Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
Now I say - a phrase introducing a continued explanatory argument (Ellicott). God's sending His Son to redeem us who were under the law (Galatians 4:4), and sending the Spirit of His Son into our hearts (Galatians 4:6), confirms the conclusion (Galatians 3:29) that we are "heirs according to the promise."
The heir - not, as in earthly inheritances, the father's death, but our Father's sovereign will, makes us heirs.
Child, х neepios (G3516)] - 'one under age.'
Differeth nothing ... - i:e., has no more freedom than a slave х doulou (G1401)] not at his own disposal; nay, he is subject to a slave (Galatians 4:2; Galatians 3:24).
Lord of all - by title and birthright (cf. 1 Corinthians 3:21-22).
Verse 2. Tutors and governors, х epitropous (G2012) and oikonomous (G3623)] - rather, 'guardians (of the person) and stewards' (of the property). So "the law was our school-master ("tutor," Galatians 3:24). Eliezer (Genesis 15:2; Genesis 24:2).
Until the time appointed of the father - in His eternal purposes (Ephesians 1:9-11). х Prothesmia (G4287) is a legal term: a time defined by law, or testamentary disposition-the term limited for bringing actions.]
Verse 3. We - the Jews primarily; inclusively the Gentiles also. For the "we" in Galatians 4:5 plainly refers to both. The Jews in their bondage to Moses' law represented all mankind amenable to God's universal law of holiness (Romans 2:14-15: cf. Galatians 3:13; Galatians 3:23, notes). Even the Gentiles were under "bondage," and in a discipline suitable to nonage, until Christ came as the Emancipator.
Bondage - as 'servants' (Galatians 4:1).
Under the elements [ stoicheia (G4747 )] of the world - rudimentary teachings of a non-Christian character: the elementary lessons of outward things, such as legal ordinances (Galatians 4:10; Colossians 2:8; Colossians 2:20; Hebrews 5:12).
Verse 4. The fullness of the time - namely, 'appointed by the Father' (Galatians 4:2). The end of all preparation, the beginning of all fulfillment, the maturity of man's spiritual need (note, Ephesians 1:10; Acts 2:1; Ezekiel 5:2). 'The idea is that of a temporal space filled up by the flowing in of time' (Ellicott). 'The Church has its own ages' (Bengel). God does nothing prematurely, but, foreseeing the end from the beginning, waits until all is ripe for executing His purpose. Had Christ come directly after the fall, the enormity of sin would not have been realized fully by man, so as to feel his desperate need of a Saviour. Sin and its deadly fruits were fully developed. Man's inability to save himself by the law, whether that of Moses or that of conscience, was manifested; all the prophecies of various ages found their common center in this time; Providence, by various arrangements in the social, political, and moral world, had fully prepared the way for the Redeemer. God often permits physical evil long before He teaches the remedy. The small-pox had long raged before inoculation and vaccination were discovered. The honour of God's law required evil to be matured before He revealed the remedy. (Compare "the set time," Psalms 102:13.)
Was come, х eelthen (G2064)] - 'came.'
Sent forth, х exapesteilen (G1821)] - 'sent forth out of heaven from Himself.' The same verb is used of the Father's sending forth the Spirit (Galatians 4:6). (Compare John 8:42; Isaiah 48:16.)
His, х ton (G3588) huion (G5207) autou (G846)] - 'His own Son.' Not by adoption, as we are (Galatians 4:5); nor merely by the anointing of the Spirit (Galatians 4:6; John 1:18).
Made of a woman, х genomenon (G1096)] - 'made to be (born) of х ek (G1537), from] a woman,' implying His true manhood (cf. 1 Corinthians 15:45). The expression implies God's special interposition in His birth as man-namely, causing Him to be conceived by the Holy Spirit.
Made under the law - `made to be born under the law.' Not merely (as Alford) 'born subject to the Law as a Jew;' but "made," by His Father's appointment and His own freewill, 'subject to' it, 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. Not only very man, but a true Israelite. This constitutes the significance of His circumcision, His presentation in the temple (Luke 2:21-22; Luke 2:27: cf. Matthew 5:17), and His baptism by John (Matthew 3:15, "Thus it becometh us to fulfill all righteousness").
Verse 5. To - Greek, 'That He might redeem' from the law's bondage as well as curse.
Them that were under the law - primarily the Jews; but as these were the representative people of the world, the Gentiles too (Galatians 3:13).
Receive, х apolaboomen (G618)] - implies the suitableness of the thing. 'Receive as something due' (as predestined, or laid up for us by God) (Luke 16:25; Luke 23:41; Colossians 3:24; 2 John 1:8).
Adoption (Romans 8:15; Romans 8:23; Romans 9:4; Ephesians 1:5). There are three stages:
(1) Existing, but not appropriated;
(2) Appropriated through faith in Christ; (2) Appropriated through faith in Christ;
(3) Perfected in glory (Neander).
God makes of sons of men sons of God, as God made of the Son of God the Son of man, (Augustine on Ps
52.)
Verse 6. Because ye are sons ... The split of prayer is the fruit of adoption. The Gentile Galatians thought, as the Jews were under the law before their adoption, so they too must first be under the law. Paul, by anticipation, meets this objection. As a proof 'THAT ( hoti (G3754)) ye ARE' really (Ellicott) in the free state of SONS Of God by faith in Christ (Galatians 3:26); therefore ye need not to be, as children in nonage (Galatians 4:1), under the tutorship of the law. The Spirit of God's only-begotten Son (which is the Spirit of God: John 14:16; Romans 8:9), sent from, and leading us to cry to, the Father, attests our sonship by adoption; for the Spirit is the "earnest of our inheritance" (Romans 8:15-16; Ephesians 1:14). 'God sent forth (Greek aorist) into OUR (so A 'Aleph (') C Delta G f g, Vulgate, read; B reads "your") hearts' etc. (John 1:12; 1 Corinthians 6:19.) As in Galatians 4:5, he changed from "them," the third person, to "we," the first; so here he changes from "ye," the second person, to 'our,' the first.
Thus he identifies their status as Gentiles with that himself and his believing fellow-countrymen as Jews. Rather (in the usual sense of hoti) cf. Neander's note on Galatians 4:5, 'BECAUSE ye are sons (already in God's electing love), God sent forth the Spirit of His Son,' etc., manifesting that sonship which He regarded as a present reality ("are") because of His purpose, even before it was actually fulfilled. So Hebrews 2:13, where "the children" are spoken of as existing in His purpose before their actual existence.
The Spirit of his Son. By faith ye are one with His Son, so that what is His is yours: His Sonship insures yours; His Spirit insures for you a share in the same. Moreover, as the Spirit of God proceeds from the Father, so the Spirit of the Son proceeds from the Son; so that the Holy Spirit (Nicene Creed) 'proceedeth from the Father and the Son.' The Father was not begotten: the Son is begotten of the Father: the Holy Spirit proceedeth from the Father and the Son.
Crying. The SPIRIT is regarded as the agent in praying, the believer as His organ. In Romans 8:15 "the Spirit of adoption" is said to be that whereby WE cry "Abba, Father;" but in Romans 8:26 "the SPIRIT ITSELF maketh intercession for us with groanings which cannot be uttered." The believer's prayer is His prayer: hence, arises his acceptability with God.
Abba, Father - the Hebrew says "Abba;" the Greek, "Father" ('Pater'): both united in one Sonship and one cry of faith, "Abba, Father." So, 'Even so' [`Nai,' Greek, Amen] (Hebrew), both meaning the same (Revelation 1:7). Christ's own cry is the believers' cry. The formula was used in reverent memory of Him who taught us to call God "our Father" (Mark 14:36).
Verse 7. Wherefore - conclusion from Galatians 4:4-6.
Thou - such an individual appropriation of this comforting truth God grants in answer to each who cries "Abba, Father,"
Heir of God through Christ. So C Delta f. But 'Aleph (') A B G, Vulgate, read 'an heir through God,' This combines on man's behalf the whole before-mentioned agency of THE TRINITY: the Father sent His Son and the Spirit; the Son freed us from the law; the Spirit completes our sonship. Thus, the redeemed are heirs THROUGH the Triune GOD, not through the law or fleshly descent (Windischmann in Alford) (Galatians 3:18 confirms this).
Heir - confirming Galatians 3:29 (cf. Romans 8:17). Among the Hebrews, 'sons' by free women were heirs (the first-born having double); but not by bond women and Gentiles (Judges 11:2). Among the Romans, male or female children (Galatians 3:28), natural or adopted.