Verse 1-3
But I say, that so long as the heir is a child, he differs nothing from a bond-servant, though he is lord of all; but is under guardians and stewards, until the term appointed of the father. So we also when we were children, were held in bondage under the rudiments of the world.
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.
Ver. 4, 5. But when the fullness of the time came God sent forth His Son, born of a woman, under the Law that he might redeem them which were under the Law, that we might receive the adoption of sons.
Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. They are these; deliverance from the curse of the Law, and promotion to sonship. Fitly does he say, that we might receive, [be paid,] implying that it was due; for the promise was of old time made for these objects to Abraham, as the Apostle has himself shown at great length. And how does it appear that we have become sons? He has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption.
Ver. 6, 7. And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. So that you are no longer a bond-servant, but a son; and if a son, then an heir through God.
Had not we been first made sons, we could not have called Him Father. If then grace has made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?
Ver. 8, 9. Howbeit at that time not knowing God, you were bondage to them which by nature are no gods. But now that you have come to know God or rather to be known by God how do you turn back again to the weak and beggarly rudiments whereunto you desire to be in bondage over again.
Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements not by nature Gods. And his meaning is — Then indeed, as being benighted and bewildered, you lay grovelling upon the earth, but now that you have known God or rather are known of Him, how great and bitter will be the chastisement you draw upon you, if, after such a treatment, you relapse into the same disease. It was not by your own pains that you found out God, but while you continued in error, He drew you to Himself. He says weak and beggarly rudiments, in that they avail nothing towards the good things held out to us.
Ver. 10. You observe days, and months, and seasons, and years.
Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.
Ver. 11. I am afraid of you, lest by any means I have bestowed labor upon you in vain.
Observe the tender compassion of the Apostle; they were shaken and he trembles and fears. And hence he has put it so as thoroughly to shame them, I have bestowed labor upon you, saying, as it were, make not vain the labors which have cost me sweat and pain. By saying I fear, and subjoining the word lest, he both inspires alarm, and encourages good hope. He says not I have labored in vain, but lest, which is as much as to say, the wreck has not happened, but I see the storm big with it; so I am in fear, yet not in despair; you have the power to set all right, and to return into your former calm. Then, as it were stretching out a hand to them thus tempest-tost, he brings himself into the midst, saying,
Ver. 12. I beseech you, brethren, be as I am; for I am as you are.
This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the Law; yet afterwards I feared not to abandon the Law, to withdraw from that rule of life. And this you know full well how obstinately I clung hold of Judaism, and how with yet greater force I let it go. He does well to place this last in order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others.