Bible Commentaries

So long as (επ οσον χρονον — Ephesians' hoson chronon). “For how long a time,” incorporation of the antecedent (χρονον — chronon) into the relative clause.

The heir (ο κληρονομος — ho klēronomos). Old word (κληρος — klēros lot, νεμομαι — nemomai to possess). Illustration from the law of inheritance carrying on the last thought in Galatians 3:29.

A child (νηπιος — nēpios). One that does not talk (νη επος — nēτελειοι — epos word). That is a minor, an infant, immature intellectually and morally in contrast with δουλου — teleioi full grown (1 Corinthians 3:1; 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13).

From a bondservant (διαπερει — doulou). Slave. Ablative case of comparison after Κυριος παντων ων — diapherei for which verb see Matthew 6:26.

Though he is lord of all (ων — Kurios pantōn ōn). Concessive participle ο εχων κυρος — ōn “being legally owner of all” (one who has the power, ho echōn kuros).

Under guardians (υπο επιτροπους — hupo epitropous). Old word from επιτρεπω — epitrepō to commit, to intrust. So either an overseer (Matthew 20:8) or one in charge of children as here. It is common as the guardian of an orphan minor. Frequent in the papyri as guardian of minors.

Stewards (οικονομους — oikonomous). Old word for manager of a household whether freeborn or slave. See note on Luke 12:42 and 1 Corinthians 4:2. Papyri show it as manager of an estate and also as treasurer like Romans 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together.

Until the time appointed of the father (αχρι της προτεσμιας του πατρος — achri tēs prothesmias tou patros). Supply ημερας — hēmeras (day), for προτεσμιος — prothesmios is an old adjective “appointed beforehand” (προ τεσμος — proτιτημι — thesmos from tithēmi). Under Roman law the tutor had charge of the child till he was fourteen when the curator took charge of him till he was twenty-five. Ramsay notes that in Graeco-Phrygia cities the same law existed except that the father in Syria appointed both tutor and curator whereas the Roman father appointed only the tutor. Burton argues plausibly that no such legal distinction is meant by Paul, but that the terms here designate two functions of one person. The point does not disturb Paul‘s illustration at all.

When we were children (οτε ημεν νηπιοι — hote ēmen nēpioi). Before the epoch of faith came and we (Jews and Gentiles) were under the law as paedagogue, guardian, steward, to use all of Paul‘s metaphors.

We were held in bondage (ημεις ημετα δεδουλωμενοι — hēmeis ēmetha dedoulōmenoi). Periphrastic past perfect of δουλοω — douloō to enslave, in a permanent state of bondage.

Under the rudiments of the world (υπο τα στοιχεια του κοσμου — hupo ta stoicheia tou kosmou). Στοιχος — Stoichos is row or rank, a series. So στοιχειον — stoicheion is any first thing in a στοιχος — stoichos like the letters of the alphabet, the material elements in the universe (2 Peter 3:10), the heavenly bodies (some argue for that here), the rudiments of any act (Hebrews 5:12; Acts 15:10; Galatians 5:1; Galatians 4:3, Galatians 4:9; Colossians 2:8, Colossians 2:20). The papyri illustrate all the varieties in meaning of this word. Burton has a valuable excursus on the word in his commentary. Probably here (Lightfoot) Paul has in mind the rudimentary character of the law as it applies to both Jews and Gentiles, to all the knowledge of the world (κοσμος — kosmos as the orderly material universe as in Colossians 2:8, Colossians 2:20). See note on Matthew 13:38; note on Acts 17:24; note on 1 Corinthians 3:22. All were in the elementary stage before Christ came.

The fulness of the time (το πληρωμα του χρονου — to plērōma tou chronou). Old word from πληροω — plēroō to fill. Here the complement of the preceding time as in Ephesians 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Philemon 2:6) when the time for his purpose had come like the προτεσμια — prothesmia of Galatians 4:2.

Born of a woman (γενομενον εκ γυναικος — genomenon ek gunaikos). As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” (τον υιον αυτου — ton huion autou), so that both his deity and humanity are here stated as in Romans 1:3. Whatever view one holds about Paul‘s knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2 Corinthians 8:9; Philemon 2:5-11), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here.

Born under the law (γενομενον υπο νομον — genomenon hupo nomon). He not only became a man, but a Jew. The purpose (ινα — hina) of God thus was plainly to redeem (εχαγορασηι — exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα — hina) was that we (Jew and Gentile) might receive (απολαβωμεν — apolabōmen second aorist active subjunctive of απολαμβανω — apolambanō), not get back (Luke 15:27), but get from (απο — apo) God the adoption (την υιοτεσιαν — tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one.

Because ye are sons (οτι εστε υιοι — hoti este huioi). This is the reason for sending forth the Son (Galatians 4:4 and here). We were “sons” in God‘s elective purpose and love. οτι — Hoti is causal (1 Corinthians 12:15; Romans 9:7).

The Spirit of his Son (το πνευμα του υιοι αυτου — to pneuma tou huioi autou). The Holy Spirit, called the Spirit of Christ (Romans 8:9.), the Spirit of Jesus Christ (Philemon 1:19). The Holy Spirit proceeds from the Father and from the Son (John 15:26).

Crying, Abba, Father (κραζον Αββα ο πατηρ — krazon Abba ho patēr). The participle agrees with πνευμα — pneuma neuter (grammatical gender), not neuter in fact. An old, though rare in present as here, onomatopoetic word to croak as a raven (Theophrastus, like Poe‘s The Raven), any inarticulate cry like “the unuttered groanings” of Romans 8:26 which God understands. This cry comes from the Spirit of Christ in our hearts. Αββα — Abba is the Aramaic word for father with the article and ο πατηρ — ho patēr translates it. The articular form occurs in the vocative as in John 20:28. It is possible that the repetition here and in Romans 8:15 may be “a sort of affectionate fondness for the very term that Jesus himself used” (Burton) in the Garden of Gethsemane (Mark 14:36). The rabbis preserve similar parallels. Most of the Jews knew both Greek and Aramaic. But there remains the question why Jesus used both in his prayer. Was it not natural for both words to come to him in his hour of agony as in his childhood? The same thing may be true here in Paul‘s case.

No longer a bondservant (ουκετι δουλος — ouketi doulos). Slave. He changes to the singular to drive the point home to each one. The spiritual experience (Galatians 3:2) has set each one free. Each is now a son and heir.

To them which by nature are not gods (τοις πυσει μη ουσι τεοις — tois phusei mē ousi theois). In 1 Corinthians 10:20 he terms them “demons,” the “so-called gods” (1 Corinthians 8:5), worshipping images made by hands (Acts 17:29).

Now that ye have come to know God (νυν δε γνοντες — nun de gnontes). Fine example of the ingressive second aorist active participle of γινωσκω — ginōskō come to know by experience through faith in Christ.

Rather to be known of God (μαλλον δε γνωστεντες υπο τεου — mallon de gnōsthentes hupo theou). First aorist passive participle of the same verb. He quickly turns it round to the standpoint of God‘s elective grace reaching them (Galatians 4:6).

How (πως — pōs). “A question full of wonder” (Bengel). See note on Galatians 1:6.

Turn ye back again? (επιστρεπετε παλιν — epistrephete paliṅ). Present active indicative, “Are ye turning again?” See μετατιτεστε — metatithesthe in Galatians 1:6.

The weak and beggarly rudiments (τα αστενη και πτωχα στοιχεια — ta asthenē kai ptōcha stoicheia). The same στοιχεια — stoicheia in Galatians 4:3 from which they had been delivered, “weak and beggarly,” still in their utter impotence from the Pharisaic legalism and the philosophical and religious legalism and the philosophical and religious quests of the heathen as shown by Angus‘s The Religious Quests of the Graeco-Roman World. These were eagerly pursued by many, but they were shadows when caught. It is pitiful today to see some men and women leave Christ for will o‘the wisps of false philosophy.

Over again (παλιν ανωτεν — palin anōthen). Old word, from above (ανω — anō) as in Matthew 27:51, from the first (Luke 1:3), then “over again” as here, back to where they were before (in slavery to rites and rules).

Ye observe (παρατηρειστε — paratēreisthe). Present middle indicative of old verb to stand beside and watch carefully, sometimes with evil intent as in Luke 6:7, but often with scrupulous care as here (so in Dio Cassius and Josephus). The meticulous observance of the Pharisees Paul knew to a nicety. It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. Paul does not itemize the “days” (Sabbaths, fast-days, feast-days, new moons) nor the “months” (Isaiah 66:23) which were particularly observed in the exile nor the “seasons” (passover, pentecost, tabernacles, etc.) nor the “years” (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation.

I am afraid of you (ποβουμαι υμας — phoboumai humas). He shudders to think of it.

Lest by any means I have bestowed labour upon you in vain (μη πως εικηι κεκοπιακα εις υμας — mē pōs eikēi kekopiaka eis humas). Usual construction after a verb of fearing about what has actually happened (μη πως — mē pōs and the perfect active indicative of κοπιαω — kopiaō to toil wearily). A fear about the future would be expressed by the subjunctive. Paul fears that the worst has happened.

Be as I am (γινεστε ως εγω — ginesthe hōs egō). Present middle imperative, “Keep on becoming as I am.” He will not give them over, afraid though he is.

Because of an infirmity of the flesh (δι αστενειαν της σαρκος — di' astheneian tēs sarkos). All that we can get from this statement is the fact that Paul‘s preaching to the Galatians “the first time” or “the former time” (το προτερον — to proteron adverbial accusative) was due to sickness of some kind whether it was eye trouble (Galatians 4:15) which was a trial to them or to the thorn in the flesh (2 Corinthians 12:7) we do not know. It can be interpreted as applying to North Galatia or to South Galatia if he had an attack of malaria on coming up from Perga. But the narrative in Acts 13; 14 does not read as if Paul had planned to pass by Pisidia and by Lycaonia but for the attack of illness. The Galatians understood the allusion for Paul says “Ye know” (οιδατε — oidate).

A temptation to you in my flesh (τον πειρασμον υμων εν τηι σαρκι μου — ton peirasmon humōn en tēi sarki mou). “Your temptation (or trial) in my flesh.” Peirasmon can be either as we see in James 1:2, James 1:12. If trial here, it was a severe one.

Nor rejected (ουδε εχεπτυσατε — oude exeptusate). First aorist active indicative of εκπτυω — ekptuō old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (Primitive Christianity, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection.

As an angel of God (ως αγγελον τεου — hōs aggelon theou), as Christ Jesus (ως Χριστον Ιησουν — hōs Christon Iēsoun). In spite of his illness and repulsive appearance, whatever it was. Not a mere “messenger” of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts 14:12.). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium.

That gratulation of yourselves (ο μακαρισμος υμων — ho makarismos humōn). “Your felicitation.” Rare word from μακαριζω — makarizō to pronounce happy, in Plato, Aristotle, Plutarch. See also Romans 4:6, Romans 4:9. You no longer felicitate yourselves on my presence with you.

Ye would have plucked out your eves and given them to me (τους οπταλμους υμων εχορυχαντες εδωκατε μοι — tous ophthalmous humōn exoruxantes edōkate moi). This is the conclusion of a condition of the second class without αν — an expressed which would have made it clearer. But see John 16:22, John 16:24; Romans 7:7 for similar examples where the context makes it plain without αν — an It is strong language and is saved from hyperbole by “if possible” (ει δυνατον — ei dunaton). Did Paul not have at this time serious eye trouble?

Your enemy (εχτρος υμων — echthros humōn). Active sense of εχτρος — echthros hater with objective genitive. They looked on Paul now as an enemy to them. So the Pharisees and Judaizers generally now regarded him.

Because I tell you the truth (αλητευων υμιν — alētheuōn humin). Present active participle of αλητευω — alētheuō old verb from αλητης — alēthēs true. In N.T. only here and Ephesians 4:15. “Speaking the truth.” It is always a risky business to speak the truth, the whole truth. It may hit and hurt.

They zealously seek you (ζηλουσιν υμας — zēlousin humas). ηλοω — Zēloō is an old and a good word from ζηλος — zēlos (zeal, jealousy), but one can pay court with good motives or evil. So here in contrast with Paul‘s plain speech the Judaizers bring their fawning flattery.

To shut you out (εκκλεισαι υμας — ekkleisai humas). From Christ as he will show (Galatians 5:4).

That ye may seek them (ινα αυτους ζηλουτε — hina autous zēloute). Probably present active indicative with ινα — hina as in πυσιουστε — phusiousthe (1 Corinthians 4:6) and γινωσκομεν — ginōskomen (1 John 5:20). The contraction οητε — ̇oēte would be ωτε — ̇ōte not ουτε — ̇oute (Robertson, Grammar, p. 325).

To be zealously sought in a good matter (ζηλουσται εν καλωι — zēlousthai en kalōi). Present passive infinitive. It is only in an evil matter that it is bad as here (ου καλος — ou kalos).

When I am present (εν τωι παρειναι με — en tōi pareinai me). “In the being present as to me.”

I am in travail (ωδινω — ōdinō). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, Galatians 4:27; Revelation 12:2.

Until Christ be formed in you (μεχρις ου μορπωτηι Χριστος εν υμιν — mechris hou morphōthēi Christos en humin). Future temporal clause with μεχρις ου — mechris hou (until which time) and the first aorist passive subjunctive of μορποω — morphoō late and rare verb, in Plutarch, not in lxx, not in papyri, only here in N.T. This figure is the embryo developing into the child. Paul boldly represents himself as again the mother with birth pangs over them. This is better than to suppose that the Galatians are pregnant mothers (Burton) by a reversal of the picture as in 1 Thessalonians 2:7.

I could with (ητελον — ēthelon). Imperfect active, I was wishing like Agrippa‘s use of εβουλομην — eboulomēn in Acts 25:22, “I was just wishing. I was longing to be present with you just now (αρτι — arti).”

To change my voice (αλλαχαι την πωνην μου — allaxai tēn phōnēn mou). Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before.

I am perplexed (απορουμαι — aporoumai). I am at a loss and know not what to do. Απορεω — Aporeō is from α — a privative and πορος — poros way. I am lost at this distance from you.

About you (εν υμιν — en humin). In your cases. For this use of εν — en see 2 Corinthians 7:16; Galatians 1:24.

That desire to be under the law (οι υπο νομον τελοντες ειναι — hoi hupo nomon thelontes einai). “Under law” (no article), as in Galatians 3:23; Galatians 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as “wanting” (τελοντες — thelontes) to do it (Galatians 1:6; Galatians 3:3; Galatians 4:11, Galatians 4:17). Paul makes direct reference to these so disposed to “hear the law.” He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture.

By the handmaid (εκ της παιδισκης — ek tēs paidiskēs). From Genesis 16:1. Feminine diminutive of παις — pais boy or slave. Common word for damsel which came to be used for female slave or maidservant (Luke 12:45) or doorkeeper like Matthew 26:29. So in the papyri.

Is born (γεγεννηται — gegennētai). Perfect passive indicative of γενναω — gennaō stand on record so.

Through promise (δι επαγγελιας — di' epaggelias). In addition to being “after the flesh” (κατα σαρκα — kata sarka).

Which things contain an allegory (ατινα εστιν αλληγορουμενα — hatina estin allēgoroumena). Literally, “Which things are allegorized” (periphrastic present passive indicative of αλληγορεω — allēgoreō). Late word (Strabo, Plutarch, Philo, Josephus, ecclesiastical writers), only here in N.T. The ancient writers used αινιττομαι — ainittomai to speak in riddles. It is compounded of αλλο — allo another, and αγορευω — agoreuō to speak, and so means speaking something else than what the language means, what Philo, the past-master in the use of allegory, calls the deeper spiritual sense. Paul does not deny the actual historical narrative, but he simply uses it in an allegorical sense to illustrate his point for the benefit of his readers who are tempted to go under the burden of the law. He puts a secondary meaning on the narrative just as he uses τυπικως — tupikōs in 1 Corinthians 10:11 of the narrative. We need not press unduly the difference between allegory and type, for each is used in a variety of ways. The allegory in one sense is a speaking parable like Bunyan‘s Pilgrim‘s Progress, the Prodigal Son in Luke 15, the Good Shepherd in John 10. But allegory was also used by Philo and by Paul here for a secret meaning not obvious at first, one not in the mind of the writer, like our illustration which throws light on the point. Paul was familiar with this rabbinical method of exegesis (Rabbi Akiba, for instance, who found a mystical sense in every hook and crook of the Hebrew letters) and makes skilful use of that knowledge here. Christian preachers in Alexandria early fell victims to Philo‘s allegorical method and carried it to excess without regard to the plain sense of the narrative. That startling style of preaching survives yet to the discredit of sound preaching. Please observe that Paul says here that he is using allegory, not ordinary interpretation. It is not necessary to say that Paul intended his readers to believe that this allegory was designed by the narrative. He illustrates his point by it.

For these are (αυται γαρ εισιν — hautai gar eisin). Allegorically interpreted, he means.

From Mount Sinai (απο ορους Σινα — apo orous Sinā). Spoken from Mount Sinai.

Bearing (γεννωσα — gennōsa). Present active participle of γενναω — gennaō to beget of the male (Matthew 1:1-16), more rarely as here to bear of the female (Luke 1:13, Luke 1:57).

Which is Hagar (ητις εστιν αγαρ — hētis estin Hagar). Allegorically interpreted.

This Hagar (το αγαρ — to Hagar). Neuter article and so referring to the word Hagar (not to the woman, η — hē Hagar) as applied to the mountain. There is great variety in the MSS. here. The Arabians are descendants of Abraham and Hagar (her name meaning wanderer or fugitive).

Answereth to (συντοιχει — suntoichei). Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (συνστοιχιαι — sunstoichiai) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on.

The Jerusalem that is above (η ανω Ιερουσαλημ — hē anō Ierousalēm). Paul uses the rabbinical idea that the heavenly Jerusalem corresponds to the one here to illustrate his point without endorsing their ideas. See also Revelation 21:2. He uses the city of Jerusalem to represent the whole Jewish race (Vincent).

Which is our mother (ητις εστιν μητηρ ημων — hētis estin mētēr hēmōn). The mother of us Christians, apply the allegory of Hagar and Sarah to us. The Jerusalem above is the picture of the Kingdom of God. Paul illustrates the allegory by quoting Isaiah 54:1, a song of triumph looking for deliverance from a foreign yoke.

Rejoice (ευπραντητι — euphranthēti). First aorist passive imperative of ευπραινω — euphrainō

Break forth (ρηχον — rēxon). First aorist active imperative of ρηγνυμι — rēgnumi to rend, to burst asunder. Supply ευπροσυνην — euphrosunēn (joy) as in Isaiah 49:13.

The desolate (της ερημου — tēs erēmou). The prophet refers to Sarah‘s prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line.

Now we (ημεις δε — hēmeis de). Some MSS. have υμεις δε — humeis de (now ye). In either case Paul means that Christians (Jews and Gentiles) are children of the promise as Isaac was (κατα Ισαακ — kata Isaak after the manner of Isaac).

Persecuted (εδιωκεν — ediōken). Imperfect active of διωκω — diōkō to pursue, to persecute. Genesis 21:9 has in Hebrew “laughing,” but the lxx has “mocking.” The Jewish tradition represents Ishmael as shooting arrows at Isaac.

So now (ουτος και νυν — houtos kai nun) the Jews were persecuting Paul and all Christians (1 Thessalonians 2:15.).

Cast out (εκβαλε — ekbale). Second aorist active imperative of εκβαλλω — ekballō Quotation from Genesis 21:10 (Sarah to Abraham) and confirmed in Genesis 21:12 by God‘s command to Abraham. Paul gives allegorical warning thus to the persecuting Jews and Judaizers.

Shall not inherit (ου μη κληρονομησει — ou mē klēronomēsei). Strong negative (ου μη — ou mē and future indicative). “The law and the gospel cannot Corinthians-exist. The law must disappear before the gospel” (Lightfoot). See note on Genesis 3:18; 29 for the word “inherit.”

But of the freewoman (αλλα της ελευτερας — alla tēs eleutheras). We are children of Abraham by faith (Galatians 3:7).