Galatians 4

—differeth nothing from a servant,] As to the possession and free use of his estate, “though he be” by right of inheritance “lord of all” that his father left. Dr. Whitby, “A servant,” more properly “a bondman,” one in a state of bondage. Locke.

—made of a woman,] If the Son of God, thus sent forth, were no more than a mere man, why should it be said, “made of a woman;” since every man is made of a woman, and, in the nature of things, can have no other original? There is nothing extraordinary in the circumstance; and in speaking of a mere man, it would never have been mentioned. But the fact is, that the Divine Person above described appeared in our nature, and was “made of a woman.” Herein is the wonder of love, the root and fountain of salvation, pointed out by the Apostle, and expressed or implied in so many other passages of Scripture. Bp. Horne.

The Apostle here intimates, that Christ is “the Seed of the woman,” promised at the fall to come and bruise the serpent’s head. Dr. Macknight.

—made under the law, &c.] Who submitted to and performed the whole law, to redeem us out of that slavery of Mosaical performances, and to receive us into participation of the promises made to Abraham, that is, to justification without those legal observances. Dr. Hammond.

“When the fulness of the time was come,” when the Jews were gradually qualified to have a more manly and rational form of worship proposed to them, with more ingenuous motives to the practice of it; when the Gentiles also had received some preparatory cultivation in their understandings and their manners, from the purer parts of their philosophy, which yet had fully appeared to be insufficient for the reformation of mankind; and when so free a communication was opened between distant parts of the world, that the truth of the Gospel might easily be examined, and its doctrines easily spread: then “God sent forth His Son, to redeem them that were under the law, that they might receive the adoption of sons,” Gal. iv. 4, 5, to purchase, at the price of His blood, their deliverance from the condemning sentence, and the ritual injunctions of the Mosaick dispensation, that they might enjoy under the Christian covenant the strongest marks of God’s fatherly regard; and to purchase at the same time the deliverance of the Gentiles from an infinitely worse bondage, that of corruption, the slavery of sin, and the dread of eternal death, into the glorious liberty of the children of God. Abp. Secker.

— crying, Abba, Father.] Witnessing to your spirits that ye are the sons of God, and that He is your Father, Rom. viii. 15, 16; and enabling you to use the language, not of servants, but of sons. Dr. Whitby. See the notes on the above passage.

Galatians 4:3

3.—when we were children,] As, till the Gospel came, we were to be esteemed by God’s appointment. Dr. Wells.

—under the elements of the world.] Under the rigid administration and rigorous exaction of the law, and tied to an almost numberless catalogue of ceremonial observances, by which it pleased God to instruct the former ages of His church. Burkitt.

The Jewish rites may have been called “the elements of the world,” because they were in a great measure such as were used by the world in general, only directed to a better object and a better end. Drs. Whitby and Wells.

Galatians 4:4

4. But when the fulness of the time was come,] That time, wherein God saw fit to remove the guardian of the heir, that is, to lay aside the Mosaical law. Dr. Hammond. The time appointed by God our Father for our arriving at age, ver. 2. Dr. Wells.

The redemption of mankind from sin and misery, by the incarnation and death of Christ, was, on God’s part, entirely a matter of mere grace and favour. It depended wholly on his free choice whether he would send a Saviour into the world at all: much more at what time He would do it. We have therefore no claim, but what is founded on His voluntary promises. These indeed, when they were given, He was bound to make good. And as some of them not only assured the world of such a person’s coming, but fixed the time of it, so accordingly He came at the time fixed. It had been foretold in Scripture, that He should appear under the fourth of the great empires of the world: whilst the second house or temple of the Jews was in being; when the sceptre was departing from Judah; at the end of so many weeks after their return from captivity, each consisting, not of seven days, but of seven years. And in fact just when all these marks were visibly united, “Jesus came into Galilee, preaching and saying, The time is fulfilled; and the kingdom of God is at hand: repent ye, and believe the Gospel.” Mark i. 14, 15. “The fulness of time” therefore mentioned by the Apostle in the text, which he calls “the appointed time of the Father,” two verses before, is plainly that which the Scripture prophecies point out and determine. Abp. Secker.

—God sent forth his Son, made of a woman,] Hence it is to be observed, 1st, that Christ was God’s Son, His own Son, the Son of Himself, as the original calls Him, Rom. vii. 3; His Son, not in any inferior regard, but in regard to His essence and nature: 2dly, that this “sending forth of His Son” presupposes His pre-existence before His incarnation: and 3dly, that this Son of God, so sent forth, really took upon Him our flesh, and was made manifest in our nature. Burkitt.

God had therefore a Son to send forth; that Son of whom it is said, that He was in the bosom of the Father; that He had glory with the Father before the

Galatians 4:6

6.—God hath sent forth the Spirit of his Son,] Here the Son is distinguished from the Father as first sent by

We are no longer servants to the law. Anno DOMINI 53. into your hearts, crying, Abba, Father.

Galatians 4:7

7. Wherefore thou art no more a servant.] No longer enslaved to those Mosaical performances, but put into the state of sons, and consequently through faith in Christ secure of justification according to the promises made to Abraham. Dr. Hammond.

Galatians 4:8

8. Howbeit then, when ye knew not God, &c.] The Apostle had said in the foregoing verse, “Thou art no more a servant:” the Gentile converts perhaps might reply, that they never were servants to the law: the Apostle therefore reminds them, that “then when they knew not” the true “God, they did service (were in bondage) unto them which by nature” or in reality “are no gods,” and consequently they were under a bondage worse than that of the Jews. Dr. Wells.

Galatians 4:9

9.— are known of God.] That is, acknowledged by Him. Dr. Wells.

— how turn ye again &c.] The Apostle considers the desire of the Gentile Christians to enter into the bondage of the ceremonial law, as a going backward in religion, or a return to those principles which they had already overpast. Burkitt.

— weak and beggarly elements.] “Weak,” as not having power or efficacy to cleanse or sanctify the soul; and “beggarly,” as not being able to confer the spiritual riches of the Gospel; namely, pardon of all sin together with grace here, and everlasting happiness hereafter. Dr. Wells.

Galatians 4:10

10. Ye observe days, &c.] The whole drift of the Epistle, which is to convince the Galatians that they were not obliged to observe the rites and ceremonies of the law, shows that this verse is to be interpreted of the Jewish solemn times, and the festivals observed by them, as far as they could be observed out of Judea. Dr. Whitby. St. Jerome in his commentary upon this place shows, that for divers reasons the observation of Christian holydays comes not within this reprehension. Bp. Fell.

There is an observation of days, certainly superstitious, if not idolatrous, since in Deuteronomy an “observer of times” is declared an abomination to the Lord, Deut. xviii. 10: and it is one of the provocations for which the Gentiles were driven out of the land, Lev. xix.

weak and beggarly || elements, whereunto ye desire again to be in bondage?

Galatians 4:12

12. Brethren, I beseech you, be as I am; &c.] Be still as affectionate to me as I am to you, and count me not “your enemy, because I tell you the truth;” for I am still as affectionate to you, as ever you were to me, ver. 14. I do not look upon you as persons, who have done any thing with an intent to injure me; and though your false teachers have done you this injury by their pernicious doctrines, yet have they not prevailed on you to speak evil of me, or act injuriously towards me. Dr. Whitby.

In 2 Chron. xviii. 3, the expressions here used denote the most strict friendship. The Apostle, having sharply rebuked the Galatians for their attachment to Judaism, checks himself, and turns his discourse into the most affectionate entreaties and expostulations; in which he shewed himself to have a great knowledge of human nature. For he mentions such things as must have deeply affected the Galatians; especially as he expresses them in a simplicity and energy of language that are inimitable. Dr. Macknight.

Anno DOMINI 54. ments. Paul remembereth their good will. The allegory of Agar and Sara. AND DOMINI 52. of the flesh I preached the gospel unto you at the first.

Galatians 4:13

13. — through infirmity of the flesh] That is, not without a remarkable bodily infirmity, which I laboured under. See 2 Cor. xii. 7—12. In the next verse he calls this “infirmity” his “temptation which was in the flesh,” or body; as being that, whereby God tried his patience and kept him humble. Dr. Wells.

What this weakness and trial in the flesh was, since it has not pleased the Apostle to mention it, is impossible for us to know: but it may be remarked here as an instance, once for all, of the unavoidable obscurity of some passages in epistolary writings, without any fault in the author. For usually some things, necessary to the understanding of what is written, are of course and justly omitted, because already known to him the letter is writ to, and it would be sometimes ungraceful, oftentimes superfluous, particularly to mention them. Locke.

Galatians 4:14

14. — as an angel of God, even as Christ Jesus.] With all the respect, and confidence, and cheerfulness imaginable. Dr. Hammond.

Galatians 4:15

15. Where is then the blessedness ye spake of?] Professing how happy ye were in such a teacher. Bp. Hall.

The manner of the Apostle in addressing his Galatian converts, sometimes with the utmost plainness, and sometimes with the warmest tenderness, is admirably adapted to the relation which he bore them, as their first teacher in Christ. Whilst he expostulates with them in the style of warm complaint, and acknowledged superiority, and rests his decision of the questions he discusses principally on his own authority; he yet never forgets the intimate connexion he had formed with them, or the feelings which it had produced, but softens the tone of command with the tenderness of affection, and a grateful acknowledgment of their final regard. Dr. Graves.

Galatians 4:16

16. Am I therefore become your enemy.] That is, now in your opinion? Dr. Wells.

Galatians 4:17

17. They zealously affect you, but not well:] The false apostles pretend great love for you, but not upon honest and just grounds. Burkitt.

— they would exclude] “Yon” from the fold of Christ; or “us,” as in the margin, from your affection. Dr. Hammond.

Galatians 4:18

18. But it is good to be zealously affected always in a good thing.] In a good cause ye ought to be constant; and therefore so you ought to be in your affections to

Galatians 4:19

19. My little children.] This is an expression of the tenderest affection. See 1 John ii. 1, note. But as coming from St. Paul, it likewise insinuates that he had been the instrument of their conversion. Dr. Macknight.

— until Christ be formed in you.] That is, the true doctrine of Christ, from which you have been seduced into that of Moses. Dr. Wells. Till I hear, that the doctrine and practice of the Gospel be purely and perfectly received among you. Dr. Hammond.

Galatians 4:20

20. — and to change my voice; for I stand in doubt of you.] To temper my discourse, to apply sharper or milder remedies, as occasion shall require: being uncertain, at this distance, which is the best way of dealing with you. Drs. Hammond and Wells.

Galatians 4:21

21. Tell me, &c.] The Apostle here begins to argue the main point with them again, from the very words of the Old Testament. Pyle. As if he had said, You, that are so zealous for the law, will do well at least to attend to the arguments, which even the law furnishes for the point in debate. Dean Stanhope.

Galatians 4:22

22. For it is written.] Namely, in the law, ver. 21. But the passages, quoted here and in ver. 29, are taken, the one from Gen. xvi. 15; xxi. 3; the other from Isai. liv. 1. Wherefore this is one of many examples, in which the word “law” is used for the whole body of the Jewish revelation. Dr. Macknight.

Galatians 4:23

23. But he who was of the bondwoman &c.] Ishmael, Hagar’s son, was born after an ordinary manner; but Isaac, Sarah’s child, was born, not by the ordinary course of nature, but above it, by the power of God, and by virtue of the promise made to Abraham. Dr. Hammond.

Galatians 4:24

24. Which things are an allegory:] Expressing one thing, and thereby alluding to, or implying, another. Drs. Whitby and Wells. Under the historical conveying a mystical meaning. Dean Stanhope.

— for these are the two covenants; &c.] They figuratively denote the Law and the Gospel: Hagar denotes the law, given from Sinai; which brings nothing with it but servitude and strict observances, and yet thereby helps no man to the condition of a son, to justification. Dr. Hammond.

The allegory of Agar and Sara. The liberty of the gospel. Anno DOMINI 53. Is in the same rank with.

Galatians 4:25

25. For this Agar is mount Sinai &c.] For Hagar, the mother of the Ishmaelites, represents the slavish and temporary dispensation of the Jewish law, that was given at mount Sinai in the desert of Arabia; and that people of the Jews, who were to be kept under the severe discipline of it. Pyle.

Galatians 4:26

26. But Jerusalem which is above is free, &c.] But Sarah, the mother of Isaac, denotes the spiritual Jerusalem, that is the Christian church; which is truly spiritual, and free from all obligation to those troublesome ceremonies: and is not, like the Jewish religion, confined to one nation, but, as an universal mother, receives all, both Jewish and Gentile believers, into her blessings and privileges. Pyle.

As the state of the church under the Gospel is styled by the Evangelists “the kingdom of heaven,” so here the “Jerusalem which is above,” or “the heavenly Jerusalem,” (see Heb. xii. 22, and Rev. iii. 12,) means the Gospel state, or kingdom, being erected by the Holy Ghost, sent down from heaven and leading us thither. Drs. Whitby and Wells.

Galatians 4:27

27. For it is written, Rejoice, &c.] It is observable, that the Jews themselves interpret these words, cited from Issa. liv. 1, of the times of the Messiah. Dr. Whitby.

Galatians 4:28

28. — are the children of promise.] As being born, not of the flesh, but of the Spirit, by virtue of the promise, “In thy seed shall all the families of the earth be blessed.” Dr. Whitby.

Galatians 4:29

29. — even so it is now.] The sons of the bondwoman, those that will needs be slaves to the law, persecute and oppose those free Christians, who know themselves exempted therefrom. Bp. Hall.

The Jews persecuted the Christians first upon all opportunities by inflicting upon them bodily calamities, both by themselves, and heathen magistrates. And secondly, by undermining their doctrine with heresies and all other sort of opposition. The first sort St. Paul suffered most, the other the Galatians also. It is not said expressly, that Ishmael persecuted Isaac, but that he mocked him; probably Sarah saw that it was with a malicious intention. The same persecution hath been always. For so Cain persecuted Abel. Bp. Fell.

Galatians 4:30

30. — for the son of the bondwoman shall not be heir &c.] Even so hath God determined to cast off the obstinate abettors of the Jewish law, and bereave them of all the privileges of His church and the inheritance of children. Bp. Hall.

Galatians 4:31

31. — we are not children of the bondwoman.] And consequently not subject to the bondage of the law, typified by the bondwoman Hagar; but “we are the children of the freewoman,” and therefore exempted from the obligation of the law, by the Gospel, typified by Sarah. Drs. Wells and Whitby.

The conclusion and sum of all the Apostle’s reasoning is this, to bring off the Galatians from seeking justification by the works of the law, and to teach them that they should no longer consider themselves in bondage to circumcision and the Mosaic rites, but that they should “stand fast in the liberty, wherewith Christ had made them free,” which introduces that excellent discourse to this purpose, which we find in the following chapter. Burkitt. From the difference here illustrated between the legal and the evangelical covenant, we should be led to consider the dignity and privilege of our high calling; and serve God upon principles, and with a disposition of mind, worthy of the near and honourable relation we bear to Him. At the same time we must take good heed not to pervert the arguments urged by St. Paul against the works of the law, to the prejudice or disparagement of good works in general. The former are only such works as made up the ceremonial law; and those are abolished by the death of Christ, and the promulgation of His Gospel. The latter neither began nor expired with that law, but are moral duties of eternal obligation. To say that we are not justified by these works of either sort, but by faith only, implies that God forgives our past sins, and admits us into covenant without any regard to the merit of such works. But to say that men may be saved without good works, infers that they are not bound to any such after their admission into the covenant. And this contradicts the whole strain, and renders void all the precepts of the Gospel. Dean Stanhope.

Chap. V. The first verse is an exhortation, drawn from the discourses of the two foregoing chapters. Then the Apostle, in more express terms, declares he never preached the necessity of the Jewish law to Christians; as their false teachers inamended he had done: clears himself of that imputation several ways: pronounceeth all Christians free from the Jewish ceremonies; but exhorts them to avoid all violent disputes, and uncharitable censures upon each other, in their arguments for, and defence of, that freedom: warns them against the several vices of the flesh, and presses them to the practice