Expositor's Bible Commentary Commentary Galatians 4

The moment of growing up was a definite one in antiquity, and it involved matters of great religious and legal importance. For instance, in Judaism a boy passed from adolescence to manhood shortly after his twelfth birthday, at which time he became “a son of the law.” In the Greek world the minor came of age at about eighteen, but there was the same emphasis on an entering into full responsibility as an adult. Roman law also had a time for the coming of age of a son, but the age when this took place does not seem to have been firmly fixed; the father apparently had discretion in setting the time of his son’s maturity. It seems likely that Paul is referring primarily to the Roman custom as he observed a child “under guardians and trustees until the time set by his father.” At that time the child was formally adopted by the father as his acknowledged son and heir and received special adult clothes.

When the child was a minor in the eyes of the law, his status was no different from that of a slave, even though he was the future owner of a vast estate. He could make no decisions, he had no freedom. But at the time set by his father, the child entered into his responsibility and freedom. The application of the illustration is obvious as Paul applies it to the inferior condition of people under law, both minors and slaves, and to the new freedom and responsibility that come to them in Christ.

The moment of growing up was a definite one in antiquity, and it involved matters of great religious and legal importance. For instance, in Judaism a boy passed from adolescence to manhood shortly after his twelfth birthday, at which time he became “a son of the law.” In the Greek world the minor came of age at about eighteen, but there was the same emphasis on an entering into full responsibility as an adult. Roman law also had a time for the coming of age of a son, but the age when this took place does not seem to have been firmly fixed; the father apparently had discretion in setting the time of his son’s maturity. It seems likely that Paul is referring primarily to the Roman custom as he observed a child “under guardians and trustees until the time set by his father.” At that time the child was formally adopted by the father as his acknowledged son and heir and received special adult clothes.

When the child was a minor in the eyes of the law, his status was no different from that of a slave, even though he was the future owner of a vast estate. He could make no decisions, he had no freedom. But at the time set by his father, the child entered into his responsibility and freedom. The application of the illustration is obvious as Paul applies it to the inferior condition of people under law, both minors and slaves, and to the new freedom and responsibility that come to them in Christ.

Paul now applies the illustration as already indicated. Before Christ came we were children and slaves, slaves to the “basic principles” or “elemental spirits” (GK 5122) of the world (cf. v.9).

There has been much debate about what Paul means by this word here. Of the three major interpretations, the best one sees it as referring to the basic elements that the ancient world saw as making up the world—earth, fire, air, and water. These elements had been associated from the dawn of civilization with the gods. In Paul’s time it seems that this exceedingly early view had been expanded so that the elements also referred to the sun, moon, stars, and planets —all of them associated with gods or goddesses and, because they regulated the progression of the calendar (cf. “days and months and seasons and years” in vv.9–10), also associated with the great pagan festivals honoring the gods. In Paul’s mind these gods were demons (cf. “those who by nature are not gods” in v.8). Hence, he would be thinking of a demonic bondage in which the Galatians had indeed been held prior to the proclamation of the Gospel (cf. Romans 8:38–39; Ephesians 6:10–12). Thus, this whole issue takes on a cosmic and spiritual significance. The ultimate contrast to freedom in Christ is bondage to Satan and the evil spirits.

But God has set believers free! These are wonderful words, because they show that the entry of the Christian message is at the same time the turning point of history. Apart from these words, life offers no future hope for anyone. We are lost, without hope and without God (cf. Ephesians 2:12). But God has intervened in a way that brings an effective and complete salvation.

Paul goes on to spell out what God has done. First, he “sent his Son.” From the historical point of view, the fact that “the time had fully come” suggests several factors. It was a time when the Roman peace extended over most of the civilized earth and when travel and commerce were therefore possible in a way that had formerly been impossible. Great roads linked the empire of the Caesars, and its diverse regions were linked far more significantly by the all-pervasive language of the Greeks. Add the fact that the world was sunk in a moral abyss so low that even the pagans cried out against it and that spiritual hunger was everywhere evident, and one has a perfect time for the coming of Christ and for the early expansion of the Christian Gospel. Viewed theologically, however, it may also be said that the time was full because God himself had filled it with meaning.

Specifically, God sent his Son “to redeem” those who were under the law’s bondage and to provide the basis by which God is able “to adopt” them as sons and daughters. Redemption is mentioned here for the first time since 3:13 and is particularly appropriate in view of the imagery Paul is using. Redemption means “to buy out of slavery” (cf. comment on 3:13). People were slaves either to the law, as Jews, or to the “basic principles of the world,” as Gentiles. Christ paid the price of their redemption and set them free. Moreover, it is through him that human beings have the adoption. That is, they move not only from bondage into freedom; they also move into the household of God, where all are free and are “heirs of God and co-heirs with Christ” (Romans 8:17). Observe the subtle link between the central ideas of this verse and the phrase “weak and miserable principles” in v.9. The opposing powers are “weak” because they cannot redeem and “miserable” (or “poor”) because they cannot provide the adoption.

And who is the one through whom this great salvation comes? It is striking how much of the important Christian teaching about Jesus is revealed here. He is divine, for he is God’s “Son.” This speaks of an ontological relationship existing from eternity (Colossians 1:15). He is human, for he was “born of a woman.” He was “under law”; i.e., he was born into Israel and thus within God’s historical stream of salvation. Paul may even be alluding here to the virgin birth.

But God has set believers free! These are wonderful words, because they show that the entry of the Christian message is at the same time the turning point of history. Apart from these words, life offers no future hope for anyone. We are lost, without hope and without God (cf. Ephesians 2:12). But God has intervened in a way that brings an effective and complete salvation.

Paul goes on to spell out what God has done. First, he “sent his Son.” From the historical point of view, the fact that “the time had fully come” suggests several factors. It was a time when the Roman peace extended over most of the civilized earth and when travel and commerce were therefore possible in a way that had formerly been impossible. Great roads linked the empire of the Caesars, and its diverse regions were linked far more significantly by the all-pervasive language of the Greeks. Add the fact that the world was sunk in a moral abyss so low that even the pagans cried out against it and that spiritual hunger was everywhere evident, and one has a perfect time for the coming of Christ and for the early expansion of the Christian Gospel. Viewed theologically, however, it may also be said that the time was full because God himself had filled it with meaning.

Specifically, God sent his Son “to redeem” those who were under the law’s bondage and to provide the basis by which God is able “to adopt” them as sons and daughters. Redemption is mentioned here for the first time since 3:13 and is particularly appropriate in view of the imagery Paul is using. Redemption means “to buy out of slavery” (cf. comment on 3:13). People were slaves either to the law, as Jews, or to the “basic principles of the world,” as Gentiles. Christ paid the price of their redemption and set them free. Moreover, it is through him that human beings have the adoption. That is, they move not only from bondage into freedom; they also move into the household of God, where all are free and are “heirs of God and co-heirs with Christ” (Romans 8:17). Observe the subtle link between the central ideas of this verse and the phrase “weak and miserable principles” in v.9. The opposing powers are “weak” because they cannot redeem and “miserable” (or “poor”) because they cannot provide the adoption.

And who is the one through whom this great salvation comes? It is striking how much of the important Christian teaching about Jesus is revealed here. He is divine, for he is God’s “Son.” This speaks of an ontological relationship existing from eternity (Colossians 1:15). He is human, for he was “born of a woman.” He was “under law”; i.e., he was born into Israel and thus within God’s historical stream of salvation. Paul may even be alluding here to the virgin birth.