Gal 4:3, 9 | Barnes | STEP | 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. . 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, . It is applied to the elements or component parts of the physical world, . Here the figure is kept up of the reference to the infant, ; 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 . In 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"

Galatians 4:3

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

Galatians 4:9

Verse 9. But now, etc. The sense is, that since they had been made free from their ignoble servitude in the worship of false gods, and had been admitted to the freedom found in the worship of the true God, it was absurd that they should return again to that which was truly slavery or bondage, the observance of the rites of the Jewish law.

That ye have known God. The true God, and the ease and freedom of his service in the gospel.

Or rather are known of God. The sense is, "Or, to speak more accurately or precisely, are known by God." The object of this correction is to avoid the impression which might be derived from the former phrase, that their acquaintance with God was owing to themselves. He therefore states, that it was rather that they were known of God; that it was all owing to him that they had been brought to an acquaintance with himself. Perhaps, also, he means to bring into view the idea that it was a favour and privilege to be known by God, and that, therefore it was the more absurd to turn back to the weak and beggarly elements.

How turn ye again, Marg., back. "How is it that you are returning to such a bondage?" The question implies surprise and indignation that they should do it.

To the weak and beggarly elements. To the rites and ceremonies of the Jewish law, imposing a servitude really not less severe than the customs of paganism. On the word elements, Gal 4:3. They are called "weak" because they had no power to save the soul; no power to justify the sinner before God. They are called "beggarly," (Greek, πτωχα, poor,) because they could not impart spiritual riches. They really could confer few benefits on man. Or it may be, as Locke supposes, because the law kept men in the poor estate of pupils from the full enjoyment of the inheritance, Gal 4:1-3.

Whereunto ye desire again to be in bondage. As if you had a wish to be under servitude. The absurdity is as great as it would be for a man who had been freed from slavery to desire again his chains. They had been freed by the gospel from the galling servitude of heathenism, and they now again had sunk into the Jewish observances, as if they preferred slavery to freedom, and were willing to go from one form of it to another. The main idea is, that it is absurd for men who have been made free by the gospel to go back again into any kind of servitude or bondage. We may apply it to Christians now. Many sink into a kind of servitude not less galling than was that to sin before their conversion. Some become the slaves of mere ceremonies and forms in religion. Some are slaves to fashion, and the world yet rules them with the hand of a tyrant. They have escaped, it may be, from the galling chains of ambition, and degrading vice, and low sensuality; but they have become slaves to the love of money, or of dress, or of the fashions of the world, as if they loved slavery and chains; and they seem no more able to break loose than the slave is to break the bonds which bind him. And some are slaves to some expensive and foolish habit. Professed Christians, and Christian ministers too, become slaves to the disgusting and loathsome habit of using tobacco, bound by a servitude as galling and as firm as that which ever shackled the limbs of an African. I grieve to add, also, that many professed Christians are slaves to the habit of "sitting long at the wine," and indulging in it freely. Oh that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees men from all foolish and absurd customs!

(1) "turn ye again" "back" (2) "beggarly elements" "rudiments" (+) "whereunto" "to which" (++) "bondage" "servitude"