But when the fulness of time was come. 1878. "Commentary on Galatians 4:5". https:https://www.studylight.org/commentaries/ice/galatians-4.html. The means of redemption is not mentioned. "John Wesley's Explanatory Notes on the Whole Bible". https:https://www.studylight.org/commentaries/jtc/galatians-4.html. ὑπὸ νόμον. Minute prescriptions were given for diet, dress, travel, labour, for home and for field, for farm and orchard, for private piety and public worship, for ceremonial purity and ethical relations, for birth and marriage, for each day and for the Sabbath-day, for trade and for war, for child and for parent, for tax and for tithe. So that the second ἵνα is scarcely co-ordinate with the first, but introduces a higher ulterior purpose common in its realization both to Jew and Gentile. https:https://www.studylight.org/commentaries/bnb/galatians-4.html. 1863-1878. 1871-8. To redeem from the dominion and curse of the law. On the nature of adoption see the notes on Romans 8:15. huiothesia. For it is added-. The first γενόμενον, made, with the addition of ἐκ γυναικὸς, of a woman, takes (adopts) the meaning, being born.— ἐξαγοράσῃ, might redeem) from slavery to liberty.— τὴν υἱοθεσίαν, the adoption) the dignity of sons, a privilege in which those who are of age delight, along with the actual enjoyment [usufructu] of the inheritance.— ἀπολάβωμεν) we might receive; ἀπὸ shows the suitableness(34) of the thing, which has been long ago predestined by God. Dependent on ἐξαγοράσῃ. corresponding to the promises. Rückert, Usteri, Schott, and Brown deny this, and refer it to the change by which the heir who had been under tutelage passes to his majority, and is recognised as a son. But the idea is here foreign to the train of thought. The object for which God sent forth His Son, and sent Him indeed γενόμ. τοὺς ὑ̔ πὸ νόμον] The Israelites are thus designated in systematic correspondence to the previous γενόμ. To redeem them that were under the law, that we might receive the adoption of sons. Galatians 4:5. Nor must we assume with Chrysostom, Theophylact, Bengel, and others, including Baumgarten-Crusius, Hofmann, and Reithmayr, that, because the υἱοθεσία is promised, it is denoted by ἀπολάβ. https:https://www.studylight.org/commentaries/scn/galatians-4.html. Galatia was part of the country that we now call Turkey. The word ‘sonship’ or adoption as sons is used only by Paul, in five passages, Romans 8:15; Romans 8:23; Romans 9:4; Ephesians 1:5; while the term ‘children of God’ is more frequent. xii p. 956 D, and very frequently in Greek authors. Before, we were only potentially sons (Galatians 4:1), and were in fact enslaved (Galatians 4:3), but now are both recognized as sons officially and enjoy the privileges of the position. his—emphatical. All Rightes Reserved, Larry Pierce, Winterbourne, Ontario.A printed copy of this work can be ordered from: The Baptist Standard Bearer, 1 Iron Oaks Dr, Paris, AR, 72855. https:https://www.studylight.org/commentaries/mpc/galatians-4.html. (4-5) The liberation of heirs from their bondage. "Commentary on Galatians 4:5". ῞ινα τὴν υἱοθεσίαν ἀπολάβωμεν—“in order that we might receive the adoption of sons.” Romans 8:15; Romans 8:23; Ephesians 1:5. This verb denotes receiving back, as ἀποδιδόναι does giving back (cf. See Romans 1:27. adoption of sons = sonship. Not by adoption, as we are (Ga 4:5): nor merely His Son by the anointing of the Spirit which God sends into the heart (Ga 4:6; Joh 1:18). The admission of the believer into the Messianic kingdom, with its immunities from sin and from law, implies an admission into the Messianic family, of which God is the Father and Christ the Eldest Son, âfirst born amongst many brethren.â. "Commentary on Galatians 4:5". The blessing is υἱοθεσία, not simply υἱότης-not sonship natural, but sonship conferred. Luke 19:8): accordingly it describes the adoption in Christ as a restoration of the original birthright, withheld throughout many generations for the sake of necessary discipline. 4.39; Herod. The υἱοθεσία is here, as it always is, adoption (see on Ephesians 1:5; Romans 8:15; and Fritzsche, in loc. Heinrich Meyer's Critical and Exegetical Commentary on the New Testament. "Commentary on Galatians 4:5". BibliographyJamieson, Robert, D.D. Observe that by “Chiasmus” the clause of the first ἵνα answers to γενόμενος ὑπὸ νόμον, and that of the second to γενόμενος ἐκ γυναικός. https:https://www.studylight.org/commentaries/jec/galatians-4.html. 5. ἵνα. Comp. They had to wait the fore-fixed time of the father. "Vincent's Word Studies in the New Testament". These two final clauses couple together two gracious purposes of God in the scheme of redemption, (1) the obliteration of a guilty past, (2) divine adoption with the blessings which sonship entails. The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law: that we might receive the adoption of children; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. (33) The first that is to be referred to made under the law: therefore the second has respect to born of a woman. Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [Augustine on Psalm 52]. Nor again, with Rückert and Schött., must we render ἀπο—‘therefrom,’ as a fruit of the redemption. ῞ινα τοὺς ὑπὸ νόμον ἐξαγοράσῃ—“In order that He might redeem those under the law.” See under Galatians 3:13. "Schaff's Popular Commentary on the New Testament". Most ofthe people who lived in Galatia were *Gentiles. https:https://www.studylight.org/commentaries/wen/galatians-4.html. See above. Might receive the adoption — All the privileges of adult sons. Romans 9:4; Ephesians 1:5. ἵνα τὴν υἱοθεσ. Theol. Receive the adoption of sons; pass from the condition and spirit of servants to the privileges and filial spirit of sons, in a state not of minority and servitude, but of manhood and freedom. Copyright StatementThese files are public domain and are a derivative of an electronic edition that is available on the Christian Classics Ethereal Library Website. Those under the law are certainly the Jews; and He was born of a woman, born under the law, in order that He might redeem them. BibliographySchaff, Philip. That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. That sonship is now enjoyed, but its fulness of blessing and fellowship waits the coming of the Lord Jesus. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy. Weiss, bibl. 1897. Ver. 1832. receive—The Greek implies the suitableness of the thing as long ago predestined by God. He had *preached the *good news about Jesus and many people becameChristians. Proud member There is a Chiasmus very much resembling this, at Ephesians 3:16; Ephesians 5:25-26, which see with the annot. Matthew Poole's English Annotations on the Holy Bible. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.
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