The Book of Galatians
Chapter 4
The Book of Galatians
Introduction |
Chapter 1 |
Chapter 2 |
Chapter 3 |
Chapter 4 |
Chapter 5 |
Chapter 6
Historical Background
In first century Greek culture the sons of the wealthy were given the best training possible. This was because when they came to an age of majority they would have to assume a lot of responsibility and would affect many people's lives.
However during this time that they were minors future heirs had no authority over the estate. They may have received preferential treatment from their parents compared to the servants, but they had no more control than did any slave.
Plato's dialouge entitled 'Lysis' contains a passage that illustrates the role of the 'paidagogos' (boy-leader) and which relates most remarkably to Galatians 4:1-2.
In Lysis 207-208, the Greek philospher Socrates is in the Academy speaking with the young man Lysis, the son of Democrates. Typical of Athenian culture, the Academy was a combination martial arts and philosophy school. Physical discipline was emphasized along with knowlege. It was a place where young men learned to fight and to think. This is the school that the paidagogos brought Lysis to.
The dialouge below from Lysis illustrates what Paul meant when he said that "the heir as long as he is a child, differeth nothing from a servant".
Then I (Socrates) askedLysis: I suppose, Lysis, your father and mother are exceedingly fond of you? Yes, to be sure, he replied. Then they would like you to be as happy as possible?
Yes, of course. Do you consider that a man is happy when enslaved and restricted from doing everything he desires? Not I, on my word, he said. Then if your father and mother are fond of you, and desire to see you happy, it is perfectly plain that they are anxious to secure your happiness. They must be, of course, he said. Hence they allow you to do what you like, and never scold you, or hinder you from doing what you desire? Yes, they do, Socrates, I assure you: they stop me from doing a great many things.
How do you mean? I said: they wish you to be happy, and yet hinder you from doing what you like? But answer me this: suppose you desire to ride in one of your father's chariots and hold the reins in some race; they will not allow you, but will prevent you? That is so, to be sure, he said; they will not allow me. But whom would they allow? There is a driver, in my father's pay. What do you say? A hireling, whom they trust rather than you, so that he can do whatever he pleases with the horses; and they pay him besides a salary for doing that!
Why, of course, he said. Well, but they trust you with the control of the mule-cart, and if you wanted to take the whip and lash the team, they would let you? Nothing of the sort, he said. Why, I asked, is nobody allowed to lash them? Oh yes, he said, the muleteer. Is he a slave, or free? A slave, he replied. So it seems that they value a slave more highly than you, their son, and entrust him rather than you with their property, and allow him to do what he likes, while preventing you?
And now there is one thing more you must tell me. Do they let you control your own self, or will they not trust you in that either? Of course they do not, he replied. But some one controls you? Yes, he said, my tutor(paidagogos) here. Is he a slave? Why, certainly; he belongs to us, he said. What a strange thing, I exclaimed; a free man controlled by a slave! But how does this tutor actually exert his control over you? By taking me to school, I suppose, he replied. And your schoolmasters, can it be that they also control you?
I should think they do! Then quite a large number of masters and controllers are deliberately set over you by your father. But when you come home to your mother, she surely lets you do what you like, that she may make you happy, either with her wool or her loom, when she is weaving? I take it she does not prevent you from handling her batten, or her comb, or any other of her wool-work implements. At this he laughed and said: I promise you, Socrates, not only does she prevent me, but I should get a beating as well, if I laid hands on them.
Good heavens! I said; can it be that you have done your father or mother some wrong? On my word, no, he replied. Well, what reason can they have for so strangely preventing you from being happy and doing what you like? Why do they maintain you all day long in constant servitude to somebody, so that, in a word, you do hardly a single thing that you desire?
And thus, it would seem, you get no advantage from all your great possessions-- nay, anyone else controls them rather than you--nor from your own person, though so well-born, which is also shepherded and managed by another; while you, Lysis, control nobody, and do nothing that you desire. It is because I am not yet of age, Socrates, he said.
"Abba" Father
In the New Testament age we freedom to approach God with boldness. In contrast many kings in Bible times were not so approachable. In the time of Esther, King Ahasuerus had a rule that anyone who came into his inner court uninvited could be put to death unless he held ou the golden scepter to them.
Esther 4:10-16
10 Again Esther spake unto Hatach, and gave him commandment unto Mordecai;
11 All the king's servants, and the people of the king's provinces, do know, that whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, except such to whom the king shall hold out the golden sceptre, that he may live: but I have not been called to come in unto the king these thirty days.
12 And they told to Mordecai Esther's words.
13 Then Mordecai commanded to answer Esther, Think not with thyself that thou shalt escape in the king's house, more than all the Jews.
14 For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?
15 Then Esther bade them return Mordecai this answer,
16 Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish.
4:1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
As Long As He Is A Child
The word "child" in verse 1 refers to someone who is a small child and not yet able to speak. The Greek word is 'nepios'. A 'nepios' is just like a servant in that they are not in charge of their father's household. They are immature, not ready to accept responsibility and do not have the full right of sons.
2 But is under tutors and governors until the time appointed of the father.
Tutors And Governors
Tutors: Gr. 'epitropos' means a guardian or overseer and is sometimes translated as "steward" in the KJV. Here it refers not to someone who sits down and gives the child private one-on-one lessons in math or reading as we think of a tutor, but is someone who has the general oversight of a minor.
Governors: Gr. 'oikonomos' is also sometimes translated steward, but refers to a servant who is like a general manager over a household such as a chamberlain.
3 Even so we, when we were children, were in bondage under the elements of the world:
The Elements Of The World
Opinions vary as to what Paul meant by "under the elements of the world" in verse 3. The majority report is that it refers to the Jewish law. That is also consistent with the general context of the passage. The term elements speaks of something that is fundamental or basic.
The NIV tranlates it as"the basis principles of the world". The NASB renders it "the elemental things of the world". The Jewish law used basic worldly principles to bring people to Christ. Lambs were sacrificed. Certain foods were ceremonially unclean. The High Priest had to wash his garments and his body before he could enter the tabernacle. Holy days were observed. The Jewish people were under this law for about 1500 years from the time the law was given to Moses until Jesus died on the cross and fulfilled the law.
4 But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,
The Fulness Of Time
"The fulness of time" in verse 4 refers back to verse 2 "the time appointed of the father". In the same way that a father appoints a time for a son to be recogized as an adult and to take on all the responsibilities of an adult and to have the freedom of an adult; so God had a plan and appointed a time in history for his servants to go from being under the discipline of the old covenant to the freedom of the new covenant.
Sent Forth His Son
The phrase "sent forth his son" shows that the son is eternal. Jesus Christ does not have a beginning or an end. During his earthly ministry Jesus prayed "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was." (John 17:5). This is just a glimpse into the dazzling beauty and power of the Savior. He is eternal and existed before this word did. "And we beheld his glory" (John 1:14).
Just imagine yourself with the apostles nearby listening as Jesus prayed this prayer. Think of those simple fishermen and tax collectors. What would you have thought when you heard his pray "glorify thou me with thine own self with the glory which I had with thee before the world was." Personally, I might think "what a trip!" Either this guy is crazy or he is God!
Jesus also said "For I came down from heaven, not to do mine own will, but the will of him that sent me." (John 6:38).
Made Of A Woman
Notice that it doesn't say "made of a man". This is a reference to the virgin birth of Chirst. It shows that he was human as well as divine. God was his father.
Virgin birth or virgin conception? It's really both becuase Matt 1:24-35 says " Then Joseph being raised from sleep did as the angel of the Lord had bidden him, and took unto him his wife: And knew her not till she had brought forth her firstborn son: and he called his name JESUS."
So Jesus was born of a virgin but he also said "I came down from heaven". How do we reconcile these two statements? What happened is that Jesus came down from heaven and took up his abode in Mary's womb. Jesus came of his own volition and under his own power. Sometimes people think that the virgin conception was an act of The Holy Spirit. But that is not what the Bible says. A close, rigorous exogesis of Matthew 1:20 reveals this: "But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, Joseph, thou son of David, fear not to take unto thee Mary thy wife: for that which is conceived in her is of the Holy Ghost." (Matt. 1:20).
In the phrase "the Holy Ghost" in Matt. 1:20, the definite article "the" does not appear in the original language. The word "the" was supplied by the translators. Literally what it says is "spirit holy" or "pneumatos hagio" in the Greek. This is a reference to spiritual power.
Other scriptures that refer to the operation of the virgin birth agree with this view. For example in the definite article "the" does not appear in Luke 1:35 where it says "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."
Here the construction of the original is the same as in Matt. 1:20. The term is "spirit holy".
5 To redeem them that were under the law, that we might receive the adoption of sons.
The Redemptive-Adoptive Model
Not only did we receive redemption; that is we were bought out of the spiritual slave markets and given our freedom, but we also received adoption. Adoption is a legal process whereby one becomes eligible to receive an inheritance.
The word "sons" in this instance comes from the Greek 'huios' which refers to someone who has come of age and has the full rights of a son.
So God didn't just bring us from a negative balance to a zero balance. Instead he placed us in a position of great spiritual wealth as his adopted children.
Christ also came to institute the New Testament. The NT is not a new way of salvation. But it is a new way of serving God with the freedom as opposed to being "kept under the law" as described in chapter 3.
6 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father.
Abba Father
The word "Abba" is a Hebrew term of endearment for a father like "Daddy" or "Papa". Since we have the full rights of sons in Christ, and have come of age under the new covenant, we can approach God in a very familiar way. We don't need to observe the ceremonies of the law. We don't have to follow the animal sacrifices and the rituals that the Jews had to observe under the law. In other words we are not "in bondage under the elements of the world" as was mentioned in verse 3.
The writer of Hebrews expressed the freedom we have to come to God in a very familiar way under the new covenant in terms of having a boldness to come before God's throne:
Heb 4:14-16
14 Seeing then that we have a great high priest, that is passed into the heavens, Jesus the Son of God, let us hold fast our profession.
15 For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin.
16 Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need.
The Spirit Of His Son
This is referring to a New Testament ministry of the Holy Spirit. Since the servants of God are no longer under the law; since they are not "shut up", they need a new framework or model by which to serve God. This model is a spirit of sonship.
God has sent a spirit of sonship into our hearts. This spirit in us is one that recognizes itself as a son of God. It senses a spiritual relationship of God as its father.
7 Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.
No More A Servant
Now that we are mature sons with all the rights of adoption, we need to start acting the role; playing the part, steppin' up to the plate. The heirs of God need to prepare themselves to receive that inheritance and manage it properly. I'm not referring to salvation because this verse is addressed to people who are already sons. The heirs of God have a lot to live for. What are they going to inherit? Nothing less than the very kingdom of God.
A 'huios' should be self-managing by means of the power of the Spirit.
8 Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.
9 But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?
Why Do You Desire To Be In Bondage?
When the Galatians should have been 'huios', they were really more like 'nepios'. They had not come to that maturity."Weak and beggerly elements" could also be translated "weak and miserable principles." Those principles of the law were given for lawbreakers who were spiritually immature. Why would they want to go back under that?
The Galatians were mostly gentiles. False teachers had been telling them that it was cool to practice Jewish traditions. That this was the best way to serve God.
It should be obvious that the freedom that we have in Christ is a vastly superior method for serving God than is observing the rituals of the law.
Just like Paul said in in referring to the law in chapter 1 "That's no gospel!" (paraphrased).
Like Father Like Son
This new way of serving God is a method of liberty based on a spiritual maturity in Christ; a spirit of sonship that cries abba father and that follows the principles of God not by the controlling restrictions of law, but rather by virtue of a spiritual imprint where the son is a new creation created in the likeness of God. Like father, like son.
There has always been one way of salvation. But before Christ came people needed the law to serve God. Now that Christ has come we have a New Testament and a new way to serve God affectionately called "The Faith". As Paul said in chapter 3, now that the faith has come, we are no longer under a schoolmaster. So why in the world would any 'huios' want to be under a 'paidagogos'. It doesn't make spiritual sense.
This is what I have told you so many times in these lessons "You have the good stuff". Back in the old (man) days we used to call it "the kind".
10 Ye observe days, and months, and times, and years.
Whoa! Here's a major whack on Christmas and Easter. Heads up people: "The Faith" does not have holy days. In fact holy days, high days and all such ritualistic observances come under the general classification of those "weak and miserable principles" in verse 9.
But alas, there's an out for many of you. In Romans Paul did say "One man esteemeth one day above another: another esteemeth every day alike. Let every man be fully persuaded in his own mind. He that regardeth the day, regardeth it unto the Lord; and he that regardeth not the day, to the Lord he doth not regard it." (Romans 14:5-6).
That's the ticket! So if you want to observe special days, that's between you and the Lord. I'm not to judge you for that. You just need to know that that is exactly what Paul describes here in Galatians as "weak and miserable".
I'm from the "regardeth not the day" camp. To me every day of the year is Easter. Every day that I wake up and draw breath, I rejoice in the ressurection of Christ. I don't need to have a special celebration during the time of the spring festival on a day that the church at Rome stole from the goddess of fertility. According to Paul that's "weak and miserable".
11 I am afraid of you, lest I have bestowed upon you labour in vain.
Labour In Vain
People who cling to those "weak and miserable" principles mentioned in verse 10 are in danger of losing their status as a true New Testament church. Paul was concerned about the Galatians with the type of love that a pastor has for his flock. If the Galatians went back to pagan idolatry or to observing the Jewish law they would cease to be a New Testament church. If that were to become the reality then Paul's efforts would have been in vain, that is for nothing.
12 Brethren, I beseech you, be as I am; for I am as ye are: ye have not injured me at all.
Be As I Am
Paul here pleads with the Galatians. "Be as I am" is the key thought here: the idea of a good example. He may be saying "since I became a believer in Christ, I realized that I cannot serve God by keeping the law and neither can you; so please follow my example".
Ye Have Not Injured Me At All
This appears to be a reference back to verse 11 where Paul said that he feared having labored in vain. It is not too late for the Galatians to turn back and get on track with "The Faith".
13 Ye know how through infirmity of the flesh I preached the gospel unto you at the first.
14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.
Infirmity Of The Flesh
We do not know what Paul's infirmity was. Whatever it was it was something that could have been considered repulsive. Apparently at least in this particular case it had something to do with his vision as verse 15 indicates. In any case the Galatians did not allow this malady to interfere with their acceptance of the gospel and even had compassion on Paul.
15 Where is then the blessedness ye spake of? for I bear you record, that, if it had been possible, ye would have plucked out your own eyes, and have given them to me.
Plucked Out Your Own Eyes: Was Paul Blind?
Galatians 6:11 does support the notion that Paul may have been blind: "Ye see how large a letter I have written unto you with mine own hand."
However, there are verses throughout the book of Acts that show that Paul was not blind during his missionary journeys. Let's look at six verses where Paul uses his eyesight:
"Then Saul, (who also is called Paul,) filled with the Holy Ghost, set his eyes on him" (Acts 13:9).
"The same heard Paul speak: who stedfastly beholding him, and perceiving that he had faith to be healed" (Acts 14:9).
"Now while Paul waited for them at Athens, his spirit was stirred in him, when he saw the city wholly given to idolatry" (Acts 17:16).
"And Paul, earnestly beholding the council, said, Men and brethren, I have lived in all good conscience before God until this day" (Acts 23:1).
"Then Paul, after that the governor had beckoned unto him to speak, answered, Forasmuch as I know that thou hast been of many years a judge unto this nation, I do the more cheerfully answer for myself" (Acts 24:10).
"And from thence, when the brethren heard of us, they came to meet us as far as Appiiforum, and The three taverns: whom when Paul saw, he thanked God, and took courage" (Acts 28:15).
These verses in Acts pretty much span his entire ministry career. If Paul were blind it was either a temporary condition or it had to occur after he completed his missionary journeys.
16 Am I therefore become your enemy, because I tell you the truth?
17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.
18 But it is good to be zealously affected always in a good thing, and not only when I am present with you.
19 My little children, of whom I travail in birth again until Christ be formed in you,
20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.
21 Tell me, ye that desire to be under the law, do ye not hear the law?
22 For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman.
23 But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise.
24 Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar.
25 For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children.
26 But Jerusalem which is above is free, which is the mother of us all.
27 For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband.
28 Now we, brethren, as Isaac was, are the children of promise.
29 But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.
30 Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.
31 So then, brethren, we are not children of the bondwoman, but of the free.
The Book of Galatians
Introduction |
Chapter 1 |
Chapter 2 |
Chapter 3 |
Chapter 4 |
Chapter 5 |
Chapter 6