Gal 4:3, 9, 2Pe 3:10, 12 | 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"

2 Peter 3:10

Verse 10. But the day of the Lord. The day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Comp. Lk 17:27.

Will come as a thief in the night. Unexpectedly; suddenly. 1Thes 5:2.

In the which the heavens shall pass away with a great noise. That is, what seems to us to be the heavens. It cannot mean that the holy abode where God dwells will pass away; nor need we suppose that this declaration extends to the starry worlds and systems as disclosed by the modern astronomy. The word is doubtless used in a popular sense--that is, as things appear to us; and the fair interpretation of the passage would demand only such a change as would occur by the destruction of this world by fire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and, if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise."

And the elements shall melt with fervent heat. Gr., "the elements being burned, or burning, (καυσουμενα,) shall be dissolved." The idea is, that the cause of their being "dissolved" shall be fire; or that there will be a conflagration extending to what are here called the "elements," that shall produce the effects here described by the word "dissolved." There has been much difference of opinion in regard to the meaning of the word here rendered elements, (στοιχεια.) The word occurs in the New Testament only in the following places: Gal 4:3,9, 2Pet 3:10,12, in which it is rendered elements; Col 2:8,20, in which it is rendered rudiments; and in Heb 5:12, where it is tendered principles. For the general meaning of the word, Gall 4:3. The word denotes the rudiments of anything; the minute parts or portions of which anything is composed, or which constitutes the simple portions out of which anything grows, or of which it is compounded. Here it would properly denote the component parts of the material world; or those which enter into its composition, and of which it is made up. It is not to be supposed that the apostle used the term with the same exact signification with which a chemist would use it now, but in accordance with the popular use of the term in his day. In all ages, and in all languages, some such word, with more or less of scientific accuracy, has been employed to denote the primary materials out of which others were formed, just as, in most languages, there have been characters or letters to denote the elementary sounds of which language is composed. The ancients in general supposed that the elements out of which all things were formed were four--air, earth, fire, and water. Modern science has entirely overturned this theory, and has shown that these, so far from being simple elements, are themselves compounds; but the tendency of modern science is still to show that the elements of all things are in fact few in number. The word, as here used by Peter, would refer to the elements of things as then understood in a popular sense; it would now not be an improper word to be applied to the few elements of which all things are composed, as disclosed by modern chemistry. In either case the use of the word would be correct. Whether applied to the one or the other, science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree; and even the diamond has been shown to be combustible. The idea contained in the word "dissolved," is, properly, only the change which heat produces. Heat changes the forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases, and produces new compounds, but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence.

The earth also, and the works that are therein, shall be burned up.

That is, whether they are the works of God or man--the whole vegetable and animal creation, and all the towers, the towns, the palaces, the productions of genius, the paintings, the statuary, the books, which man has made. "The cloud-capp'd towers, the gorgeous palaces,

The solemn temples, the great globe itself,

And all that it inherits, shall disrobe,

And, like the baseless fabric of a vision,

Leave not one wreck behind."

The word rendered "burned up," like the word just before used and rendered fervent heat--a word of the same origin, but here intensive --means that they will undergo such a change as fire will produce; not, necessarily, that the matter composing them will be annihilated. If the matter composing the earth is ever to be destroyed entirely, it must be by the immediate power of God, for only He who created can destroy. There is not the least evidence that a particle of matter originally made has been annihilated since the world began; and there are no fires so intense, no chemical powers so mighty, as to cause a particle of matter to cease wholly to be. So far as the power of man is concerned, and so far as one portion of matter can prey on another, matter is as imperishable as mind, and neither can be destroyed unless God destroys it. Whether it is his purpose to annihilate any portion of the matter which he has made, does not appear from his word; but it is clear that he intends that the universe shall undergo important changes. As to the possibility or probability of such a destruction by fire as is here predicted, no one can have any doubt who is acquainted with the disclosures of modern science in regard to the internal structure of the earth. Even the ancient philosophers, from some cause, supposed that the earth would yet be destroyed by fire, (2Pet 3:7;) and modern science has made it probable that the interior of the earth is a melted and intensely heated mass of burning materials; that the habitable world is but a comparatively thin crust or shell over those internal fires; that earthquakes are caused by the vapours engendered by that heated mass whet, water comes in contact with it; and that volcanoes are but openings and vent-holes through which those internal flames make their way to the surface. Whether these fires will everywhere make their way to the surface, and produce an universal conflagration, perhaps could not be determined by science; but no one can doubt that the simple command of God would be all that is necessary to pour those burning floods over the earth, as he once caused the waters to roll over every mountain and through every valley. As to the question whether it is probable that such a change produced by fire, and bringing the present order of things to a close, will occur, it may be remarked farther, that there is reason to believe that such changes are in fact taking place in other worlds. "During the last two or three centuries, upwards of thirteen fixed stars have disappeared. One of them, situated in the northern hemisphere, presented a peculiar brilliancy, and was so bright as to be seen by the naked eye at mid-day. It seemed to be on fire, appearing at first of a dazzling white, then of a reddish yellow, and lastly of an ashy pale colour. La Place supposes that it was burned up, as it has never been seen since. The conflagration was visible about sixteen months." The well-known astronomer, Von Littrow, in the section of his work on "New and Missing Stars," (entitled Die Wunder der Himmels oder Gemeinfassliche Darstellung der Weltsystems, Stuttgard, 1843, & 227,) observes: "Great as may be the revolutions which take place on the surface of those fixed stars, which are subject to this alternation of light, what entirely different changes may those others have experienced, which in regions of the firmament where no star had ever been before, appeared to blaze up in clear flames, and then to disappear, perhaps for ever." He then gives a brief history of those stars which have excited the particular attention of astronomers. "In the year 1572, on the 11th of November," says he, "Tycho, on passing from his chemical laboratory to the observatory, through the court of his house, observed in the constellation Cassiopeia, at a place where before he had only seen very small stars, a new star of uncommon magnitude. It was so bright that it surpassed even Jupiter and Venus in splendour, and was visible even in the day-time. During the whole time in which it was visible, Tycho could observe no parallax or change of position. At the end of the year, however, it gradually diminished; and at length, in March 1574, sixteen months after its discovery, entirely disappeared, since which all traces of it have been lost. When it first appeared, its light was of a dazzling white colour; in January 1573, two months after its reviving, it became yellowish; in a few months it assumed a reddish hue, like Mars or Aldebaran; and in the beginning of the year 1574, two or three months before its total disappearance, it glimmered only with a gray or lead-coloured light, similar to that of Saturn." See Bibliotheca Sacra, III, p. 181. If such things occur in other worlds, there is nothing improbable or absurd in the supposition that they may yet occur on the earth.

(d) "thief in the night" Mt 24:42,43, Rev 16:15 (e) "shall pass away" Ps 102:26, Isa 51:6, Rev 20:11 (+) "fervent heat" "Great"

2 Peter 3:12

Verse 12. Looking for. Not knowing when this may occur, the mind should be in that state which constitutes expectation; that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. Tit 2:13.

And hasting unto the coming. Marg., as in Greek, "hasting the coming." The Greek word rendered hasting, (σπευδω,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here.--Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of his Redeemer, yet to him the brightest prospect in the future is that hour when he shall come to take him to himself.

The coming of the day of God. Called "the day of God," because God will then be manifested in his power and glory.

(a) "Looking for" Tit 2:13 (1) "hasting" "hasting the coming" (b) "melt" Isa 35:4, Mic 1:4 (+) "fervent" "great"