Gálatas 4
A.T. Robertson · Citado em PreceptAustin
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Robertson - Illustration from the law of inheritance carrying on the last thought in Gal 3:29."And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise." (Galatians 4 - Robertson's Word Pictures in the New Testament) Child (3516)(nepios from nê = negative + epos = not able to talk) means literally one that does not talk or not speaking and thus a small child above age of a helpless infant but probably not more than three or four years of age. Figuratively nepios refers to a person who lacks experience, is untried or ignorant or simple-minded. The writer to the Hebrews used it of one spiritually immature (Heb 5:13) as did Paul (1Co 3:1) for they cannot eat solid food (spiritually speaking). Robertson adds that nepios is "That is a minor, an infant, immature intellectually and morally in contrast with τελειοι [teleioi], full grown (1 Cor. 3:1; 14:20; Phil. 3:15; Eph. 4:13)"(Galatians 4 - Robertson's Word Pictures in the New Testament)
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Robertson note on oikonomos - "Papyri show it as manager of an estate and also as treasurer like Ro 16:23. No example is known where this word is used of one in charge of a minor and no other where both occur together." (Galatians 4 - Robertson's Word Pictures in the New Testament) Until - This time sensitive. Thus until means that if something happens until a particular time, it happens during the period before that time and stops at that time. In this context, what ceases is the subjection of the child to the guardians and managers. The date set by the father - It is the father who says when the child is no longer subject to guardians and managers. Under Roman law the age of maturity for a child was set by his father and involved a ceremonial donning of the toga virilis and his formal acknowledgement as son and heir. Note:Toga virilis was a white toga symbolizing manhood that boys of ancient Rome were allowed to wear at age 15. Set (only here in Bible)(4287)(prothesmia from pro = before + thesmos = custom, from tithemi = to place) refers to a time selected in advance, a pre-appointed day or time, the day or time being understood Gilbrant - Prothesmia is a noun found often in the classical Greek writings. It was an Athenian legal term used to denote a statute of limitations. In this sense it means the time defined for bringing actions or prosecutions. It also identified the period allowed to a defendant for paying damages. The one who had passed the day of payment was ekprothesmos or huperprothesmos—beyond the date or past due. It can also refer to any prefixed time. The New Testament uses the term only once. In Galatians 4:2 prothesmia signifies a time fixed beforehand. The father established a time when the tutorship of the child would end. At that time the child would no longer be treated as a minor but as an adult. The time was prearranged by the father for his child to assume adult responsibilities and family heirship. Paul used this analogy in reference to the believers’ condition prior to God’s intervention in Christ. This intervention took place in the “fulness of the time” (Galatians 4:4). (Complete Biblical Library Greek-English Dictionary) Galatians 4:3 So also we, while we were children, were held in bondage under the elemental things of the world. KJV Galatians 4:3 Even so we, when we were children, were in bondage under the elements of the world: while we were children Galatians 3:19,24,25 were held in bondage Galatians 4:9,25,31; 2:4; 3:23; 5:1; Matthew 11:28; John 8:31; Acts 15:10; Romans 8:15 the elemental things of the world Galatians 4:9; Colossians 2:8,20; Hebrews 7:16 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:1-11 - Don Anderson Galatians Study 7; More Notes on Galatians Study 7 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! Hiebert's Outline - The contrasted position under law and faith (Galatians 4:1-7) (See context in An Introduction to the New Testament, Volume 2) A. The illustration of the position of the heir as a minor (Galatians 4:1-2) B. The application of the illustration to believers (Galatians 4:3-6) 1. The condition of bondage as minors (Galatians 4:3) 2. The position as free sons through God's Son (Galatians 4:4-6) a. The sending of the Son of God (Galatians 4:4-5) b. The sending of the Spirit of God (Galatians 4:6) 3. The conclusion for the believer (Galatians 4:7) So also we, while we were children, were held in bondage - Who is we? Probably both Jews and Gentiles. We were enslaved and the perfect tense describes this as every person's persistent state or condition in Adam, before their salvation by grace through faith, the moment the Spirit places them in Christ, in covenant and oneness and identity with Him. In short, we were all of the fixed status as slaves, not free men and women. Children (3516) see Gal 4:1 discussion of nepios Under the elemental things of the world - Under is hupo a preposition which (in the accusative case as in Gal 4:3) refers to a position below an object or below another position. Hupo means we were under the effects of the elemental things. Hupo "implies operating directly under the efficient cause, i.e. below the one directly making something happen," in this case the elemental things "making something happen." Hupo in Galatians - Gal. 1:11; Gal. 3:10; Gal. 3:17; Gal. 3:22; Gal. 3:23; Gal. 3:25; Gal. 4:2; Gal. 4:3; Gal. 4:4; Gal. 4:5; Gal. 4:9; Gal. 4:21; Gal. 5:15; Gal. 5:18;
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Robertson adds that "There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “His Son”, so that both his deity and humanity are here stated as in Rom. 1:3. Whatever view one holds about Paul’s knowledge of the Virgin Birth of Christ one must admit that Paul believed in his actual personal preexistence with God (2 Cor. 8:9; Phil. 2:5–11), not a mere existence in idea. The fact of the Virgin Birth agrees perfectly with the language here." (Galatians 4 - Robertson's Word Pictures in the New Testament)
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Robertson says adoption as sons is a metaphor, but in fact it is also literally true.
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Robertson on ekptuo - Here only in N. T. Clemen (Primitive Christianity, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. (Galatians 4 - Robertson's Word Pictures in the New Testament)
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Robertson - Paul does not itemize the “days” (Sabbaths, fast-days, feast-days, new moons) nor the “months” (Isa. 66:23) which were particularly observed in the exile nor the “seasons” (passover, pentecost, tabernacles, etc.) nor the “years” (sabbatical years every seventh year and the Year of Jubilee). Paul does not object to these observances for he kept them himself as a Jew. He objected to Gentiles taking to them as a means of salvation. (Ed: Of course Paul would clearly object to Jewish believers who would keep these days seeking to curry favor with God or as a means of spiritual growth.) (Galatians 4 - Robertson's Word Pictures in the New Testament) J
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Robertson - It hurt him to the quick after his own merciful deliverance to see these Gentile Christians drawn into this spider-web of Judaizing Christians, once set free, now enslaved again. (Galatians 4 - Robertson's Word Pictures in the New Testament) In Galatians 3:4+ he had made a similar statement asking "Did you suffer so many things in vain (eike)–if indeed it was in vain?" What he was saying there as Wayne
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Robertson quips "It is always a risky business to speak the truth, the whole truth. It may hit and hurt." (Ed: Yes, but also may hit and help and it is far more "risky" for that person's soul if we never speak the truth to them! Are you willing to take a risk this week? If so do it filled with prayer, the Spirit and the Word.) (Galatians 4 - Robertson's Word Pictures in the New Testament) Telling...the truth (present tense)(226)(aletheuo from alethes = true, real, actual, not counterfeit) in the only 2 NT uses (Gal 4:16, Eph 4:15) means to be truthful, to tell the truth, to speak reality (truth) into someone by making it a matter of record of what God deems is truth. Bultmann on aletheuo - "it is more likely that it means "to preach the truth," i.e., the Gospel" (See Theological Dictionary of the New Testament, Volume I) Gary Hill on aletheuo - "Accordingly, alētheúō (literally, "to truth") includes Spirit-led confrontation to tell the truth, so others can also live in God's reality rather than personal illusion." "To truth" (alētheúō) seeks God's reality to become known in the inner man through faith ("God's inworked persuasion"). Note the close connection of the two terms in Eph 4:13-15. Learning new levels of truth happens through revelation which is often supra-logical and "by-passes" (supersedes) our natural senses. Telling truth affirms reality as God defines or sees it.
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Robertson comments that "in contrast with Paul’s plain speech the Judaizers bring their fawning flattery." (Galatians 4 - Robertson's Word Pictures in the New Testament) Paul gives a parallel truth about these enemies of the Gospel in chapter 6 writing... Those who desire to make a good showing in the flesh try to compel you to be circumcised, simply so that they will not be persecuted for the cross of Christ. For those who are circumcised do not even keep the Law themselves, but they desire to have you circumcised so that they may boast in your flesh.(Gal 6:12,13+) They eagerly seek you, not commendably (see kalos below) - NET "They court you eagerly, but for no good purpose." NLT gives us a good sense paraphrasing it "Those false teachers are so eager to win your favor, but their intentions are not good." CEV paraphrases it as they "pay a lot of attention." REB they "lavish attention" on them. Garlington on they eagerly seek you - the Judaizers’ zeal for the Gentile Galatians meant pulling out all the stops to bring them into conformity to Moses
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Robertson has an interesting comment on change my tone - Paul could put his heart into his voice. The pen stands between them. He knew the power of his voice on their hearts. He had tried it before. (Galatians 4 - Robertson's Word Pictures in the New Testament) For I am perplexed about you - Paul is saying basically that he is at "wits' end" or at the limits of his mental resources. In English the idiom "wits' end" means to be "In a state of distress because one has no more patience or mental stamina, often after having dealt with some kind of problem or difficult situation. Why would Paul be perplexed? They had heard the truth of the Gospel and seemed to have genuinely believed the truth and yet now are falling so quickly for a lie! Recall how Paul had opened this letter "I am amazed that you are so quickly deserting Him who called you by the grace of Christ, for a different gospel." (Gal 1:6+) Schreiner adds that "Paul was deeply puzzled over the Galatians’ attraction to Judaism and the OT law. He was not completely sure what to say, and yet his feelings of perplexity did not paralyze him. He continues to prosecute his case in subsequent verses." (Ibid) NLT paraphrase' interpretation of "I am perplexed" has "But at this distance I don't know how else to help you." Robertson on perplexed - I am at a loss and know not what to do. Aporeō is from a privative and poros, way. I am lost at this distance from you. (Galatians 4 - Robertson's Word Pictures in the New Testament) Couch - Paul's purpose in writing was to induce the Galatian churches to cling to their liberty in Christ since they were born spiritually to freedom. He wants them to reject the yoke of legalistic slavery the Judaizers were trying to force on the Galatians. This is why he keeps asking in so many words: "What does the Scriptures say? Are you supposed to place yourselves back under the Mosaic Law?" Paul did not like to speak so harshly. He wished he could communicate with these believers without scolding, but he admits he was stymied by their change of doctrine and by their departure from the simplicity of the gospel of the grace of God. (Twenty-First Century Biblical Commentary Series – The Books of Galatians & Ephesians: By Grace through Faith)
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Robertson - Paul views them as on the point of surrender to legalism, as "wanting" (thelontes) to do it (Galatians 1:6; Galatians 3:3; Galatians 4:11, 17). Paul makes direct reference to these so disposed to "hear the law." (Galatians 4 - Robertson's Word Pictures in the New Testament) You who want (present tense = continually)(2309)(thelo) primarily means the Judaizers and the Galatian believers were exercising their will (active voice = they were making a conscious choice to do this) with the underlying sense that they were willing, desiring or wanting to place themselves under the law. Apparently this is what their conduct (he must have had first hand reports) suggests to him their desire to consider going under the law.
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Robertson - Late word in Polybius for keeping step in line (military term) and in papyri in figurative sense as here. Lightfoot refers to the Pythagorean parallels of opposing principles (sunstoichiai) as shown here by Paul (Hagar and Sarah, Ishmael and Isaac, the old covenant and the new covenant, the earthly Jerusalem and the heavenly Jerusalem). That is true, and there is a correlative correspondence as the line is carried on. (Galatians 4 - Robertson's Word Pictures in the New Testament) Barton sums up Paul's brilliant illustrative argument to this point - Paul's assignment of symbols must have shocked the Judaizers. Paul was really condemning the Judaizers. They tended to practice historical denial about their national experience. For example, at one time Jesus claimed that his teaching was the truth that would set them free. The Jews scorned the idea that they needed to be freed. "We are Abraham's descendants," they replied, "and have never been slaves of anyone. How can you say that we shall be set free?" (John 8:33 niv). The very ones who claimed freedom were at that moment under the domination of Rome. Later, Jesus directly challenged their claim to be Abraham's children (see John 8:31-47): "If you were Abraham's children," said Jesus, "then you would do the things Abraham did" (John 8:39 niv). Paul was making the same point to the Galatians and the Judaizers who tried to influence them. Abraham believed in and obeyed God (Ge 12:1-4; Ge 15:6; Ge 22:1-14), and he welcomed God's messengers (Ge 18:1-8). (See context in Life Application Bible Commentary – Galatians) NOT WHO'S YOUR DADDY BUT WHO'S YOUR MAMA? Given that the word corresponds describes a series of things, Ray Pritchard "lines up" two types of living which are diametrically opposed...From one man the two lines of humanity come forth: The line of works and self-effort looks like this: Abraham > Hagar > Ishmael > Mt. Sinai > The Law > Earthly Jerusalem > Bondage > Death The line of faith looks like this: Abraham > Sarah > Isaac > Mt. Zion > The Gospel > Grace > Faith in Christ > Freedom, forgiveness, salvation > Heaven Note that Abraham stands at the head of both lines. That’s why it’s not enough to be Abraham’s son. You must also be a son or daughter of Sarah if you want to go to heaven. So the question is not, “Who’s your father?” The real question is, “Who’s your mother?” Galatians 4:26 But the Jerusalem above is free; she is our mother. KJV Galatians 4:26 But Jerusalem which is above is free, which is the mother of us all. NLT Galatians 4:26 But the other woman, Sarah, represents the heavenly Jerusalem. She is the free woman, and she is our mother. Jerusalem Ps 87:3-6; Isaiah 2:2,3; 52:9; 62:1,2; 65:18; 66:10; Joel 3:17; Micah 4:1,2; Philippians 3:20; Hebrews 12:22; Revelation 3:12; 21:2,10-27 free Galatians 4:22; 5:1; John 8:36; Romans 6:14,18; 1 Peter 2:16 mother Song 8:1,2; Isaiah 50:1; Hosea 2:2,5; 4:5; Revelation 17:5 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:21-5:1 - Don Anderson Galatians Study 9; More Notes on Galatians Study 9 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! The interpretation of the story (Galatians 4:24-30) a. The two mothers representing two covenants (Galatians 4:24a) b. The description of the two covenants (Galatians 4:24b-28) 1. The one representing a covenant of bondage (Galatians 4:24b-25) 2. The other representing a covenant of freedom (Galatians 4:26-28) c. The expulsion of the slave woman and her son (Galatians 4:29-30) The conclusion from the story (Galatians 4:31) CONTRAST WITH THE JERUSALEM ABOVE But - Term of contrast - In this case the contrast is dramatic and diametrically opposite the present "Jerusalem."
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Robertson - The prophet refers to Sarah's prolonged barrenness and Paul uses this fact as a figure for the progress and glory of Christianity (the new Jerusalem of freedom) in contrast with the old Jerusalem of bondage (the current Judaism). His thought has moved rapidly, but he does not lose his line. (Galatians 4 - Robertson's Word Pictures in the New Testament) Rejoice (2165)(euphraino from eu = well, good + phren = mind, intellect, disposition) means to have a merry outlook, a cheery state of mind because one feels the sense of victory or inner triumph. To be jubilant (used 4 times with this sense in story of Prodigal son = to feast in token of joy),. Generally speaking, euphraino indicates the subjective feeling of joy and the related term agalliao the outward demonstration of joy ("Jump for joy" is the idea). Gary Hill - For believers, euphraínō ("feeling festive") happens by living with an inner sense of triumph because in Christ, i.e. rejoicing as "the Holy Spirit rejoices within" (G. Archer). Experiencing this personal sense of Christ's triumph within comes with receiving and obeying faith (4102/pístis, "God's inbirthed persuasion"). This enables the believer to live from victory – not merely for victory! See Ro 15:20. (Discovery Bible) Euphraino - Lk. 12:19; Lk. 15:23; Lk. 15:24; Lk. 15:29; Lk. 15:32; Lk. 16:19; Acts 2:26; Acts 7:41; Ro 15:10; 2 Co. 2:2; Gal. 4:27; Rev. 11:10; Rev. 12:12; Rev. 18:20 Barrenness in the ancient world brought shame and disgrace to a woman, whereas fruitfulness of one's womb was seen as a blessing of God. The nation of Israel had been unfruitful but as discussed in the comment above on Isaiah 54:1-9, God would restore her and give great blessing which would result in rejoicing. That was the prophetic meaning of the Isaiah passage. Now Paul took that passage of former shame to later blessings and applied it to the spiritual offspring from Sarah's child of promise, Isaac. Barton explains it this way "Because God had promised to bless Abraham and his descendants, she ultimately would have many more children (the Christian church grew rapidly and is still growing). While the Jews knew (or should have known) from their own Scriptures that Gentiles would turn to God, two changes astounded them: (1) The Gentiles did not have to become Jews first (as the Judaizers preached); and (2) so many Gentiles became believers that they soon outnumbered Jewish believers. Instead of fulfilling their privileged role to bring God's plan into reality, these Jews were insisting on remaining in control. Their inability to recognize God's acceptance of the Gentiles made them equally unable to rejoice! (See Life Application New Testament Commentary) Barren (4723)(steiros from stereos = firm, solid, immovable; Root ster- = firm hence English "sterile") means not bearing children, incapable of bearing a child. In the Septuagint use in Isa 54:1, steiros is used figuratively to speak of the nation of Israel which will be fruitful in the future (Millenium) Used here in Galatians to describe that in contrast to Sarah's former barrenness, the spiritual line (which would be the Church) coming from Sarah was abundantly fruitful (and the Church continues to grow). Steiros - barren(3), barren woman(1). - Lk. 1:7; Lk. 1:36; Lk. 23:29; Gal. 4:27 Steiros in the Septuagint - Ge 11:30 ("Sarai was barren; she had no child."); Ge 25:21; Ge 29:31; Ex 23:26; Dt. 7:14; Jdg. 13:2; Jdg. 13:3; 1 Sa 2:5; Job 24:21; Ps 113:9; Isa. 54:1; Isa. 66:9; Bear (bring forth, born)(5088)(tikto) means to bring forth, to bear, to give birth. BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR - This continues Paul's call for exultation and praise because of the triumph of grace over law. Break forth (4486)(rhegnumi) means to separate or cause to separate abruptly. To rend, to tear, to burst from external or internal action, often suddenly and with force. Figuratively in this passage to break forth in rejoicing and praise. In classical Greek rhegnumi has a variety of meanings much like the various usages of the English word break. It is used of breaking through a battle line, of a ship being broken up or wrecked at sea, of a river breaking over its banks, of breaking out into song, and of infants beginning to speak. Shout (994)(boao from boe) means raise a cry, call or shout of joy, pain, etc, by using one’s voice with unusually high volume. In several of the NT contexts (and many more of the Septuagint = LXX uses - where it is found 113 times!) crying out was in the context of one seeking help or assistance which is not the sense in the present passage. Thayer notes that in classical Greek boaō was especially used to denote a manifestation of feelings or emotions, which is the use in the present context. Boáō - called, 1; cried, 1; cry, 1; crying, 4; loudly declaring, 1; shout, 1; shouted, 1; shouting, 2.Mt. 3:3; Mk. 1:3; 15:34; Lk. 3:4; 9:38; 18:7, 38; Jn. 1:23; Acts 8:7; 17:6; 25:24; Gal. 4:27 In labor (5605)see preceding discussion of odino. FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE - The desolate one is again a reference to Sarah when she was barren and had no offspring. And once she did believe and bring forth the promised son, he was the beginning of the fulfillment of God's promise to Abraham in Ge 15:5 when God "took him outside and said, “Now look toward the heavens, and count the stars, if you are able to count them.” And He said to him, “So shall your descendants be.” While at the time Paul wrote the Jews (non-believing) still probably were more numerous than the numbers of Gentile believers, the numbers of Christians would outnumber those within Judaism (if that had not even already begun to occur). Desolate (2048)(eremos) when used as an adjective, normally describes places which are abandoned, desolate, or unpopulated. THAN OF THE ONE WHO HAS A HUSBAND - In context this has to refer to Hagar, who did not bring forth the promised son. Kenneth Gangel - This quote from Isaiah 54:1 contrasts the future lineages of the two women. Sarah (grace) was initially barren, but she ended up with innumerable spiritual children because of the Abrahamic Covenant. She eventually surpassed the younger Hagar. The intended comparison was between the growth of Christianity (grace) and the stagnation of Judaism (law) in the first century. Paul is challenging the Galatians to choose Christ (grace) and be a part of what God was doing in their day. (See context Holman New Testament Commentary - Galatians, Ephesians) Galatians 4:28 And you brethren, like Isaac, are children of promise. KJV Galatians 4:28 Now we, brethren, as Isaac was, are the children of promise. (Note Textus Receptus has "we" while newer manuscripts have "you.") Gal 4:23; 3:29; Acts 3:25; Ro 4:13-18; 9:8,9 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:21-5:1 - Don Anderson Galatians Study 9; More Notes on Galatians Study 9 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! The allegorical interpretation of the story (Galatians 4:24-30) a. The two mothers representing two covenants (Galatians 4:24a) b. The description of the two covenants (Galatians 4:24b-28) 1. The one representing a covenant of bondage (Galatians 4:24b-25) 2. The other representing a covenant of freedom (Galatians 4:26-28) c. The expulsion of the slave woman and her son (Galatians 4:29-30) The conclusion from the story (Galatians 4:31) PAUL ADDRESSES THE GALATIANS DIRECTLY And you brethren - You brethren refers to the Galatians and the context (children of promise) indicates Paul accepts them as spiritual brethren in Christ. He repeats brethren throughout this letter with the same intent (Gal 1:11, Gal 3:15, Gal 4:12, 28, 31, Gal 5:11, 13, Gal 6:1) Barton - Paul hammered home his point to the Galatian believers: "As children of the promise, you never need to be enslaved to the Jewish laws. You are like Isaac!" This key confirmation ensures that believers are free, possess all the rights as true children, and receive all the love and grace they need. (See context in Life Application New Testament Commentary) Like Isaac, are children of promise - (cf Ro 9:8-9+) Not by virtue of natural descent but by virtue of promise. Like Isaac Paul's brethren in Galatia had also experienced a supernatural or miraculous birth reflecting God's grace and their reception by faith of God's promise of salvation in Christ. THOUGHT - Since Christians experience a supernatural work of grace at their new birth, we should not live as enslaved sons but continue to daily walk in that same supernatural grace. How are you doing? Are you slipping back into the "performance mentality" (the Judaizers would commend you if you are!)? Are you trying to obey God by keeping rules or by relying on His Spirit's empowerment? Paul commanded the saints in Colossians 2:6+ "Therefore as you have received Christ Jesus the Lord (BY GRACE THROUGH FAITH - CF "CHILDREN OF PROMISE"), so walk (present imperative - See Need for the Holy Spirit to obey) in Him." John