gal_gal4
GALATIANS 4:1-7
In this section Paul explains the meaning of sonship.
GALATIANS 4:1-7.
1. Now I say, as long as the heir is a child, he does not differ at all from a slave although he is lord of everything; 2. but he is under guardians and managers until the date set by the father. 3. So also we, while we were children, were held in bondage under the elemental things of the world. 4. But when the fulness of time came, God sent forth His Son, born of a woman, born under the law, 5. in order that He might redeem those who were under the law, that we might receive the adoption as sons.
6. And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, “Abba! Father!” 7. Therefore you are no longer a slave, but a son; and if a son, then an heir through God.
4:1. “Now I say, as long as the heir is a child, he does not differ at all from a slave although he is lord of everything;”
Paul here uses another human situation to explain the meaning of our personal relationship to God through Jesus Christ. The heir of an estate, as long as he is a child, is no better than a slave, though he is the owner of all the estate. The Greek word Paul uses here, nepios, means “a child, a minor,” one who is not old enough to fulfil the terms of his father’s will. Paul uses the same word in I Cor. 3:1-2 for one who is still on “milk,” unable to take the “solid food” of Christian doctrine. Such a one is no different from a “slave,” even though he be the “lord” of everything.
4:2. “but he is under guardians and managers until the date set by the father.”
Paul continues his human illustration. The child of the previous verse is under guardians and managers until the date set by his father. Paul uses other terms to describe the persons that have charge of the child: in 3:25 he called them “custodians”, paidagogos; here he calls them “guardians,” epitropous, and “managers,” oikonomous.
4:3. “So also we, while we were children, were held in bondage under the elemental things of the world.”
Now Paul applies the illustration of the previous verses. When we were children, we were enslaved to the elements of the world. There has been much discussion of the phrase “the elements of the world.” The Greek word, stoicheia, translated “elements” means “one of a row or series,” that is, the parts of a line. Hence it was used to mean “an elementary sound or letter” of the alphabet, the ABC’s. It was also used to refer to “the elements or rudiments of knowledge” as in Heb. 5:12. It was also used to refer to “the material elements of the universe” as in II Pet. 3:10, 12. In some ancient writings, it was used to refer to the “heavenly bodies” and possibly to the signs of zodiac. In the Jewish apocryphal writings, it was used to refer to “demons and tutelary spirits” of nature. Paul may be using the term to refer to the rudiments of the knowledge contained in the law as in Heb. 5:12, but this is doubtful, because he calls them “the elements of the world.” Some think that Paul is referring to the sun, moon, stars, and planets, all associated with gods and goddesses, and, because they regulate the progression of the calendar, to the great pagan holidays honoring the gods. This was a form of astrology. There seem to be some support for this view because Paul in later verses refers to “beings that by nature are no gods” ( v.8) and calls them “weak and poor elements” ( v.9), and that the Galatians “observe days, months, season, and years” ( v.10). Since Paul thought that these gods were demons and evil spirits (I Cor. 10:19-21), the “elements of the world” may be referring to these spirits; thus the RSV translates this phrase “elemental spirits of the universe.” When they were children, the Galatians were slaves to these elements of the world.
4:4. “But when the fulness of time came, God sent forth His Son, born of a woman, born under the law,”
But God has set them free from slavery to these elements of the world. In this and the next two verses, Paul sets forth this divine liberation. The first step in this divine liberation is God sending forth His Son to be born of woman, born under the law. This happened in the fullness of time, “when the time had fully come” (RSV and NIV).
4:5. “in order that He might redeem those who were under the law, that we might receive the adoption as sons.”
The purpose of God sending His Son to be born of woman is given in this verse. “To redeem those who were under the law.” This refers to the death of Christ and is the second step of the divine liberation. The result of this redemption is that those redeemed might receive the adoption of sons. The Greek word, ekagorzo, translated “redeemed” means “to buy out of the market place,” referring to liberation of a slave. It is the same word that is used in Gal. 3:13. There it refers to death of Christ to set us free from the curse of the law. Here it refers to death of Christ to set us free from the slavery of the law. The Greek word, huiothesia, translated “adoption of sons” means “the placing of a son” and refers to the act of placing a minor child in the place or status of an adult son. The translation “adoption” gives the wrong impression; the word does not refer to taking a child, not born as one’s own, into one’s own family legally to raise as one’s own. Here it refers to the status of son, in contrast to the status of a child under the law.
4:6. “And because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, ‘Abba! Father!'”
In this verse, Paul gives the third step of the divine liberation. Because of the status of sonship resulting from the redeeming death of Christ, God sent forth the Spirit of His Son into our hearts. The presence of the Spirit of His Son in our hearts causes our spirit to cry, “Abba, Father!” This cry is our response to receiving the gift of the Spirit. This sending of the Spirit refers not to the historical event called Pentecost but to the receiving of the Spirit by the individual believer.
4:7. “Therefore you are no longer a slave, but a son; and if a son, then an heir through God.”
Paul gives in this verse the results of this divine liberation from the slavery of the law. As the result of God sending His Son and the Spirit of His Son, we are no longer slaves but sons. And if a son, then also a heir through God. Only a son is the heir, not a slave. And since we are sons through God sending His Son and the Spirit of His Son, then we are heirs through God. Salvation is of and through God; He is the source and means of our salvation.
GALATIANS 4:8-31
In this section, Paul turns from his theological argument to a practical argument in which he appeals to the Galatians not to return to bondage.
GALATIANS 4:8-10
Paul now refers to his readers’ condition before their conversion.
GALATIANS 4:8-10.
8. However at that time, when you did not know God, you were slaves to those which by nature are no gods. 9. But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and poor elemental things? 10. You observe days and months and seasons and years.
4:8. “However at that time, when you did not know God, you were slaves to those which by nature are no gods.”
Before their conversion, they did not know God, they were enslaved to those things which by nature are not gods. Not knowing God is spiritual death, the separation of man’s spirit from God. Trusting in a false god is the basic sin and being enslaved to false gods is the bondage of sin. Since they trusted in and were enslaved to false gods because they did not know the true God, therefore they sinned because they were spiritually dead; death leads to sin. See the last phrase of Rom. 5:12: “because of which [death] all sinned.”
4:9. “But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and poor elemental things?”
In this verse, Paul refers to his readers’ condition after their conversion. But now they have come to know God, or rather to be known by God. Our knowledge of God depends on God making himself known, God revealing Himself. This knowledge of the true God is spiritual life (John 17:3). It is not just intellectual knowledge, knowing about God, but is a personal knowledge, a personal knowledge of God. This spiritual life produces righteousness, the righteousness of faith. Since the law cannot make spiritually alive, it cannot produce this righteousness ( Gal. 3:21). Paul now asks how can they turn back again to the weak and poor elements, to those things which are no gods. (See verse 3 above for the discussion of the “elements.”) To turn back to these false gods would be a return to slavery; it would be the rejection of knowledge of the true God and a return to spiritual death.
In this verse, Paul tells them what they are doing that is part of the bondage to these weak and poor elements, these false gods. They are observing days, months, seasons, and years. This may be a reference to their old pagan holidays and festivals or to the Jewish religious calendar. In either case, it is part of the bondage from which they had been set free when they first trusted in Christ.
GALATIANS 4:11-20
Paul now makes a personal appeal to the Galatians in which he shows his love and care for them.
GALATIANS 4:11-20.
11. I fear for you, that perhaps I have labored over you in vain. 12. I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong; 13. but you know that it was because of a weakness of the flesh that I preached the gospel to you at first; 14. and that which was a trial to you in my flesh you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself. 15. Where then is that blessedness you had? For I bear you witness, that if possible, you would have plucked out your eyes and given them to me. 16. Have I therefore become your enemy by telling you the truth? 17. They eagerly seek you, not rightly, but they wish to shut you out, in order that you may eagerly seek them. 18. But it is good always to be eagerly sought in a good way, and not only when I am present with you. 19. My children, with whom I am again in labor until Christ be formed in you – 20. but I could wish to be present with you now and change my tone, for I am perplexed about you.
4:11. “I fear for you, that perhaps I have labored over you in vain.”
In this verse, Paul expresses his fear that all his labor over them might be in vain. He is not sure all this discussion is really accomplishing anything.
4:12. “I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong;”
Paul again addresses them as brethren. He begs them to become as he is, because he became as they are. Paul is asking them to return to the relationship they had before the Jewish legalists came. At that time they did him no wrong, that is, they were doing the right thing.
4:13. “but you know that it was because of a weakness of the flesh that I preached the gospel to you at first;”
Paul may be referring to a bodily illness by the phrase “weakness of the flesh.” Much profitless discussion has raged about this phrase. We do not know what this phrase refers to and why it caused the gospel to be preached to them at first.
4:14. “and that which was a trial to you in my flesh you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself.”
Assuming that Paul is again referring to bodily illness, he says that even though it was a trial to them, they did not despise or loathe him. On the contrary they received him as an angel of God, as Christ Jesus Himself.
4:15. “Where then is that blessedness you had? For I bear you witness, that if possible, you would have plucked out your eyes and given them to me.”
Paul now refers to their emotional reception of him. The book of Acts refers to their joy (Acts 13:48, 52). Paul asks them what happened to that blessedness, their joy? Paul now refers to how eager was their reception of him. Some think Paul is again referring to his bodily illness, taking it to be ophthalmia, or some similar eye-disease.
4:16. “Have I therefore become your enemy by telling you the truth?”
In this verse Paul is referring to their reception of this letter. Are they now going to think Paul is their enemy because he is now telling them the truth. Some people cannot be corrected without thinking that the corrector is against them, their enemy.
4:17. “They eagerly seek you, not rightly, but they wish to shut you out, in order that you may eagerly seek them.”
In this verse Paul is referring to the psychological reason the Jewish legalists are trying to convert them to the law. They are wrongly eagerly seeking; they are shutting out Paul and his associates, his influence and teaching, so that they may be eagerly sought by the Galatians. They wanted to substitute themselves for Paul in the Galatians’ affections so that the Galatians would eagerly seek them instead of Paul.
4:18. “But it is good always to be eagerly sought in a good way, and not only when I am present with you.”
Paul does not want his readers to get the idea that he is trying to do the same as the Jewish legalists. He says that it is a good thing to be eagerly sought after, that is, to psychologically feel wanted. The only problem is the purpose of seeking: is it for a good purpose or evil? If the purpose is good, it was good for them to be eagerly sought, whether Paul is present or not. The purpose of the Jewish legalists was not good, it was evil. They wanted to shut out the truth of the gospel. They wanted to be eagerly sought so that their teaching would be accepted.
4:19. “My children, with whom I am again in labor until Christ be formed in you – “
Paul now drops his formal approach and addresses them with tenderness and concern as, “My children.” He likens his ministry to them to a travail in birth. His purpose is that Christ be formed in them.
4:20. “but I could wish to be present with you now and change my tone, for I am perplexed about you.”
In this verse, Paul’s tenderness and concern is expressed in his desire to be present with them and change the tone of his voice to suit their response. For Paul is puzzled and perplexed about them.
GALATIANS 4:21-31
In this section, Paul illustrates his main point: the slavery of the law or the freedom in Christ. Paul in this section uses an allegory to conclude the doctrinal and theological part of his letter. The use of an allegory to conclude this part of the letter has certain advantages:
(a) This allegory allows Paul to refer again to Abraham;
(b) it allows Paul to use a method of argument which, no doubt, was used by the Jewish legalists, thus turning their own style of exegesis against them;
(c) it illustrates the main point of his argument;
(d) it gives Paul a Scriptural basis upon which to tell the Galatians that they should obey God and throw out the legalizers ( v.30). It therefore provides an excellent transition to the next and practical part of the letter. Paul first
- introduces the facts of the story (4:21-23), then
- develops the allegory (4:24-27), and then
- applies the allegory to the Galatians (4:28-31).
GALATIANS 4:21-23
GALATIANS 4:21-23.
21. Tell me, you who want to be under law, do you not listen to the law? 22. For it is written that Abraham had two sons, one by the bond woman and one by the free woman. 23. But the son by the bond woman was born according to the flesh, and the son by the free woman through the promise.
4:21. “Tell me, you who want to be under law, do you not listen to the law?”
Even though Paul is perplexed about the Galatians, he decides to take a direct approach and confront those who wish to be under the law. By directly addressing those who wish to be under the law, Paul is assuming that not all of the Galatians wish to be under the law. Paul wants those who wish to be under the law to understand what that means, to hear what the law is really saying: that being under the law is slavery.
4:22. “For it is written that Abraham had two sons, one by the bond woman and one by the free woman.”
To get his point about the law over to his readers, Paul uses an illustration: the story of Abraham’s two sons. The formula “it is written” is usually used to introduce a quotation from Scripture. Paul here does not quote the Scriptures but summarizes what is written in the Scriptures about Abraham having two sons.
4:23. “But the son by the bond woman was born according to the flesh, and the son by the free woman through the promise.”
Paul continues with the facts of the story of Abraham’s two sons. The son of the bond woman was born according to the flesh, that is, naturally. The son of the free woman was born according to the promise, that is, supernaturally by God’s miraculous intervention.
GALATIANS 4:24-27
GALATIANS 4:24-27.
24. This is allegorically speaking: for these women are two covenants, one from Mount Sinai bearing children who are to be slaves; she is Hagar. 25. (For Mount Sinai is in Arabia) and she corresponds to the present Jerusalem, for she is in slavery with her children. 26. But the Jerusalem above is free; she is our mother. 27. For it is written, “Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more are the children of the desolate Than of the one who has a husband.”
4:24. “This is allegorically speaking: for these women are two covenants, one from Mount Sinai bearing children who are to be slaves; she is Hagar.”
Now Paul develops the allegory. An allegory is a literary device in which each literal character, object, and event of a story is made to symbolically illustrate a moral or religious principle. Paul takes these two woman, mothers of two sons, to illustrate two covenants. The bond woman, Hagar, illustrates the covenant from Mount Sinai and as a mother, bearing children who are to be slaves.
4:25. “(For Mount Sinai is in Arabia) and she corresponds to the present Jerusalem, for she is in slavery with her children.”
Paul continues to develop his allegory. The Greek text of the first part of this verse is difficult and should probably read: “(For Mount Sinai is in Arabia) and she corresponds to the present Jerusalem.” The sentence “For Mount Sinai is in Arabia” is parenthetical as I indicated. Hagar fled to Arabia twice (Gen. 16 and 21), and her son and his descendants occupied the Arabian region, of which the Sinai peninsula is part. This area is outside of the inheritance which was promised to Abraham as was Hagar and her descendants. Hagar corresponds in character to the present earthly and visible Jerusalem. This Jerusalem clings to salvation by the works of law. Paul says that she is enslaved with her children.
Paul continues to develop his allegory. Now he refers to the other side of the illustration, leaving out the in-between steps — that the free woman, Sarah, illustrates the Abrahamic covenant and as a mother, bearing children who are free, and that now she corresponds to the Jerusalem above, for she is free and her children. Since we are Abraham’s sons through faith, she is our mother. This “heavenly Jerusalem,” which is free is described in Heb. 12:22-24 and Rev. 21-22; it is still to come. Meanwhile, the spiritual and invisible heavenly city exists; its inhabitants are all those of faith.
4:27. “For it is written, ‘Rejoice, barren woman who does not bear; Break forth and shout, you who are not in labor; For more are the children of the desolate Than of the one who has a husband.'”
In this verse, Paul quotes Isa. 54:1 from the Septuagint (the Greek translation of the Old Testament). Paul’s point in using this verse is clear: Sarah was to have more spiritual descendants than Hagar.
GALATIANS 4:28-31
GALATIANS 4:28-31.
28. But you, brethren, like Isaac, are children of promise. 29. But even as at that time he who was born according to the flesh persecuted him who has born according to the Spirit, so it is now also. 30. But what does the Scripture say? “Cast out the bond woman and her son, For the son of the bond woman shall not be an heir with the son of the free woman.” 31. So then, brethren, we are not children of a bond woman, but of the free woman.
4:28. “But you, brethren, like Isaac, are children of promise.”
Now in this and the next three verses, Paul applies the allegory. Paul says that the Galatians are like Isaac; they are children of promise. By addressing them as “brethren”, he emphasizes the fact that they all belong to the same family.
4:29. “But even as at that time he who was born according to the flesh persecuted him who has born according to the Spirit, so it is now also.”
Paul continues to apply the allegory. The animosity between the two peoples still exists. The children of the bond woman persecute the children of the free woman. Even so the slaves of the law persecute the free sons of faith.
4:30. “But what does the Scripture say? ‘Cast out the bond woman and her son, For the son of the bond woman shall not be an heir with the son of the free woman.'”
Paul continues to apply the allegory. Just as God told Abraham to cast out the bond woman and her son, so should the Galatians cast out those Jewish legalists. For they have no part in the inheritance according to promise.
4:31. “So then, brethren, we are not children of a bond woman, but of the free woman.”
Paul concludes his application of the allegory. He says that Galatians are not children of the bond woman, but of the free woman. This lays the basis for Paul’s exhortation at the beginning of next chapter.