Now I say, that the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ, (Gal_4:1-7)
In this section of the epistle the apostle makes a very interesting distinction, which, if thoroughly understood, will help greatly in enabling us to see the relative place of Old Testament believers and that of those in the present glorious dispensation of the grace of God. We need to remember that in all dispensations it was necessary that men be born again in order to become the children of God, and new birth has always been, on the part of adults at least, by faith in the divine revelation. We are told in Jam_1:18, “Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures.” What is true of us in this age has been true of believers in all ages. Each one was begotten by the Word of truth. Of course, in the case of infants not yet come to years of accountability, God acts in sovereignty, regenerating them by His divine power apart from personal faith in the Word when they are too young to know it. Jesus has said, “It is not the will of your Father which is in heaven, that one of these little ones should perish” (Mat_18:14), but it is just as necessary that children be born again as in the case of adults, for, “That which is born of the flesh is flesh; and that which is born of the Spirit is spirit” (Joh_3:6). There must be new birth on the part of every person who would enter the kingdom of God. But there are great dispensational distinctions marked out in Holy Scripture. In Old Testament times believers were all God’s children, but they were not definitely recognized as His sons. In this age it is different. All of God’s children are also His sons. Do you ask what is the difference? Well, the distinction is one that we today perhaps would not think of making, but when Paul wrote the epistle to the Galatians all his readers would understand it very clearly. In that day, minor children were not recognized as their father’s heirs until, when they came of age, he took them down to the forum, answering to our courthouse, and there officially adopted them as his sons. From that time on they were no longer considered as minor children, but recognized as heirs. Old Testament saints, the apostle shows us, were in the position of children. New Testament saints, since the coming of the Holy Spirit at Pentecost, are acknowledged by God as His sons by adoption. The Holy Spirit Himself is the Spirit of adoption. When He is received in faith, at the very moment of our conversion we are marked out as God’s sons and heirs. This is confirmed in Rom_8:14-17 :
For as many as are led by the Spirit of God, they are the sons of God. For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
The divinely-directed reasoning of the apostle in these first seven verses in Galatians 4 is very striking and beautiful in its orderly presentation of the theme. He tells us, “Now I say, that the heir, as long as he is a child, differeth nothing from a servant [that is, a bondman], though he be lord of all.” Take a young child in the home before he has attained his majority. He may be heir actually to vast wealth, but he is not permitted to have his own way, nor enter into the possession of his patrimony. He is to be kept in the place of subjection for discipline and training. His place in the home is practically no different than that of a servant. In fact, he himself has to be subject to the servant, as Gal_4:2 tells us; he is under guardians and stewards, or tutors, until the time appointed of the father. This is all perfectly plain and does not take an erudite mind to understand it. Then note the application. The apostle shows that the people of Israel, God’s earthly people, were in this state of nonage. The apostle Paul identifies himself with these as a Jew and says, “Even so we, when we were children, were in bondage under the elements [or principles] of the world.” That is, they were under the law, and the law speaks to man in the flesh. It was given by God in order to impress upon him his duties and responsibilities. It had no power in itself to produce the new life, though it could guide the children of God and show them the path they should take through the world. It was really, however, an almost intolerable bondage to those who did not enter into the spiritual side of it. But now since the new age has come in, the age of grace, a wonderful change has been brought about. We read: “But when the fulness of the time was come, God sent forth his Son, [born] of a woman, [born] under the law, to redeem them that were under the law, that we might receive the adoption of sons.” “The fulness of the time” was, of course, the completion of the prophetic periods as given in the Old Testament. One would think particularly of the great prophecy of the seventy weeks of Daniel. When at last the time had arrived that Messiah was destined to appear, God fulfilled His Word by sending His Son into this scene to be born of a woman, and that woman an Israelite under law.
Now observe one thing here. We meet certain professed Christians today who deny what is called the Eternal Sonship of Christ. They tell us He was not Son from eternity. They admit He was the Word, as set forth in Joh_1:1, but they say He became the Son when He was born on earth. Gal_4:4 definitely denies any such teaching. “God sent forth his Son, [to be born] of a woman.” He was the Son before He ever stooped from the heights of glory to the virgin’s womb. It was the Son who came in grace to become Man in order that we might be saved. This same truth is set forth in 1Jn_4:9-10 : “In this was manifested the love of God toward us, because that God sent his only begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.” Nothing could be clearer than the two definite statements in these verses. God sent His Son, sent Him into the world, sent Him from heaven, even as Joh_3:16 declares: “God so loved the world, that he gave his only begotten Son.” We dishonor the Lord Jesus Christ if we deny His Eternal Sonship. If He be not the Eternal Son, then God is not the Eternal Father. Someone has well asked, “Had the Father no bosom till Jesus was born in Bethlehem?” He came from the bosom of the Father, to be born into this world, in order that He might be our Kinsman-Redeemer.
He was born under the law. He took His place before God here on earth as an Israelite, subject to the law of God. He kept that law perfectly; sinless Himself, He never could come under its curse because of His own failure. Therefore, He was able to go to the cross and give Himself up to death to bear the curse of the broken law, that He might redeem them that were under the law, “that we,” says the apostle, “might receive the adoption of sons.” He met all that was against His people and brought them out into a place of full liberty where God could publicly own them as His sons, no longer children in the servant’s place but heirs of God, joint-heirs with Jesus Christ. The testimony to this was the giving of the Holy Spirit. So in Gal_4:6 we read, “And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father.” This is true of all believers, for we need to remember that since the bringing in of the new dispensation in all its fullness, every believer is indwelt by the Holy Spirit, and thus sealed and anointed. “If any man have not the Spirit of Christ,” we are told, “he is none of his” (Rom_8:9). So there is no such person in the world today as a true Christian who is not indwelt by the Spirit of God. We have the Spirit of the Son, and because He dwells in our hearts we now look up with adoring love into the face of God and cry “Abba, Father.” “Abba” is the Hebrew word for “Father.” Our English word is the translation of the Greek pateer, and so we have Jew and Gentile united through grace, addressing God as members of one family, as His children by birth and His sons by adoption, and crying, “Abba, Father.”
The apostle’s conclusion follows very naturally: “Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.” The old condition, which prevailed throughout the centuries before Jesus came into the world and died for all our sins upon the cross, rose again for our justification, ascended to heaven, and in unity with the Father sent the Holy Spirit, that has come to an end. Believers are no longer in the servant’s place, but by the reception of the Spirit are God’s recognized sons, and so heirs of all His possessions through Christ Jesus our Lord.
In this connection it is interesting to notice that after the resurrection of the Lord Jesus from the dead, He said to Mary, “Go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God” (Joh_20:17). In this He fulfilled the prophecy written so long before, “I will declare thy name unto my brethren” (Psa_22:22). Though the Holy Spirit had not yet come, the Lord anticipates the full glory of the new dispensation by recognizing all the redeemed as His brethren, and thus He speaks of “My Father and your Father, My God and your God.” Notice, He does not say, our Father and our God. There was good reason for this. God was His Father in a unique sense; He was His Father from eternity. This is not true of us. He is our Father when we receive Christ in faith as our Savior. And so in regard to the other expression, “My God.” It is written, “In the beginning was the Word, and the Word was with God, and the Word was God.” Therefore God was His God in a different sense to that in which He is our God. He is our God because He is our Creator. We are merely creatures, while He Himself created all things. And so while there cannot be exactly the same relationship, yet the same Person who is His Father and His God is now our Father and our God, because we are sons of God through faith in Christ Jesus. Oh, may our hearts enter more into the preciousness of this, and as we realize something of the dignity of this wonderful place that God has given us, may we seek grace to so live in this scene as to bring glory to His name.
Remember, there is a certain sense in which He has entrusted the honor of His name to us. He said to Israel of old, “Thou shalt not take the name of the LORD thy God in vain.” This did not refer to what we call swearing or profanity, but they were called by the name of the Lord and were responsible to magnify His name. Instead of that, the apostle Paul says of them, “The name of God is blasphemed among the Gentiles through you.” That is, the Gentiles saw so much that was wicked and corrupt in the behavior of God’s earthly people that they said, “If these people are like their God, then He must be a very unholy Being indeed.” Oh, my brethren, are we so behaving ourselves that men, “seeing our good works, glorify our Father which is in heaven?” Do they say, as they behold the grace of God in our lives, “How marvelous must be the love and the holiness of the God to whom these people belong, and whose sons they profess to be!” It is as we walk in obedience to His Word that we magnify the grace which has saved us and put us into this blessed place of sons and heirs.
