Chapter 4

1 We were under the law till Christ came, as the heir is under his guardian till he be of age. 5 But Christ freed us from the law: 7 therefore we are servants no longer to it. 14 He remembereth their good will to him, and his to them, 22 and sheweth that we are the sons of Abraham by the freewoman.

1. The heir. This chapter amplifies and illustrates the truth stated in ch. 3:17–29 by two analogies—the heir (ch. 4:1–9) and the two sons (vs. 21–31)—separated by a hortatory and biographical parenthesis (vs. 10–20). Here the heir (cf. ch. 3:29) represents all the spiritual seed of Abraham (see ch. 3:7–9, 26–29).

A child. An heir may be a child, but that makes him no less an heir. In due time he will receive custody of his father’s property. As a child, he has a right to it, but not authority over it. Whether Paul here represents the father of the heir as still living or as already deceased is not clear, nor does it matter. As the context makes evident (vs. 2–7), the childhood, or period of minority, represents the status of Israel as a people while living “under the law” (ch. 3:17–19, 23–25).

A servant. Literally, “a slave.” Until the heir comes of age he has no more authority over the inheritance he has received than as though he were one of his father’s slaves. He is placed under the supervision of a guardian (cf. ch. 3:24), whom he is required to obey. Lacking maturity of understanding and judgment, he does not enjoy the freedom that will be his upon reaching manhood. Thus it was with the Jews under the legal system. Coming out of Egypt, the Israelites proved to be incredibly dull and foolish, and advanced but little throughout their history as a nation (see Ex. 32:9, 10; Ex. 33:3; Eze. 20:1–38; Mal. 1:6; 3:7; Matt. 21:33–43; 23:29–38; Vol. IV, pp. 30–33). “The law” (see on Gal. 2:16) God gave them when they came out of Egypt was adapted to their capacity to understand. The elementary provisions of the ceremonial system were designed to enable them to comprehend the fundamental principles of the plan of salvation and to lead them to appropriate its blessings (see on ch. 3:19, 24). It was God’s purpose that under such tutorship they should reach spiritual maturity (see Vol. IV, pp. 26–28) and inherit all the promises made to Abraham (pp. 28–30; see on ch. 3:6–8, 14).

Lord of all. Paul seems to imply that the heir is now approaching young manhood and is eager, perhaps impatient, to gain control of his inheritance. But he is still a minor and has no more jurisdiction over it than if he were his father’s slave.

2. Tutors. Literally, “guardians [of minor children].”

Governors. Or, “household managers,” “stewards,” “trustees.” Paul here stresses the utter dependence of an heir during his minority. He is kept under constant surveillance to prevent him from wasting his inheritance (cf. Luke 15:11–32). In OT times God placed Israel under the guardianship of the legal system, which was intended to point them forward to the coming Messiah and to lead them to have faith in Him (see on Gal. 3:19).

Time appointed. That is, for the receiving of the inheritance, as stipulated by the father. Presumably, this was when the heir reached his majority. Paul here refers to the time when Israel was to have entered into the full enjoyment of its covenant privileges (see Vol. IV, pp. 26–30; see on chs. 3:19, 24; 4:4).

3. We. Paul here speaks as a Jew (see on ch. 2:15). When he again addresses the Galatians he uses the pronoun “ye” (ch. 4:8–21). Finally, he speaks of himself as one with the Galatians (ch. 4:27–31; cf. on ch. 2:15, 17).

When we were children. That is, prior to the cross.

In bondage. Or, “in slavery to.” Throughout OT times the Jews were subject to “the law” (see on ch. 2:16) as a slave is subject to his master. God required them to comply with its precepts as a minor is expected to obey his guardians. How strange that the “foolish” Galatians aspired to return to that state of bondage (chs. 3:1; 4:9; 5:1). They could never find freedom from condemnation, which was all the law had to offer (ch. 3:13). Any today who trust to their own efforts for salvation are in the same state of bondage as the Jews of OT times and as the Galatians while subject to the Judaizers (see p. 933). Any self-imposed duty, or one demanded by ecclesiastical authority, results in spiritual bondage if it takes the place of faith in God and submission to His will.

Elements. Gr. stoicheia, at first meaning, “things arranged in rows”; later, “the alphabet,” because its letters were written in a row—the A B C’s. In a literal sense stoicheia came to mean the basic elements of which the world and the universe are composed (as in 2 Peter 3:10, 12); in a cosmological sense, the spirit beings of the universe (cf. Col. 2:15); and in a metaphorical sense, the rudiments of knowledge (Gal. 4:3, 9; Col. 2:8, 20). The words “even so” equate the statement of Gal. 4:3 with that of v. 2, and thus the “elements of the world” of v. 3 with the “tutors and governors” of v. 2 (see comment there). Paul here refers to the ceremonial system as a primer on religion and its precepts as elementary instruction concerning the plan of salvation. “The law” (see on ch. 2:16) was thus only the A B C’s of revealed truth, adapted to the understanding of spiritual children (see on chs. 3:24; 4:1). From Paul’s point of view the ceremonial system and its requirements now appeared childish, “weak,” and “beggarly” (v. 9). The ceremonial institutions were given by God to a very illiterate people, who had just come out of slavery. The sanctuary services were simplified so that their meaning could be comprehended. God never intended that the Jews should be satisfied with this elementary approach to the great theme of redemption. The services and sacrifices were but shadows, or symbols. They were never intended to take the place of true confession and forsaking of sin (see Col. 2:17; Heb. 10:1, 4).

World. Gr.kosmos, here probably meaning the “world” of humanity, as in John 3:16, 17, 19; Rom. 5:12; 11:12; etc. The phrase “elements of the world” might thus be rendered, “rudimentary religious principles for the human race.”

4. Fulness of the time. The exact time for the coming of the Messiah had been foretold by the prophets (see on Dan. 9:24, 25). In the councils of heaven the time for this event had been predetermined (see Acts 17:26). Not only did the Messiah come at the time indicated in Daniel’s prophecy, He came at the most favorable time in all history. The world was at peace, under one government. Travel by land and sea was relatively safe and expeditious. There was a universal language, Greek. The Scriptures had been available in Greek—the LXX—for about two hundred years. Men were dissatisfied with their religious beliefs and were longing for the truth about life and human destiny. The Jews were dispersed everywhere, and in spite of themselves, bore witness to the true God. From all parts of the world they came to attend the feasts at Jerusalem, and could carry with them, as they returned, news of the Messiah’s coming (see Vol. V, pp. 59–63; DA 31–38). Providence could have appointed no place and time more auspicious for launching the gospel message to the world than Palestine at this period of history.

The word “fulness” also implies that all events foretold as preceding the advent had been, or were on the point of being, fulfilled. God is perfect in wisdom and knowledge, and we have reason to believe that all events in His great cosmic plan will move in exact order and at the appointed times (cf. DA 32). This precision is evident throughout creation, from the movement of the heavenly orbs to the structure of the smallest atom. There is no valid basis for doubting that the same precision is true of God’s great plan to save mankind.

Sent forth his Son. Paul here implies the pre-existence of Jesus. Jesus frequently referred to His previous existence with God (John 16:28; etc.). In His prayer to the Father He spoke of the glory that had been His before the world was created (John 17:5; see on ch. 1:1–3, 14).

Made of a woman. This clearly indicates the humanity of Jesus, and with the previous declaration, sets forth His divine-human nature. He was both Son of man and Son of God, a great truth proclaimed also by the holy prophets of old (see Isa. 7:14; 9:6, 7).

Under the law. See on ch. 2:16. As a Jew, Jesus complied with the requirements of “the law,” in so far as they were applicable to Him, a sinless being (see Matt. 17:24–27; Luke 2:21–38; cf. Matt. 23:1–3).

5. To redeem. Literally, “to buy up.” The immediate context suggests that Paul is thinking particularly of buying out from “bondage,” or slavery, those who were under “tutors and governors” (see on vs. 2, 3). Along with the more important work of redeeming men from sin, Christ’s fulfillment of the types of the ceremonial system also released the Jews from further obligation to that system and from “the curse” that came upon all who ever sought salvation through compliance with its requirements (see on ch. 3:10, 13).

Under the law. Literally, “under law” (see on Rom. 2:12; Gal. 2:16). That Paul does not have in mind being under the condemnation of the moral law is evident from ch. 4:21. No one would ever “desire” to be under the condemnation of the Decalogue. Reference can be only to the jurisdiction of the Jewish legal system (see on Rom. 6:14).

We. Paul here speaks again as a Jew (see on v. 3). The Gentile believers had never been “under the law” in the sense here intended.

Adoption of sons. Or, “adoption as sons.” The Jews ceased to be immature children when they, by faith, accepted Jesus as the promised Messiah (see on John 1:12, 13). Faith in Him released them from dependence on the types of the ceremonial system and gave them full rights as heirs to the promised inheritance (Gal. 4:1–3; cf. ch. 3:6–9, 14, 16, 24). Prior to the coming of faith (see on vs. 23–25) the Jews were potential but not actual heirs.

6. Ye are sons. Paul here addresses the Galatians directly. Though Gentiles, they had yielded to the spurious gospel of the Judaizers (ch. 1:6–8) and become entangled in the “yoke of bondage” (ch. 5:1), the Jewish legal system (ch. 4:9, 21), from which God had released even Jewish Christians (see on ch. 3:24, 25). Perhaps, also, some of the Galatian believers were Jews, and had been lured back into legalism by the Judaizers. But whether Jew or Gentile, the Galatians had become sons of God through faith (ch. 3:2, 6–9, 14). For them to return to the symbols of the ceremonial law that pointed forward to the very experience they were already enjoying, in fellowship with the risen Saviour, would be to deny the reality and validity of that experience (see on 1 John 3:1, 2).

The Spirit. See on John 14:16–18; 16:6–11.

Into your hearts. The Galatians had experienced the “earnest” of the Spirit (see on 2 Cor. 1:22), who had confirmed their acceptance as sons of God.

Abba, Father. See on Rom. 8:15.

7. No more a servant. See on v. 1. It is the Spirit who gives this assurance. Being a member of God’s family, the believer may now, as a son and heir, approach God. He may do so in the full assurance of the Father’s solicitous interest. Under the influence of the Judaizers the Galatians were ignoring the significance and value of the freedom God had so generously provided in Jesus Christ. Compare the parable of the Prodigal Son (Luke 15:11–32).

An heir. See on chs. 3:29; 4:1.

8. When ye knew not God. Paul now apparently addresses himself particularly to the Gentile members of the Galatian churches, and reminds them of their experience before becoming Christians. God had not revealed Himself to them, nor had He given them His law. This did not mean that they had been altogether without any knowledge of God (see Rom. 1:18–21), but God had given a special revelation of Himself to the Jews, who thereby had enjoyed a distinct advantage (see Rom. 3:1, 2). God had “winked” at the former comparative ignorance of the Gentiles (Acts 17:30).

Are no gods. They were idols, or false gods, and thus really not gods at all (see 1 Cor. 8:4; cf. ch. 10:20). Before they learned of Christ, the Gentiles had been in bondage to their gods. This was not true of Jewish Christians, for they had not been worshiping idols when they learned of Christ.

9. But now. The Gentile Galatian believers were no longer in ignorance (cf. Acts 17:30), and were really without excuse.

Known God. The Greek implies more than mental perception. They had entered into a personal, experimental knowledge of God. They had enjoyed a working knowledge of salvation.

Rather. Paul hastens to avoid any possibility that the Galatians should pride themselves on knowing the true God. They had no reason to take credit to themselves. After all, salvation consists in God’s search for man, not in man’s search for God (John 3:16; see on Luke 15:2, 4).

Known of God. They had become objects of His favorable attention. It is true that Jesus came to seek and to save all who are lost (Luke 19:10), but on the other hand, God is found only by those who seek for Him diligently (Jer. 29:13).

How turn ye? Earnestly hoping to pierce the foggy thinking of the Galatians, bewitched as they are, Paul addresses them directly, in a sense interrupting the logical flow of his argument. The present tense implies that the process of turning is still going on. They have not yet completely turned. The Gr. epistrephoµ, “to turn,” is commonly translated “to convert” or “to be converted” (see Mark 4:12; Luke 22:32; John 12:40; Acts 3:19).

Weak and beggarly elements. See on v. 3. They had been liberated from bond service to the crude, rudimentary concepts and practices of heathenism. Now they were rushing back into a form of bondage hardly better than that from which they had been set free by the gospel. Each of these systems was a futile attempt to attain righteousness by works. Had the Galatians abandoned the rites and ceremonies of heathenism only that they might adopt those of Judaism? For practical purposes Judaism had degenerated into a system of external observances, in some respects hardly distinguishable from those of the heathen religious (see Vol. IV, pp. 32, 33). “The law” (see on ch. 2:16) was “weak” in that it had no power to save even its most ardent devotees, and it was “beggarly,” or poor, in that it lacked the vital spark of life. Furthermore, the Jews had added so many traditions to “the law” that its original purpose had been obscured, and it had become a burden to those who sought to meet its requirements as a means of earning salvation (see on Mark 7:3). The Galatians were giving up all the benefits of the gospel and receiving nothing in return.

Ye desire. Their conversion to Judaism was voluntary. They seemed to be eager to exchange their priceless freedom for the penury of bondage!

Bondage. See on v. 3.

10. Ye observe. The Greek implies scrupulous care.

Days, and months. Paul here refers to the seven ceremonial sabbaths and the new moons of the ceremonial system (see Lev. 23; Num. 10:10; 28:11–15). There is no basis in Scripture for assuming, as some do, that the “days” of which Paul here speaks refer to the seventh-day Sabbath. Nowhere in the Bible is the seventh day referred to in the language here used. Furthermore, the seventh-day Sabbath was instituted at creation (see on Gen. 2:1–3; cf. on Ex. 20:8–11), before the entrance of sin and some 2,500 years before the inauguration of the ceremonial system at Mt. Sinai. If observance of the seventh-day Sabbath subjects a man to bondage, it must be that the Creator Himself entered into bondage when He observed the world’s first Sabbath! And that conclusion is unthinkable.

Times. Literally, “appointed seasons,” here, the annual set festivals of the Jewish religious calendar (see on Num. 28:2).

Years. The sabbatical year and the year of jubilee (see Ex. 23:10, 11; Lev. 25:8–12).

11. Afraid of you. Rather, “afraid for you,” or “afraid about you.” It seemed incredible that the Galatians could be so easily turned from freedom back to bondage. Could it be that they really understood what they were doing and proposed to go ahead anyway? From any point of view their course of action did not make sense.

Labour in vain. If Paul’s self-sacrificing efforts on their behalf (vs. 13, 14) were to result only in the exchange of one kind of bondage for another, those efforts were indeed wasted!

12. I beseech you. Or, “I beg of you.” Paul now turns from argument to entreaty.

Be as I am. Paul had once been a Jew, zealously devoted to the legal system as only a dyed-in-the-wool, bigoted Pharisee could be (Acts 26:5). But he had given up the legal system, once so dear to him, and had, for practical purposes, become a Gentile in order that he might win the Gentiles to Christ (1 Cor. 9:20–23; 10:32, 33). Why should the Gentile Galatians now adopt Judaism? If he had given it up for their sakes, could they not give it up for him?

I am as ye are. Where principle was not involved, Paul had conformed to Gentile customs. His manner of life among them had been exemplary.

Not injured me. Or, “not wronged me.” The form of the verb in Greek links this declaration with vs. 13–15 rather than directly with v. 12. The statement is a figure of speech affirming the excellent treatment the Galatians had accorded Paul upon the occasion of his first visit among them. They are not to misconstrue the tone of his letter (see chs. 1:6–9; 3:1–4; 4:10, 11; etc.) as reflecting a personal complaint against them. He had no grievance whatever about the way they had treated him, for the spirit they had manifested was most commendable (vs. 13–15). No doubt Paul also sought to rekindle their former spirit of devotion and readiness to follow his teaching. At first they had heeded his every suggestion; why not now also?

13. Through infirmity. Or, “because of infirmity.” Apparently Paul had not planned to evangelize Galatia at that time, but had been compelled to remain there for a time because of ill health. It has been suggested that he had contracted malaria or some other disease in the lowlying coastal area and had sought the higher altitude of the interior in the hope of finding relief. Possibly this “infirmity” was the “thorn in the flesh” of which he speaks in his Corinthian letter, and about which he prayed so earnestly (see 2 Cor. 12:7–9).

At the first. This may or may not indicate more than one previous visit to the Galatians. It is generally thought that the first of two previous visits is referred to. According to the so-called South Galatian theory (see p. 932; Additional Note on Acts 16), this would be the visit of Acts 13:14 to 14:21. However, nothing in the account of that journey suggests that Paul was in ill health at the time. According to the North Galatian theory, this would be the journey of Acts 16:1–6. The brevity of the account of the latter journey leaves more possibility for illness at that time. If the North Galatian theory is accepted, the statement of Gal. 4:13 may be considered as an allusion to the visits Paul made in Galatia on his second and third missionary journeys, with specific reference to that of the second journey. See on Acts 16:6.

14. My temptation. Textual evidence favors (cf. p. 10) the reading “your temptation.” This would mean that Paul’s infirmities were a temptation to the Galatians to reject him. The context tends to favor this reading, as does also Paul’s habitual attitude toward suffering (see 2 Cor. 4:8–11; 12:9, 10). The reading “my temptation” would reflect a tendency on Paul’s part to cease laboring because of his bodily “infirmity,” whatever it was.

Despised not, nor rejected. Paul’s affliction might have given the Galatians an excuse for treating him with contempt. In ancient times an affliction was commonly considered a direct punishment from God for some gross sin (cf. Acts 28:4). It would have been natural for the Galatians to conclude that Paul had offended the gods, and to regard his message as of little value. But they did not do so. Their response, under circumstances that could conceivably have led them to turn against him, had been wholeheartedly favorable. What reason—personal or otherwise—could they possibly have for turning against Paul now? Their former conduct testified against their present attitude.

As Christ Jesus. They could not have accorded Paul more favorable treatment. Their gracious hospitality had left nothing to be desired.

15. Blessedness. “What has become of your rejoicing?” Their changed attitude has not brought added satisfaction. Hope in the power of Christ they have exchanged for their own works. There is no joy or satisfaction that can equal that which comes from the experience of a life completely surrendered to Jesus Christ (cf. on Matt. 11:28–30).

Plucked out. There could have been no more convincing proof of their devotion to Paul. There was nothing too great or too hard for them to do for him. From this, some have concluded that Paul’s eyes were the cause of his great distress (see v. 14). Such was, indeed, the nature of Paul’s permanent affliction, though this statement alone would not be sufficient evidence of the fact (see EGW Supplementary Material on 2 Cor. 12:7–9).

16. Your enemy. Paul was telling them the truth now no less than upon that former occasion (cf. ch. 1:8, 9). He has not changed; his gospel has not changed. Why should their attitude toward him have changed? Now he seeks to set them free from bondage to Judaism, as formerly he had liberated them from bondage to heathenism (see on ch. 4:9). Paul was actually their best friend, willing even to risk the loss of their friendship in the attempt to rescue them from “the weak and beggarly elements” of Judaism (v. 9). “Faithful are the wounds of a friend; but the kisses of an enemy are deceitful” (Prov. 27:6).

Paul’s appeal to the Galatians apparently had a beneficial effect (cf. AA 388). The fact that the Galatians preserved his letter testifies to the fact that they responded to his appeal and treasured it as the instrument of their salvation. This fact suggests their appreciation for his interest in them and their acceptance of the truth he again brought to their minds.

17. Zealously affect you. Or, “avidly pursue you.” The Judaizers were feigning a great interest in the welfare of the Galatians and were apparently making much over them, in order to win them to their views concerning Judaism and circumcision. They wanted the Galatians as their followers. Apparently considerable pressure had been brought to bear by these leaders. We cannot avoid condemning their motives, but we can commend their zeal (see on Luke 16:8).

Lack of enthusiasm on the part of Christians is often responsible for the lack of interest shown by non-Christians in the teachings of the church. If we were genuinely in earnest, our zeal would be spontaneous. Spasmodic, forced, or artificial attempts to represent our religion, from a sense of duty, make little impression. Superficial enthusiasm betrays itself in time. The best testimony in behalf of religious beliefs is their demonstration in a life wholly consecrated to the principles they reflect. It is the life that counts.

Not well. Their motives were suspect (see below under “affect them”).

Exclude you. Probably from Paul’s solicitous attentions and from his gospel. The statement may also refer to the wishes of the Judaizers to exclude the Galatians from church membership until they had been circumcised. Possibly, also, these wily men intended to shut them off from contact with other churches that were loyal to Paul, in the hope of making Galatia the center of their activities among the Gentiles.

Affect them. The true motive of the Judaizers in centering so much attention on the Galatians was that they themselves might become the center of attention among the Galatians. This they expected in return for their pretended interest in the welfare of the church.

18. Zealously affected. Zeal itself is to be commended if it reflects worthy motives. At one time Paul had commended the Corinthians for their zeal because it had encouraged others to good deeds (2 Cor. 9:2). His own former zeal for Judaism had led him to persecute the Christian church (Phil. 3:6). The Galatians had apparently mistaken their zeal in their new course as evidence of the genuineness of their zeal, unaware that zeal can never be a substitute for sanctified, straight thinking. The zeal of Judaism and the Judaizers was not according to knowledge (Rom. 10:2). Paul was greatly distressed about the zeal of the Jews toward Christianity when he wrote the Epistle to the Romans. Their blindness was not occasioned by a lack of opportunity to know, but by unwillingness to appropriate what they had been taught (see Hosea 4:6; Vol. IV, pp. 30–33). Now the same unreasoning state of mind prevailed among the churches of Galatia.

When I am present. Paul was not jealous lest the Galatians become more zealous in his absence than when he had been with them.

19. My little children. This affectionate form of address, common with John, does not appear elsewhere in Paul’s writings. It not only expresses Paul’s tenderness of feeling toward them but also implies their spiritual immaturity. Inasmuch as Paul regards all who have received the gospel from him as his spiritual children, this expression can hardly be considered a rebuke on his part, as some commentators think. It may simply be a reminder of their indebtedness to him. As their spiritual father, it was only right and proper that he should manifest concern for their welfare. He expresses this same concern for the Corinthians and speaks of himself as their father (see 1 Cor. 4:15).

I travail in birth again. To the Corinthians Paul had written, “I have begotten you through the gospel” (see 1 Cor. 4:15). In bringing the Galatians to Christ he had endured, as it were, the pangs of childbirth. Now that they are giving up their faith, he must go through this bitter experience all over again.

Until Christ be formed. Paul will persist in his efforts until Christ again reigns in their hearts by faith (see on ch. 2:20). The figure of birth seems still to be in the apostle’s mind. Jesus spoke of the new birth experience to Nicodemus (John 3:3), and Paul speaks of Christ’s being formed within those who accept Him (see Col. 1:27). When Christ dwells within, He lives out His own perfect life through the life of the Christian (see on Rom. 8:3, 4; Gal. 2:20). The Christian’s mind is as the mind of Christ (Phil. 2:5), and the love of Christ controls him (2 Cor. 5:14). This process continues until the Christian reaches the full “stature” of Christ (Eph. 4:13).

20. Present with you. Paul would far rather deliver his message personally. What he writes may be misinterpreted and misapplied. If he were present, he could answer all the questions that are sure to arise when his letter is read. His enemies will interpret it in its worst light. Even Peter found some things in Paul’s letters hard to understand (2 Peter 3:16). And today many obscure the meaning of Paul’s words in his letter to the Galatians by failing to study them in their context and against the background of the actual situation that existed in the Galatian churches.

My voice. Or, “my tone of voice.” Paul would prefer to change his attitude toward them, but facts are facts. How pleasing it would be to him if their changed attitude would make it possible for him to express confidence in them again, rather than to utter these words of complaint, distrust, and censure. This is what he would do, if present, when they changed their course and returned to their former loyalty to the gospel. Paul here anticipates their change of heart upon receiving his letter.

In doubt of you. Or, “perplexed about you.” His perplexity of soul (see on v. 19) accounts for the severe things he says about them in the letter. Perhaps, ere they should read even this far, they would already have repented. But things being as they are, he must speak what he considers it his duty to speak. They have given evidence of insincerity and fickleness, yet he does not wish to make matters worse by undue severity. This is why he is at a loss to know how to deal with them. He does not feel clear about how much he should say.

21. Desire. See on v. 9. In vs. 21–31 Paul enters his final appeal against the folly of Jewish legalism as a means of salvation.

Under the law. Literally, “under law,” that is, under the legal system (see on Rom. 2:12; Gal. 2:16), seeking salvation by works. Obviously Paul cannot be referring to the condemnation of “the law,” for no one would “desire” to be under condemnation.

Hear. That is, heed, pay attention to (see on Matt. 7:24).

The law. Paul now uses the word “law” in a different sense. The illustration of v. 22 is from the Pentateuch, to which the Jews commonly referred as “the law” or “the law of Moses” (see on Luke 24:44). In order to convince the “foolish Galatians” (Gal. 3:1) of their mistake in turning to the works of the ritual law for salvation, Paul went to “the law” of Moses, which contains the ritual law, for evidence. Paul’s question was intended to arouse the Galatians to investigate the revealed word of God. Should they do so candidly, they would discover for themselves the very thing he has sought to explain to them, namely, that “the law” points to Jesus as the one on whom they must depend for their salvation. Paul was continually quoting from the Pentateuch in support of his teachings concerning the message and mission of Jesus.

22. Two sons. Ishmael and Isaac (Gen. 16:15; 21:3). Paul now turns to “the law” (see on Gal. 4:21) itself for an illustration of the difference between bondage to “the law” and freedom in Christ. Inasmuch as portions of the Pentateuch were read every Sabbath in the synagogues (see Vol. V, p. 57), the books of Moses were well known to all Jews and to Gentiles who had been attending the synagogue services. The story related was a simple fact of Jewish history, but Paul uses it in an allegorical sense (v. 24) to show the difference between being in bondage to the ceremonial system and enjoying the freedom that comes from faith in Jesus Christ. Abraham actually had more than two sons (see Gen. 25:1, 2), but Ishmael and Isaac were his eldest and most important sons. The false teachers had doubtless been emphasizing the blessing of being sons of Abraham (see on Gal. 3:7). Paul reminds the Galatians that Abraham had two sons and that one fell heir to the covenant promises while the other did not (Gen. 17:19–21). Simply being “sons” of Abraham was no guarantee of receiving the covenant promises.

A bondmaid. Hagar, an Egyptian slave (see on Gen. 16:1–4). Her son Ishmael was the son of Abraham—his firstborn, in fact—but because she was a bondmaid her son was, as it were, a bondson.

A freewoman. That is, Sarah, whose son Isaac was to inherit her freedom.

23. After the flesh. Ishmael was the son of human devising, of human effort to bring the covenant promises to fruition. Actually, Ishmael was a living testimony to Abraham’s lack of faith.

By promise. Isaac was the son of promise, the son of faith (Gen. 12:3; 13:14–16; 15:4; 17:3–6, 19–21). The record of his birth is one of remarkable divine interposition (see Gen. 18:10; 21:1, 2; Heb. 11:11, 12). Every circumstance of Isaac’s birth emphasizes faith. The faith of Abraham is an example of Christian faith (see Rom 4:16–25). He believed God’s promises when their fulfillment seemed humanly impossible. Isaac was pre-eminently the son of God’s promise and Abraham’s faith. Paul here places emphasis on the fact that the son born into a state of inferiority and slavery, and the son of a freewoman, into a life of freedom.

24. An allegory. An allegory is a narrative in which persons, things, and action have a metaphorical meaning, implied but not expressly stated. By this allegory Paul illustrates the status of spiritual slavery into which the Galatians have lapsed, which, in fact, they seem to have desired. The historical events were not allegorical when they took place, nor even when Moses recorded them. It is Paul who makes an allegory out of them, for the express purpose of illustrating the lesson of faith and freedom versus works and bondage. He does not say that these things were an allegory, but that they are one—that is, that he is making an allegory out of them as he relates the story. In Paul’s day this method of discourse was common. Compare the use of parables so common in Jesus’ teaching (see Vol. V, pp. 203, 204). One of the most effective ways to communicate truth is to illustrate it by an appropriate and interesting story.

Two covenants. One was the covenant of faith, represented by Sarah; the other, the covenant of “works,” represented by Hagar (see on Eze. 16:60; Gal. 3:15, 17–19; Heb. 8:8–10).

Mount Sinai. See on Ex. 19:5–8; 24:7, 8.

Gendereth to bondage. Literally, “bears [children] into bondage.” As long as a man depends upon works of law to save him, there is no escape from bondage. In spite of all that he may do to earn salvation he can never succeed. He has obligated himself to perform an impossible task. Legalism, the letter of the law—any law—kills (see on 2 Cor. 3:6).

25. Agar. Or, Hagar.

Is mount Sinai. That is, in Paul’s allegory (see on v. 24), Hagar here represents the Sinai covenant of works (see on ch. 3:19). Through Hagar and her son Ishmael, Abraham at one time intended to work out Gods’ plan. It was his way of doing it, but not God’s. It is not God’s plan that man’s salvation shall be accomplished by works of law, for the simple reason that it is impossible to do so.

Answereth to. Or, “is comparable to,” that is, in Paul’s allegory.

Jerusalem which now is. That is, literal Israel as a nation. Israel was still making the mistake that Abraham made with Hagar and Ishmael, of attempting to work out God’s purpose according to a man-made plan. Thus by substituting works for faith in God’s promises, as Abraham had done, the Galatians were reverting to the very kind of worship that had brought Israel as a nation into bondage, ruin, and rejection.

Is in bondage. See on 2 Cor. 3:14, 15; Gal. 4:3.

Her children. That is, individual Jews and proselytes.

26. Jerusalem which is above. As literal Jerusalem represents Israel as a nation, so “Jerusalem which is above” represents the Christian church (see Heb. 12:22, 23), the new chosen nation (1 Peter 2:9). The New Jerusalem is the capital of the kingdom of glory (see Rev. 21:2; Heb. 11:10), but Paul here uses Jerusalem in a figurative sense; the contrast is between Judaism and Christianity. The former is “in bondage”; the latter is “free.”

Free. That is, “free” from the “schoolmaster” of ch. 3:24, 25, from the bondage of ch. 4:3, and from the status of slavery of vs. 22–25.

Mother. In figurative language the Jews often spoke of literal Jerusalem—meaning the nation of Israel—as the “mother” of the living generation of individuals composing the nation. In a similar sense, the historic Christian church is the “mother” of living Christians.

Us all. Probably a reference to the “all” of ch. 3:26, meaning Gentiles and Jews. The middle wall of partition between the Jew and Gentile has been removed by Christ (see Eph. 2:12–22). This good news of unity by faith in Christ brought great joy to the Gentiles, for they were now accepted on an equality with the Jews (see Acts 13:44–48).

27. It is written. The quotation is from Isa. 54:1 (see Vol. IV, pp. 26–30).

Rejoice, thou barren. In Isaiah’s day literal Israel had been “barren” in the sense that she had not brought forth the fruits of righteousness (see Isa. 5:1–7) and had done nothing toward evangelizing the world. The prospect of glorious success now belongs to the Christian church. This promise of the glorious fulfillment of God’s will for them as a nation of light bearers to mankind, originally made to literal Israel, Paul now applies to the church (see Vol. IV, pp. 29, 35, 36). As an Oriental woman who had no children would rejoice at having children, so the Gentiles may rejoice that the gospel privileges once offered Israel are now theirs (see Acts 11:18). The Jews had forfeited their opportunity to be heralds of the Messiah to all the world. In fact, the most stubborn and persistent opposition to the work of the Apostle to the Gentiles came from the Jews.

The desolate. That is, the “freewoman” of vs. 22, 23, “desolate” because she was once “barren.”

Many more children. Here, the large number of Gentile converts who were responding to the gospel message of Paul and the other apostles. When Paul returned to the church at Jerusalem to report to the leaders there, he invariably told of his success among the Gentiles (see Acts 15:12; 21:17–19). The Jews were anxious to make proselytes (see Matt. 23:15), and were, indeed, successful (see Vol. V, p. 62). In nearly every Gentiles, either full proselytes to the Jewish faith or, like Cornelius when Peter first met him (see Acts 10:1, 2), God fearers, attracted by the comparatively high ideals of Judaism. The latter, in great numbers, hesitated to accept circumcision, and were therefore excluded from the full benefits of Jewish worship. When these Gentiles heard the gospel proclaimed, they gladly accepted the good news that accorded them equal opportunity with the Jews to receive all the benefits of salvation provided by Jesus Christ. Many of Paul’s first Gentile converts from city to city probably came from this group. Paul proclaimed the universality of the gospel (see Rom. 1:15–17; Gal. 3:26).

She which hath an husband. In Paul’s allegory, Hagar.

28. Children of promise. See on v. 23. Paul here refers to Christians, whose privilege it is to enter into all the promises originally made to Abraham and his descendants (see Vol. IV, pp. 35). The Jews failed to enter in because of unbelief (Heb. 3:19 to 4:2), and it remained for the chosen people of all nations to enter into the “rest” ordained by God for all who “come boldly unto the throne of grace” (see on Heb. 4:9, 16). The Galatians had believed and were rejoicing in the great truth of righteousness by faith until the false teachers from Jerusalem had persuaded them to attempt to secure it by works. But although they were in the process of turning to “another gospel” (Gal. 1:6, 7), Paul had not given up hope of their return to the pathway of faith.

29. Born after the flesh. Historically, this was Ishmael (see on v. 22). In Paul’s allegory (see on v. 24) this refers to the Jews and Judaizing Christians of Paul’s day, who sought salvation through the materialistic requirements of the letter of the law (see on 2 Cor. 3:6).

Persecuted. For the historical circumstances alluded to see on Gen. 21:8–11; cf. v. 16:4, 5. The presence of Ishmael made the lot of Isaac a difficult one and threatened to deprive him of the birthright. In a similar way Jews and Judaizing Christians were now persecuting Gentile Christians and attempting to deprive them of the covenant promise of justification by faith.

Born after the Spirit. The historical reference is to Isaac as the son of promise (cf. v. 23). Here Paul refers to Christians who enter into the covenant promise of salvation by faith in Christ through the new birth (see on John 3:3, 5; Gal. 3:2, 3).

Now. All knew well of the persecution Paul had suffered, either directly from the Jews or at their instigation (see Acts 16:19; 19:24–28; see on 2 Cor. 11:24, 26). Paul was rarely disturbed by the Gentiles on their own initiative. His final imprisonment and execution were and execution were the result of false reports that originated with the Jews. The fiercest persecutions true Christians have had to suffer have ever been those in which so-called Christians sought to exterminate them because of differences in faith and practice.

30. The bondwoman. That is, historically, Hagar (see on Gen. 21:10; Gal. 4:24). In Paul’s allegory, the “bondwoman” represents the old covenant, the ceremonial system, the principle of righteousness by works (see on vs. 24, 25).

Her son. Historically, Ishmael (see on v. 22), and in Paul’s allegory all Jews and Judaizing Christians, who maintained that salvation lay in recognizing literal Israel as still God’s chosen people and in complying with the provisions of the old covenant and the ceremonial system. For the application of Paul’s counsel to our day see p. 934.

Not be heir with. The solution of the problem that faced the church in Galatia and elsewhere was not to blend Judaism with Christianity, but to “cast out” the principle of Judaizing, together with all who promoted it. Salvation by works is altogether incompatible with salvation by faith (see on Rom. 11:6; Eph. 2:8, 9). A blend of the two is impossible, for once faith is diluted by works it ceases to be pure faith. Compare the teachings of Christ on the subject (see on Mark 2:21, 22).

31. So then. That is, on the basis of the allegory of vs. 22–30.

Brethren. In spite of their error, Paul, anticipating that the Galatians will accept his counsel, thinks of them as his “brethren” in the faith.

We. That is, we Christians, including both Jews and Gentiles (see on v. 28).

The free.Historically, Sarah (see on v. 22); in Paul’s allegory, the Christian church (see on v. 26). Only children of the “freewoman” were eligible to the privileges of the birthright (v. 30). Christians have access by faith to all of the promises made to Abraham and to Israel of old (see Vol. IV, pp. 35, 36).

Ellen G. White comments

4    CT 259; DA 32, 34, 37; FE 399

4, 5 DA 31; PK 700

12   AA 208