กาลาเทีย 4:3 วิจารณ์

The apostle, in this chapter, is still carrying on the same general design as in the former - to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal (Gal 4:1-7). II. The happy change that was made in them at their conversion (Gal 4:8-11). III. The affection they had had for him and his ministry (Gal 4:12-16). IV. The character of the false teachers by whom they had been perverted (Gal 4:17, Gal 4:18). V. The very tender affection he had for them (Gal 4:19, Gal 4:20). VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.

INTRODUCTION TO GALATIANS 4 In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament saints were, being as children under tutors; blames the Galatians for returning to it when they were freed from it; puts them in mind of their former affection to him and to his ministry; describes the false apostles, who had been the occasion of their departure from the truth, and by a beautiful allegory sets forth the difference between the legal and Gospel dispensations. And whereas in the latter part of the preceding chapter he had compared the law to a schoolmaster, under which the Jews were till Christ came; he here makes use of another simile to express the same thing by, which is that of an heir while under age being under tutors and governors, until the time fixed by the parent's will, Gal 4:1 an accommodation of which simile is in Gal 4:3, by which the Jews under the former dispensation are represented as children, and as in a state of bondage to the ceremonial law, from which there is a deliverance by Christ at the appointed time of the Father, by whom he was sent for that purpose; the act of sending is ascribed to God the Father; the person sent is described as the Son of God; the time when is called the fulness of time; and the circumstances under which he was sent were, that he was made of a woman, and made under the law, Gal 4:4, the ends of his being sent were to redeem his people from it, who were under it; and that they might receive the adoption of children, the privilege and spirit of it, Gal 4:5. Hence because they were the sons of God, and as a fruit and effect of the redemption of them by Christ, the Spirit of God is sent down into their hearts, to make known and witness their adoption, Gal 4:6, and the benefits arising from hence are, that such are or should be no longer the servants of the law, but are children and free from it, and are heirs of God, Gal 4:7, and that the grace of God might appear the more illustrious in this privilege of sonship, and the folly of the Galatians be more manifest in returning to the ceremonial law, notice is taken of what they were and did before conversion, and what they were inclined to now; that whereas whilst they were ignorant of God, they served nominal fictitious deities, such as were not by nature gods; and yet now, though they knew God, and were known of him, seemed desirous of being in a state of servitude and bondage to the weak and beggarly elements of the ceremonial law, Gal 4:8, of which instances are given in their observing days, months, times and years, Gal 4:10, which gave the apostle a great deal of concern, fearing his labour among them was in vain, and to no purpose, Gal 4:11, wherefore he entreats them as his brethren to imitate him, who being a Jew, yet had relinquished the observation of the ceremonial law, Gal 4:12, and then he reminds them of their former regard unto him; how that though he preached the Gospel to them through much weakness, yet they did not despise him and reject him on account of his infirmities, but received him with all the tokens of respect imaginable, as if he had been an angel; yea, as if he had been Christ himself, Gal 4:13, who then reckoned themselves happy persons on account of the Gospel he preached to them, and then had such an affection for him, that if it had been needful they would have given their eyes unto him; and yet now he was become their enemy for preaching the same truths he did then, justification by faith in Christ's righteousness and the abrogation of the law, Gal 4:15, next he gives an account of the false apostles, who pretended a zealous affection for the Galatians; which was not a good one, nor with right views, Gal 4:17, though zeal in a good cause, and which continues, is very commendable, Gal 4:18, and such a constant and hearty attachment had the apostle to them; wherefore he calls them his little children, says he travailed in birth on their account, it being his earnest desire that Christ might appear to be formed in them, Gal 4:19, wherefore since he was in doubt and distress about them, he was very desirous of being with them, and to alter his way of arguing with them; and from the law, and not the Gospel, show them their mistake and folly, Gal 4:20, which he does in the following allegorical way, by observing that Abraham had two sons, the one by a servant maid, the other by his lawful wife; the one was after the flesh, the other by promise; which allegorically signified the two covenants of Sinai and of Sion, Gal 4:22. Agar the bondmaid represented the covenant made at Mount Sinai in Arabia, under which the carnal Jews and their posterity were in a state of bondage; and Sarah the free woman, the covenant of grace under the Gospel dispensation and the Gospel church state, which is from above, free, fertile, and numerous, Gal 4:25, which is confirmed, Gal 4:27, by a passage out of Isa 44:1 and as these two women were typical of the two covenants, so their respective offspring represented the two sorts of professors, legalists and evangelical Christians. True believers in Christ are like Isaac, the children of the promise; legalists are like Ishmael, men after the flesh, and of the same persecuting spirit with him: wherefore as it was then, that carnal Ishmael persecuted spiritual Isaac, so at this time the carnal Jews persecuted the real Christians, Gal 4:28 nevertheless for the comfort of the latter, it is observed out of the Scripture that the former shall be cast out, and not be heir with them, Gal 4:30, and the conclusion of the whole is, that the saints under the Gospel dispensation are not in bondage to the law, but are made free by Christ; to which freedom they are called, and in which they should stand, Gal 4:31.

Even so we,.... Jews, for of such the apostle is only speaking, and to whom he applies the above case of heirs in minority; it was to the Jews he had spoken of the law, as being a military guard, a prison, and a schoolmaster to them; and then having addressed the Gentiles, as being the children of God, baptized into Christ, one in him, interested in him, the spiritual seed of Abraham, and heirs of all the blessings of grace and glory; he returns to the Jews, and represents their estate and condition under the law by the above simile, which he here makes an application of: when we were children; not in age, but in knowledge of divine, spiritual, and evangelical things; which must be understood not of every individual person among them, for there were some grown men, men of great faith, light, knowledge, and experience; but of the bulk and generality of the people of the Jews, and that also in comparison of the clear understanding of the saints under the Gospel dispensation. The Jews were like children, peevish, froward, and perverse, and often stood in need of correction and chastisement; and as children are pleased with pictures, shows, sights, and gaudy amusements, so they were taken with an external pompous form of worship, and which they had, and was suited to their infant state; and which infant state of the Jewish church commenced from the time of their coming up out of Egypt, and lasted until the times of the Messiah; see Hos 11:1. Were in bondage under the elements of the world; by which are meant, not the four elements of fire, water, earth, and air; nor the angels, who by some are thought to preside over them; nor the sun and moon, according to whose revolutions the festivals of the Jews were regulated; but the several institutions of the Mosaic economy, which were to the Jews what an A B C, or an alphabet of letters, is to one that is beginning to learn; or what an accidence and grammar be to such who are learning any language, and which contain the rudiments of it; as the physical elements are the first principles of nature, and the general rules of speech and language are the rudiments thereof, so the Mosaic institutions were the elements, rudiments, or first principles of the Jewish religion, taught them by the law, as their schoolmaster, and by which they were used as children: these are called "elements", in allusion to the first principles of nature and learning; and the elements "of the world", because they lay in outward worldly and earthly things, as meats, drinks, divers washings, &c. and because that hereby God instructed the world, at least a part of it, the world of the Jews: or as the word may be rendered "beauty", or "elegancy", these were elegant elements, which in a most beautiful manner taught the people of the Jews the first principles of the doctrine of Christ: but nevertheless, whilst they were under the instructions and discipline of the law as a schoolmaster, "they were in bondage"; referring not to their bondage in Egypt, nor in the several captivities into which they were carried by their neighbours; nor to the bondage of sin and Satan, common to all men in a state of nature; but to the bondage which the law naturally gendered, led them to, induced upon them, and kept them in, through its sanctions and penalties; for, through fear of death, they were under a servile disposition, and were all their lifetime subject to bondage; they carried a yoke of bondage upon their necks, and were under a spirit of bondage unto fear; they were like children closely kept to school to learn their letters, say their lessons, and perform their tasks; and, if not, receive due correction, which kept them in continual fear and bondage.

The word "child" in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant.

He has used the name “elements of the world” for those whom he called tutors and overseers above.… Some hold that these are angels that preside over the four elements. … Many think that it is the heaven and earth with their inhabitants that are called the elements of the world, because the wise Greeks, the barbarians and the Romans, the dregs of all superstition, venerate the sun, the moon, … from which we are liberated by Christ’s coming, knowing them to be creatures and not divinities. Others interpret the elements of the world as the law of Moses and the utterances of the prophets, because, commencing and setting out with these letters, we imbibe the fear of God, which is the beginning of wisdom.… The Mosaic law and the prophets can be taken as the elements of writing, because through them syllables and names are put together, and they are learned not so much for their own sake as for their usefulness to others.… Regarding our interpretation of the law and the prophets as the elements of the world, “world” is customarily taken to signify those who are in the world.

(Verse 3.) And so we too, when we were little, were enslaved under the elements of this world. He called the elements of the world, the same ones he had mentioned before as tutors and guardians: because we were not yet able to receive the coming of the Son of God, we were being trained in the midst of them. Some think that these are angels who govern the four elements of the world: namely, earth, water, fire, and air: and it is necessary that before anyone believes in Christ, they be governed by these arbitrators. The elements of the world are the sky and the earth, and that which is within them is commonly called: the sun, the moon, the seas, the forests, and the mountains, which the wise men of Greece and the barbarian nations, as well as the Romans, worship as gods, the sink of all superstitions. When Christ comes, we are set free, understanding that these are creatures, not divine beings. Others interpret the elements of the world as the Law of Moses and the words of the prophets, through which we receive the fear of God, which is the beginning of wisdom. Finally, the Apostle writes in his letter to the Hebrews to those who should already be perfect but have neglected the truth and are still clinging to the principles of teachings: 'For when by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God' (Hebrews 5:12). On the contrary, it can be objected to us that the Apostle Paul, writing to the Colossians, called the principles of the world something different: 'See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ' (Colossians 2:8). But from what he added, according to the tradition of men and empty deceit, he shows that not the same elements are named for the Colossians as for the Galatians. For from these elements, once the fullness of time has come, we are redeemed and, advancing to greater things, receive the adoption of sons. But from those elements, nothing such is said to follow; but the elements are simply understood as letters. Therefore, as we said, the Law of Moses and the prophets can be understood as elements of letters, because they are joined by syllables and names for the benefit not so much of themselves as of something else, so that we are able to read a discourse composed, in which the meaning and order of words are considered more than the principles of letters. But as for the Law and the prophets, we have interpreted them as the elements of the world, which the world commonly accepts for those who are in the world, as Paul himself says: 'God was in Christ, reconciling the world to Himself.' And in the Gospel: 'And the world was made through Him, and the world did not receive Him.' Some also wander more freely in this matter: for example, they inquire whether the Law possesses the shadow of future goods in another world, about which the Savior says: 'I am not of this world,' so that we may first be like little children, and, being placed under the elements of the initiations, may gradually advance to the highest point, and receive the place of adoption which we once lost.

Why does Paul include his own character in this description? He says not “When you were small, you were subject to the elements of this world” but “When we were small we were in servitude under the elements of this world.” This does not have any reference to the Jews, from whom Paul derived his origin. Rather it refers to his identification with the Gentiles in this place at least, since he can properly join himself with the character of those whom he was sent to evangelize.

By the “elements” he means new moons and the sabbath. New moons are the lunar days that the Jews observe, while the sabbath is the day of rest. Therefore, before the promise came (that is, the gift of God’s grace) and justified believers by purifying them, we were subject, like those who are infants and imperfect, to our fellow servants as though to custodians. Our pernicious freedom was the matrix of sin.

The elements of the world were thought to have in themselves at the same time their own motions and, as it were, certain necessary consequences of the motion of other beings, such as stars, by whose revolution human life was brought under necessity. And so humans served the elements as the stars ordained and the course of the world required.

For what reason? Because it was decided by the father that he should manage nothing until the lawful age. And he rightly produced the example of the infant. For just as that child, though master of all things, is prevented by his infancy from exercising control over his possessions, so we too, because our mind has long been youthful, are hindered from being deemed worthy of adoption as children of God. — [THEODORET] When, he says, we were infants and immature, the law acted as a sort of guardian and steward over us. (For he spoke of the basic elements of the world, judicial observations.) Since night and day are named after the sun and moon, and from days weeks and months and years are formed, the law ordered that Sabbaths and new moons and annual festivals and the weeks of years be observed; for this reason he said: "under the elemental principles," since time is also constituted from these. [end of the excerpt by Theodoret] —

"when we were children." He says " children " not in respect of age but of knowledge of God, indicating that God had willed to grant these things from the beginning, that is, adoption as sons, but that we are responsible for the delay, being children in our minds. Having then been permitted, by God's patience, to be enslaved to the elements, that is, to the course of the sun and the moon. For being enslaved to Sabbaths and new moons and observances of days, which were prescribed by the law, he says that for the most part we were subject to the sun and the moon, from which come the days and the months and the Sabbaths. Very desirous indeed to reduce those things in the law, he stops and says, "Under the law we were in bondage," he said "under the elemental principles." — [GENNADIUS] "under the elemental principles of the world." With the oversight of guardians and managers who, for the benefit of the young, guide those not yet mature, he received the elements of the world, with which we were enslaved because our knowledge was incomplete. Therefore, I do not think he took the sun and the moon as part of the order of guardians, because submission to those would be harmful; rather he calls them the elements of the world, or the elementary and introductory law. (For he was also writing to those faithful from the Jews, and here indicates the slightly aforementioned things, and that if you are circumcised, Christ will profit you nothing.) He calls them elements: day, water, fire, which were observations of the law that brought into slavery. Days, namely Sabbaths and new moons and circumcisions. Water, in bodily purifications and baptisms. Fire, in not kindling fire on the Sabbaths, but in eating unseasoned food. See what Eusebius said about this as a foreigner in the fourth discourse of the Proof of the Gospel. [end of the excerpt by Gennadius] —

"In childhood" not by age, but by knowledge of God. And by "elemental principles" of the world he means new moons and sabbaths, because these days come to us from the course of the moon and the sun. Therefore those who now subject us to the law thereby make us children and enslave us to the elements of the world, even though we have already become perfect men, and sons of God, and stewards, and lords. We also learn that God from the beginning desired to give this adoption (for in this the inheritance consists), but our immaturity hindered Him. Wishing to completely abolish the law, he did not say "we were enslaved to days," but "to the elemental principles of the world," in order to more strongly shame those who still incline toward obedience to the law. But do not be troubled that in the flow of the discourse the "elements" are conceived as masters and overseers. For, in the first place, you must understand the law as the master, just as also the pedagogue, and not them (the elements); therefore he called the new moons and sabbaths elements. Moreover, he expressed himself this way in order to completely draw them away from the law and to shame them, as he will reveal even more clearly further on. Some, however, understood by elements the natural, preparatory law.

He applies this simile when he says, "So we also, when we were children, were serving under the elements of the world." First, he applies it as touching the Jews; Secondly, as touching Christ (v. 4). He says therefore: I say that as long as the heir is a child he differeth nothing from a servant; so, we Jews also, when we were children in the state of the Old Law, were serving under the elements of the world, i.e., under the Law which promised temporal things—"If you be willing, and will hearken to me, you shall eat the good things of the land" (Is 1:19)—and threatened temporal punishments. Or the Old Law is called "element," because just as boys who are to be trained in a science are first taught the elements of that science and through them are brought to the fulness of science, so to the Jews was proposed the Old Law through which they would be brought to faith and justice: "the law was our pedagogue in Christ" (3:24). Or, under the elements, i.e., the corporeo-religious usages which they observed, such as days of the moon, new moons and the Sabbath. But one should not object that on this account they differed nothing from the pagans who served the elements of this world, for the Jews did not serve them or pay them worship; but under them they served and worshipped God, whereas the pagans in serving the elements rendered them divine worship: "They worshipped and served the creature rather than the Creator, who is blessed forever" (Rom 1:25). Furthermore, it was necessary that the Jews serve God under the elements of this world, because such an order is in harmony with human nature which is led from sensible to intelligible things.

The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, Gal 4:1-3. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, Gal 4:4-6. Those who are children of God are heirs of heaven, Gal 4:7. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, Gal 4:8-11. He mentions his trials among them, and their kindness to him, Gal 4:12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, Gal 4:17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, Gal 4:21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, Gal 4:28-31.

Even so we - The whole Jewish people were in a state of nonage while under the law. The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh, "the principles of this world;" that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.

THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise." the heir-- (Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child--Greek, "one under age." differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal. lord of all--by title and virtual ownership (compare Co1 3:21-22).

we--the Jews primarily, and inclusively the Gentiles also. For the "we" in Gal 4:5 plainly refers to both Jew and Gentile believers. The Jews in their bondage to the law of Moses, as the representative people of the world, include all mankind virtually amenable to God's law (Rom 2:14-15; compare Note, see on Gal 3:13; Gal 3:23). Even the Gentiles were under "bondage," and in a state of discipline suitable to nonage, till Christ came as the Emancipator. were in bondage--as "servants" (Gal 4:1). under the elements--or "rudiments"; rudimentary religion teaching of a non-Christian character: the elementary lessons of outward things (literally, "of the [outward] world"); such as the legal ordinances mentioned, Gal 4:10 (Col 2:8, Col 2:20). Our childhood's lessons [CONYBEARE and HOWSON]. Literally, The letters of the alphabet (Heb 5:12).