Galatians

4:1-7

4. Arguments in support of the proposition, 3:1-4:7

vii] Concluding argument. For those in Christ, the law has completed its appointed purpose of confinement, such that in Christ we now have the full, free enjoyment of sonship in God, with all its associated blessings. 4:1-7

In 4:1-7 Paul outlines his concluding argument in support of his proposition that a person, who is in the right with God on the basis of the faithfulness of Christ, is freely able to appropriate the fullness of God's promised new life apart from law-obedience. Summing up then, Christ, "born under the curse of the law" ... fulfills all its requirements, absorbing its curse by his death on the cross", Dumbrell. "God's purpose [in all this] was both to redeem and to adopt, not just to rescue from slavery, but to make slaves into sons", Stott. Consequently, as adopted sons in Christ, both Jews and Gentiles receive God's promised blessings, a foretaste of which is the gift of his life-giving Spirit. So (pointedly addressed to the Gentile Galatian believers infected with notion that law-obedience facilitates God's blessings, "you", v7), a believer, as a son of God, is rightly an heir to the promised blessings of God [and this apart from law-obedience].

As already noted in the studies on 3:19-29, Paul argues for the temporary nature of the law in temporal terms (a salvation-history approach), applied it in logical terms. In salvation-history terms "the guardianship of the Mosaic law was meant to be for a time when God's people were in their spiritual minority; but now with the coming of Christ, the time set by the Father has been fulfilled", Longenecker. It follows, as a logical consequence of this truth, that for those in Christ the law has fulfilled its appointed task of confinement such that they are now possess the full and free enjoyment of divine sonship. Although the logical sense is dominant, Paul's "us" (believing Jews) and "you" (believing Gentiles) indicates that Paul's thoughts, as always, are couched in a salvation-history frame.

Barnes identifies the main theme of this passage as "from slavery to sonship" while George divides it into three parts: 4:1-3, "Our past condition"; 4:4-5, "The coming of Christ"; 4:6-7, "The Spirit within". It seems very likely that this passage is the final step in Paul's argument in support of his proposition developed in 2:15-21. In fact, this passage is virtually a summary of Paul's arguments so far. The passage has prompted numerous source theories, given its unusual language and images, but they add little to its meaning. Note the similarities with 3:23-29. The following passage, 4:8-11, is most often tied to this passage, even to a wider unit identified by Bruce as 3:26-4:11, by Fung as 2:15-5:12, by Garlington as 3:1-4:31, ...., so it may well serve as a personal statement rounding off Paul's arguments in 3:1-4:7, so Dumbrell, Longenecker, Dunn, ..... (Note the similar expression of distress at the commencement of this argumentative section, 3:1-5). None-the-less it is more likely an introduction to a series of exhortations that run through to the postscript, 6:11-18.

Paul paints an analogy of a son growing up in home where he is under the control of a guardian/administrator until he is of age. During such time he is treated little different to a servant. Scott argues that this is an illusion to Israel's Egyptian enslavement, but it best illustrates the guardianship of the law until the coming of Christ, until Israel's coming of age (temporal), which frame applies to a believer's coming of age in Christ and of their outgrowing the subjection of the law (logical).

de "-" - Used here to indicate the next step in the argument; "my point is this", Dumbrell.

oJ klhronomoV "the heir" - A child who has come into the inheritance of their father; "will receive his father's property", TEV.

nhpioV adj. "child" - infant, babe. The word can refer to anyone in their minority, therefore also, "child / youth." "A minor", NEB.

ouden diaferei (diaferw) "he is no different" - he nothing differs. Here, "no different from" and so therefore "no better than a slave, even though the whole estate will be his by inheritance when he comes of age." wn (eimi) pres. part. "although [he owns the whole estate]" - being [lord of all]. The participle is adverbial, probably concessive as NIV. "Even though everything their parents own will some day be theirs", CEV.

epitropouV (oV) "guardians" - Unlike a guardian appointed by a father (a different Greek word), this guardian is appointed under law, although both perform the same function. "Men who take care of him and manage his affairs", TEV.

oikonomouV (oV) "trustees" - tutor, guardian, trustee. Rather than suggesting the minor has a second guardian, Paul is probably describing the function of the guardian. The word was sometimes used of an administrator of slaves and this might have prompted Paul to use the word to describe the guardianship. Possibly "teacher", CEV, but better "trustees".

acri thV proqesmiaV tou patroV "until the time set by his father" - until the time previously appointed of the father. We would probably say, "until he is of age", although more correctly here "until the appointed time/date set by the father", Zerwick; "until the time which his father has chosen for him to receive his inheritance", Phillips.

As a child, until they reach their majority, must submit to the authority of their guardian, so "we" had to submit to the subjection of the law.

ouJtwV "so [also]" - so [also we]. "So with us", Dumbrell.

oJte "when" - when, while. Introducing a temporal clause.

hJmeiV pro. 1 pl. "we" - It is generally understood that here Paul's use of "we" includes both Jews and Gentiles, ie. he is being inclusive. This is probably the case, but we do need to remember that Paul often distinguishes between "we Jews" and "you Gentiles". Those who argue that "we" = "we believing Jews" hold that Paul is illustrating the guardianship of the law over the people of Israel, their release from its administration into the full responsibilities and blessings of sonship, a sonship that Gentiles also share through Christ, and this apart from the law. In the end, Paul's "we" includes "you".

dedoulwmenoi (doulow) perf. pas. part. "we were in slavery" - we have been enslaved. The perfect participle with the imperfect of the verb "to be" forming a periphrastic pluperfect construction. Possibly expressing a continuous state of slavery. Bligh suggests it is an afterthought, "we were under the elemental powers of the universe - in a state of slavery."

stoiceia tou kosmou "the basic principles of the world" - rudimentary elements, material of the world. "Elements that make up a series", Longenecker. The sense is possibly: i] "material world", as of Israel's contamination by the surrounding nations and thus the loss of the nation's uniqueness, and held to this reality by the law, so Dumbrell, Longenecker, Sanders; ii] "the elemental spirits of the world", referring to evil satanic forces, or lesser spiritual beings, Betz, Wright, or more generally "primal and cosmic forces however conceptualized", Dunn; iii] "the celestial elements of the universe", referring to the elements of the cosmos - earth, air, fire, water; iv] "the rudiments of the world" RV, referring to the elementary teachings, truths, regulations, rules...., "the prescriptions and ordinances to which religious men outside of Christ surrender to", Ridderbos; including the Mosaic law, Bruce; "the rudiments of the service of God", Belleville; or particularly the law of Moses, the Torah, Hayes, Martyn, Fung, Barnes. "This is why Paul can make the equally startling assertion that the Torah is no better than pagan religion", Garlington, cf. 4:8-11. Option [iv] seems best.

But then "Christ came and changed everything", Hunter.

de "but" - Here seemingly adversative.

oJte "when" - Introducing a temporal clause.

to plhrwma "fully" - the fullness [of the time]. That which fills or completes, so in the coming of Christ the Old Testament era comes to an end, is completed. Christ's birth introduces a new era. It is this point that prompts the selection of 4:4-7 as the epistle for Christmas 1. "But when the time was right", CEV.

exapesteilen (exapostellw) aor. "sent" - sent forth. To send forth as an authoritative representative. The Father's sending the Son implies the preexistence of the Son, but does not prove it. It does though imply that Jesus was the Son of God prior to his sending and not because of his sending. "God sent his Son into the world."

genomenon (ginomai) aor. mid. part. "born" - having become [from a woman]. The participle is adjectival modifying "son", "who was woman-born". "Becoming" and therefore possibly "born", although "made", AV, in the sense of "became a human person", maybe Paul's intention. It is not actually "beget", rather Paul is saying that Jesus comes to us as a human person bound under the responsibilities of the law. This statement does not support the virgin birth, but probably does reference it, so Dumbrell; "born as any child is born", Barclay.

upo nomon "[born] under law" - [having become] under law. Possibly in the sense of being subject to the Torah and thus obedient to it, "his Son obeyed the law", CEV, or in the more general sense of someone who lived in a society bound by law, "brought up under the Jewish law", Barclay, or even "born as a Jew", Martyn, but probably in the sense of "under the Sinai covenant and its curse" which Christ fulfills in his obedience.

At great cost Christ comes and sets free those in bondage to the law, bestowing "not merely sonship, but the privileges of sonship - the full status of sonship", Guthrie.

iJna + subj. "to [redeem] .... that [we might receive]" - that .... [he might redeem] that ... [we might receive]. In the two hina clauses, the second serves to explain the intended purpose of the first.

exagorash/ (exagorazw) aor. subj. "to redeem" - may buy back, redeem. Possibly with the stress on release, "so he could set us free from the law", CEV, but more likely "from the curse of the law", Dumbrell, Ridderbos, cf. 3:13-14, or more generally, "that he might redeem those held under the power of the law", Martyn.

uiJoqesian (a) "the full rights of sons" - sonship. Receive the status of sons, "receive the adoption as sons", NASB. In the ancient world adoption bestows full family rights on the adopted person, thus the blessings of sonship for all who believe.

The gift of the Spirit is usually treated "as confirming the relationship", ie. confirming sonship, so Dumbrell; or the "fruit and evidence of the truth that God has received them as sons", Ridderbos, ie. product of, as well as evidence of; or "the adoption and the gift of the Spirit are concomitant", Guthrie, "simultaneous .... the receiving of the Spirit is the sequel to their instatement as sons", Bruce (both resting on "faith"). It seems best to understand that "the Spirit was a gift consequent and subsequent upon their being made sons", Dunn, a product of sonship, the blessing above all blessings of sonship, of being right with God, which blessing is ours in the faithfulness of Christ, appropriated through faith, and not works of the law. cf. Gal.4:5-7, Rom.8:15-17. As Dunn notes, the receipt of the Spirit is the beginning of a believers experience of sonship, of being right with God. Paul will explain how life in the Spirit proceeds in 5:13-6:10.

de "-" - but, and. Probably here a continuative, "and because you are sons", Barnes.

oJti "because" - Probably expressing cause/reason, "because / since". Possibly introducing an epexegetic noun clause, "that" = "to prove that (to show that) you are sons", NEB, making the point that the Spirit is an evidence of sonship. Yet, most of the older translations take it as causal - the Spirit is sent because you are sons. "In that you are sons, God sent the Spirit of his Son ...", Dunn.

este (eimi) "you are [sons]" - Obviously "you Gentiles", although some argue for "you, both Jews and Gentiles.

uiJoi (oV) "sons" - "God's son's by adoption", Dumbrell.

exapesteilen (exapostellw) aor. "sent" - Sent forth as an authoritative representative. Although aorist, its sense here, with regard the Holy Spirit, must be collective. Successive sendings are intended.

to pneuma tou uiJou "the Spirit of his Son" - A theologically tricky phrase and only used here in the New Testament. The Western church holds that the Spirit "proceeds from the Father and the Son", while the Eastern church holds that the Spirit proceeds from the Father alone. Paul is probably not thinking about "proceeding" here, but may be toying with the idea of Romans 8:15, "the Spirit of sonship", or as Murray paraphrases it, "the Spirit who imparts the assurance of sonship and enables believers to call God their Father."

kardiaV (a) "heart" - Best understood as the seat of reason, the inner person, rather than the seat of feelings. The stomach is the seat of feelings. Thus, the Spirit indwells the believer; "God sends the Spirit of his Son to us and he takes root in our inner being."

krazon (krazw) part. "who calls out" - crying out, calling out, crying. The participle is adjectival probably modifying "Spirit". Grundmann argues that the "crying" here is not that of the Spirit, but rather the ecstatic outcry of a believer overcome by the presence of the indwelling Christ and who, in this state, calls out to the Lord in prayer.

abba "Abba" - Aramaic for Father. An example of Jesus' own words in aramaic carried over into the Greek. The Greek translation "father" is supplied. Given the presence of the Spirit in the believer's life we are able to "utter the cry of deepest familial intimacy in prayer and worship, addressing God as Father", Dumbrell.

"No longer slaves, we are sons and heirs, by God's own act given free access (apart from the law) to all the riches he destines for us", Hunter.

wJste "so" - so that, in order that, thus. Used to draw a conclusion, "it becomes apparent (therefore)", Ridderbos.

ei (eimi) "you" - Emphatic, "you" underlined.

alla "but" - Strong adversative. "You are no longer a slave but a son".

uiJoV "a son" - a son. In the sense of an adoptive son of God, given this status in an act of divine grace through Christ.

ei "-" - Setting up a conditional sentence, 1st class, "if, as the case is ...... then ......"

dia + gen. "[God has made you]" - through [God]. With the genitive = "by the instrumentality of". Some suggest "by God's own act", but "through God", RSV, is best in the sense of: through the gracious act of God the believer is no longer a slave but a son, a son and heir, and therefore the believer does not need to submit to the law to gain the blessings of sonship. "By the will of God", Zerwick.

klhhronomoV (oV) "an heir" - "Heir of God", Fung, Betz, or "heir of the promise made to Abraham", Cranfield, Martyn, Dunn. "Sons and heirs, members of Abraham's family of believers", Dumbrell, and thus by right, inheritors of the promised Abrahamic blessings - "life".

Galatians Introduction.

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