman were an apt illustration of those who were made from the oppressive ceremonies of the law by the gospel, Gal 4:22. That Jerusalem was free. The new system from heaven was one of liberty and rejoicing, Gal 4:26,27. Christians were, like Isaac, the children of promise, and were not slaves to the law Gal 4:28,31. And as there was a command Gal 4:30 to cast out the bondwoman and her son, so the command now was to reject all that would bring the mind into ignoble servitude, and prevent its enjoying the full freedom of the gospel. The whole argument, is, that it would be as unreasonable for those who were Christians to submit again to the Jewish rites and ceremonies, as it would be for a freeman to sell himself into slavery. And the design of the whole is, to recall them from the conformity to Jewish rites and customs, and from their regarding them- as now binding on Christians.

VERSE 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 till 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," νηπιος, properly means an infant; literally, one not speaking, (νη, insep, un, επος;) and hence a child, or babe, but without any definite limitation.--Rob. 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, κυριος, 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.

(*) "lord" "Master" Verse 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 επιτροπος properly means steward, manager, agent, Mt 20:8, Lk 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. Comp. Gal 3:24. Such a one would have the control of them.

And governors. This word οικονομος 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 intrusted with this office as a reward for fidelity; though sometimes free persons were employed, Lk 16:1,3,8. 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. (+) "governors" "guardians" Verse 3. Even so we. We who were Jews--for so I think the word here is to be limited, and not extended to the heathen, as Bloomfield supposes. The reasons for limiting it are,

(1.) that the heathens in no sense sustained such a relation to the law and promises of God 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 nonage or minorship.

When we were children, νηπιοι. Minors. Gal 4:1. The word is not υιοι--sons; but the idea is, that they were in a state of nonage; and though heirs, yet were under severe discipline and regimen. They were under a kind of government that was fitted 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. Marg., rudiments. The word rendered elements, (sing., στοιχειον,) 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 5:1. It is applied to the elements or component parts of the physical world, 2Pet 3:10,12. Here the figure is kept up of the reference to the infant, Gal 4:1,3; 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 2:8,20. In Gal 4:9 of this chapter, 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 heathen--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 are 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 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 worldly 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 heathen 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.

(++) "bondage" "servitude" (1) "elements" "rudiments" Col 2:8,20 Verse 4. But when the fulness of the time was come. The full time appointed by the Father; the completion (filling up, πληρωμα) of the designated period for the coming of the Messiah. Isa 49:7, Isa 49:8, 2Cor 6:2. 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 favour of men. Men 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 men 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:

(1.) It was just the time when all the prophecies centered 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.

(2.) It 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 favourable. 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 well-founded 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.

(3.) It 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 as 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.

(4.) It 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 Jn 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 peculiar 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 peculiar 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 bound 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.

(*) "made of a woman" "born" (*) "made under the law" "born" Verse 5. To redeem them. By his death as an atoning sacrifice. 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. Jn 1:12, Rom 8:15.