Gal 4:3, 9, 5:1, Heb 9:10, 10:18 | JFB | STEP | 1-7. The fact of God's sending His Son to redeem us who were under the law ( ), and sending the Spirit of His Son into our hearts ( ), confirms the conclusion ( ) that we are "heirs according to the promise." the heir-- ( ). 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 , ).

‏ Galatians 4:3

CHAPTER 4 Ga 4:1-31. 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.

1-7. The fact of God's sending His Son to redeem us who were under the law (Ga 4:4), and sending the Spirit of His Son into our hearts (Ga 4:6), confirms the conclusion (Ga 3:29) that we are "heirs according to the promise."

the heir--(Ga 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 1Co 3:21, 22).

‏ Galatians 4:9

8-11. Appeal to them not to turn back from their privileges as free sons, to legal bondage again.

then--when ye were "servants" (Ga 4:7).

ye knew not God--not opposed to Ro 1:21. The heathen originally knew God, as Ro 1:21 states, but did not choose to retain God in their knowledge, and so corrupted the original truth. They might still have known Him, in a measure, from His works, but as a matter of fact they knew Him not, so far as His eternity, His power as the Creator, and His holiness, are concerned.

are no gods--that is, have no existence, such as their worshippers attribute to them, in the nature of things, but only in the corrupt imaginations of their worshippers (see on 1Co 8:4; 1Co 10:19, 20; 2Ch 13:9). Your "service" was a different bondage from that of the Jews, which was a true service. Yet theirs, like yours, was a burdensome yoke; how then is it ye wish to resume the yoke after that God has transferred both Jews and Gentiles to a free service?

‏ Galatians 5:1

CHAPTER 5 Ga 5:1-26. Peroration. Exhortation to Stand Fast in the Gospel Liberty, Just Set Forth, and Not to Be Led by Judaizers into Circumcision, or Law Justification: Yet though Free, to Serve One Another by Love: To Walk in the Spirit, Bearing the Fruit Thereof, Not in the Works of the Flesh.

1. The oldest manuscripts read, "in liberty (so Alford, Moberley, Humphry, and Ellicott. But as there is no Greek for 'in,' as there is in translating in 1Co 16:13; Php 1:27; 4:1, I prefer 'It is FOR freedom that') Christ hath made us free (not in, or for, a state of bondage). Stand fast, therefore, and be not entangled again in a yoke of bondage" (namely, the law, Ga 4:24; Ac 15:10). On "again," see on Ga 4:9.

‏ Hebrews 9:10

10. Which--sacrifices.

stood--consisted in [Alford]; or, "have attached to them" only things which appertain to the use of foods, &c. The rites of meats, &c., go side by side with the sacrifices [Tholuck and Wahl]; compare Col 2:16.

drinks--(Le 10:9; 11:4). Usage subsequently to the law added many observances as to meats and drinks.

washings--(Ex 29:4).

and carnal ordinances--One oldest manuscript, Syriac and Coptic, omit "and." "Carnal ordinances" stand in apposition to "sacrifices" (He 9:9). Carnal (outward, affecting only the flesh) is opposed to spiritual. Contrast "flesh" with "conscience" (He 9:13, 14).

imposed--as a burden (Ac 15:10, 28) continually pressing heavy.

until the time of reformation--Greek, "the season of rectification," when the reality should supersede the type (He 8:8-12). Compare "better," He 9:23.

‏ Hebrews 10:18

18. where remission of these is--as there is under the Gospel covenant (He 10:17). "Here ends the finale (He 10:1-18) of the great tripartite arrangement (He 7:1-25; 7:26-9:12; 9:13-10:18) of the middle portion of the Epistle. Its great theme was Christ a High Priest for ever after the order of Melchisedec. What it is to be a high priest after the order of Melchisedec is set forth, He 7:1-25, as contrasted with the Aaronic order. That Christ, however, as High Priest, is Aaron's antitype in the true holy place, by virtue of His self-sacrifice here on earth, and Mediator of a better covenant, whose essential character the old only typified, we learn, He 7:26-9:12. And that Christ's self-sacrifice, offered through the Eternal Spirit, is of everlasting power, as contrasted with the unavailing cycle of legal offerings, is established in the third part, He 9:13-10:18; the first half of this last portion [He 9:13-28], showing that both our present possession of salvation, and our future completion of it, are as certain to us as that He is with God, ruling as a Priest and reigning as a King, once more to appear, no more as a bearer of our sins, but in glory as a Judge. The second half, He 10:1-18, reiterating the main position of the whole, the High Priesthood of Christ, grounded on His offering of Himself--its kingly character its eternal accomplishment of its end, confirmed by Psalms 40 and 110 and Jeremiah 31" [Delitzsch in Alford].