Galatians4
English Standard Version
1 that the , as he a , is from a , though he the of ,
2 he the by his .
3In the same , we , the of the .
4 the of had , , , the ,
5 those who were the , so we adoption as .
6 you , has the of , , ! !
7 you no a , a , a , an .
8 , when you , you were to those that by .
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10You !
11I am have in .
12 , I , am, I have become are. You .
13 it was of a I to at ,
14 though was a to you, you did me, an of , .
15 has of ? I to , , you would have to .
16Have I by the ?
17They of , but for . They to , you may of .
18It is to be made of a , am ,
19 , for I am in the anguish of is !
20I I could be , I am .
21 , you who to the , do you the ?
22 it is , a a .
23 the the was the , the son the was born .
24 may : women . is , ; .
25 ; she to the present , in .
26 the , and .
27 it is , , O who ; , you who are in ! the of the will be those of the one who a .
28 , , , of .
29 just at that he who was the him who was born the , it is .
30 does the ? Cast the , the of the shall the of the .
31 , , we of the of the .
Study Guide
Public-domain commentary and original-language notes for Galatians 4.
Chapter Summary
In this chapter: The folly of returning to legal observances for justification. (1–7). The happy change made in the Gentile believers. (8–11). The apostle reasons against following false teachers. (12–18). He expresses his earnest concern for them. (19, 20). And then explains the difference between what is to be expected from the law, and from the gospel. (21–31).
vv1-7
The apostle deals plainly with those who urged the law of Moses together with the gospel of Christ, and endeavoured to bring believers under its bondage. They could not fully understand the meaning of the law as given by Moses. And as that was a dispensation of darkness, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of Christians under the gospel dispensation. From these verses see the wonders of Divine love and mercy; particularly of God the Father, in sending his Son into the world to redeem and save us; of the Son of God, in submitting so low, and suffering so much for us; and of the Holy Spirit, in condescending to dwell in the hearts of believers, for such gracious purposes. Also, the advantages Christians enjoy under the gospel. Although by nature children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he will have all his children resemble him. Among men the eldest son is heir; but all God's children shall have the inheritance of eldest sons. May the temper and conduct of sons ever show our adoption; and may the Holy Spirit witness with our spirits that we are children and heirs of God.
vv8-11
The happy change whereby the Galatians were turned from idols to the living God, and through Christ had received the adoption of sons, was the effect of his free and rich grace; they were laid under the greater obligation to keep to the liberty wherewith he had made them free. All our knowledge of God begins on his part; we know him because we are known of him. Though our religion forbids idolatry, yet many practise spiritual idolatry in their hearts. For what a man loves most, and cares most for, that is his god: some have their riches for their god, some their pleasures, and some their lusts. And many ignorantly worship a god of their own making; a god made all of mercy and no justice. For they persuade themselves that there is mercy for them with God, though they repent not, but go on in their sins. It is possible for those who have made great professions of religion, to be afterwards drawn aside from purity and simplicity. And the more mercy God has shown, in bringing any to know the gospel, and the liberties and privileges of it, the greater their sin and folly in suffering themselves to be deprived of them. Hence all who are members of the outward church should learn to fear and to suspect themselves. We must not be content because we have some good things in ourselves. Paul fears lest his labour is in vain, yet he still labours; and thus to do, whatever follows, is true wisdom and the fear of God. This every man must remember in his place and calling.
vv12-18
The apostle desires that they would be of one mind with him respecting the law of Moses, as well as united with him in love. In reproving others, we should take care to convince them that our reproofs are from sincere regard to the honour of God and religion and their welfare. The apostle reminds the Galatians of the difficulty under which he laboured when he first came among them. But he notices, that he was a welcome messenger to them. Yet how very uncertain are the favour and respect of men! Let us labour to be accepted of God. You once thought yourselves happy in receiving the gospel; have you now reason to think otherwise? Christians must not forbear speaking the truth, for fear of offending others. The false teachers who drew the Galatians from the truth of the gospel were designing men. They pretended affection, but they were not sincere and upright. An excellent rule is given. It is good to be zealous always in a good thing; not for a time only, or now and then, but always. Happy would it be for the church of Christ, if this zeal was better maintained.
Key Words
δέ (dé): but, and, etc.
λέγω (légō): properly, to "lay" forth, i.e. (figuratively) relate (in words (usually of systematic or set discourse; whereas G2036 (ἔπω) and G5346 (φημί) generally refer to an individual expression or speech respectively; while G4483 (ῥέω) is properly to break silence merely, and G2980 (λαλέω) means an extended or random harangue)); by implication, to mean
κληρονόμος (klēronómos): a sharer by lot, i.e. inheritor (literally or figuratively); by implication, a possessor
ἐστί (estí): he (she or it) is; also (with neuter plural) they are
νήπιος (nḗpios): not speaking, i.e. an infant (minor); figuratively, a simple-minded person, an immature Christian
οὐδείς (oudeís): not even one (man, woman or thing), i.e. none, nobody, nothing
διαφέρω (diaphérō): to bear through, i.e. (literally) transport; usually to bear apart, i.e. (objectively) to toss about (figuratively, report); subjectively, to "differ", or (by implication) surpass
δοῦλος (doûlos): a slave (literal or figurative, involuntary or voluntary; frequently, therefore in a qualified sense of subjection or subserviency)
ὤν (ṓn): being
κύριος (kýrios): supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)
Cross References
Galatians 4Direct parallel showing adoption by the Spirit crying 'Abba, Father' instead of a spirit of bondage.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Directly quoted by Paul to prove the barren woman (Sarah/Gentile church) has more children than the married.
Supported by Matthew Henry, John Calvin, JFB
Directly quoted: 'Cast out the bondwoman and her son,' applying the history as an allegory.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Explains Christ redeeming those under the curse/demands of the law to secure our adoption.
Supported by Matthew Poole, JFB
Matches the 'Jerusalem which is above is free' with the 'heavenly Jerusalem' of the new covenant.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Uses the identical term 'elements/rudiments of the world' to describe ritualistic and elementary bondage.
Supported by Matthew Poole, JFB
Connects 'fulness of the time' with God's eternal timing and the dispensation of the fulness of times.
Supported by Matthew Poole, JFB
Parallels God sending His own Son in the likeness of sinful flesh to accomplish what law couldn't.
Supported by Matthew Poole, JFB
The historical record of Hagar bearing Ishmael, whom Paul identifies as the son of the bondwoman.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Parallels the theological distinction between Abraham's fleshly descendants and the children of the promise.
Supported by Matthew Poole, John Calvin, JFB
The historical account of Ishmael mocking Isaac, which Paul allegorizes as fleshly persecution of spiritual sons.
Supported by Matthew Henry, Matthew Poole, John Calvin, JFB
Connects the 'tutors and governors' under which the heir is kept to the law as schoolmaster.
Supported by Matthew Poole, JFB
Parallels the contrast between the servant who abides not forever and the Son who abides ever.
Supported by Matthew Poole, JFB
Parallels the condemnation of legalistic observance of holy days, new moons, and sabbaths.
Supported by Matthew Henry, Matthew Poole, JFB
Sheds light on Paul's 'infirmity of the flesh' and 'temptation' as a bodily weakness/thorn.
Supported by Matthew Henry, Matthew Poole, JFB
Expresses Paul's parental anxiety that the minds of his converts are being corrupted from gospel simplicity.
Supported by Matthew Henry