Galatians 4:5
Verse
Context
Sermons
Zac Poonen
Samuel Alexander Danford
C.H. Spurgeon
T. Austin-SparksSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc. That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom 8:15.
Jamieson-Fausset-Brown Bible Commentary
To--Greek, "That He might redeem." them . . . under the law--primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption (Gal 3:13). receive--The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Luk 23:41; Jo2 1:8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52].
John Gill Bible Commentary
To redeem them that were under the law,.... By whom are meant chiefly the Jews, who are elsewhere represented as in and under the law, in distinction from the Gentiles who were without it; see Rom 2:12 the Gentiles indeed, though they were not under the law of Moses, yet were not without law to God, they were under the law of nature. The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God's elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it; but not all mankind, only some out of every kindred, tongue, people, and nation, are redeemed by Christ, even all the elect, whether among Jews or Gentiles. The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law: that we might receive the adoption of children; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.
Galatians 4:5
Sons and Heirs
4But when the time had fully come, God sent His Son, born of a woman, born under the law,5to redeem those under the law, that we might receive our adoption as sons.6And because you are sons, God sent the Spirit of His Son into our hearts, crying out, “Abba, Father!”
- Scripture
- Sermons
- Commentary
(Matthew) ch.27:32-28:20
By Zac Poonen1.6K1:00:02ISA 8:12MAT 28:11MAT 28:18MRK 16:15GAL 4:5GAL 4:7In this sermon, the speaker emphasizes the importance of understanding the depth and meaning of the commission mentioned in Mark 16:15-16. While the emphasis is often placed on evangelizing and preaching the gospel, the speaker highlights the need to go beyond just belief and make disciples. Teaching others to do what Jesus commanded and showing them by example is crucial in the process of discipleship. The speaker also discusses the significance of baptism in the name of the Father, Son, and Holy Spirit, and how it signifies a new relationship with God under the new covenant. Additionally, the speaker encourages believers not to be afraid, as fear can hinder their relationship with God.
The Ten Doctrines of Grace
By Samuel Alexander Danford0MAT 22:37JHN 3:16ROM 3:23ROM 8:162CO 5:17GAL 4:5PHP 1:61TH 5:231JN 1:9Samuel Alexander Danford preaches a comprehensive belief system centered on the salvation and transformation of all men through the love and sacrifice of God. He emphasizes the process of repentance, forgiveness, regeneration, adoption, and sanctification that believers experience through faith in Jesus Christ, culminating in the assurance of salvation and eternal life in heaven for those who persevere. The sermon echoes the transformative power of God's grace and the indwelling of the Holy Spirit in the lives of believers, leading to a deep love for God and others.
For as the Sufferings of Christ Abound in Us
By C.H. Spurgeon0ROM 8:15ROM 8:23GAL 4:5EPH 1:52PE 1:4Barnhouse explains that 'huiothesia' means 'the placing of a son,' emphasizing the believer's position as a son or daughter with full rights and privileges in God's family. Detzler highlights the intimate relationship believers have with God as 'Abba, Father,' emphasizing the concept of adoption as sons. Paul reveals in Romans the past, present, and future aspects of adoption, showing that believers are chosen by God's grace to be His children. The Holy Spirit serves as the witness of our adoption, assuring believers of their relationship with God and freedom from fear. Adoption into God's family erases our old life, making us new persons with a clean slate before God.
Isaac and the Law of Life
By T. Austin-Sparks0GEN 17:19JHN 1:12JHN 3:6JHN 14:26ROM 8:2ROM 8:14GAL 4:5HEB 12:5HEB 12:11T. Austin-Sparks preaches on the sevenfold law of life as seen in Romans 8:2, emphasizing that life works out in seven different ways when allowed to govern us, resulting in inevitable expressions of sanctification. The sermon delves into the concept of sonship as the fruit of faith, highlighting the importance of being led by the Spirit of God and embracing the Spirit of adoption. The narrative of Isaac is used to illustrate how sonship is wholly the fruit of a divine begetting, emphasizing that becoming a child of God is beyond the power of nature and can only be achieved through the begetting by the Holy Ghost.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
Adam Clarke Bible Commentary
To redeem them - Εξαγορασῃ· To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, etc., etc. That we might receive the adoption of sons - Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom 8:15.
Jamieson-Fausset-Brown Bible Commentary
To--Greek, "That He might redeem." them . . . under the law--primarily the Jews: but as these were the representative people of the world, the Gentiles, too, are included in the redemption (Gal 3:13). receive--The Greek implies the suitableness of the thing as long ago predestined by God. "Receive as something destined or due" (Luk 23:41; Jo2 1:8). Herein God makes of sons of men sons of God, inasmuch as God made of the Son of God the Son of man [AUGUSTINE on Psalm 52].
John Gill Bible Commentary
To redeem them that were under the law,.... By whom are meant chiefly the Jews, who are elsewhere represented as in and under the law, in distinction from the Gentiles who were without it; see Rom 2:12 the Gentiles indeed, though they were not under the law of Moses, yet were not without law to God, they were under the law of nature. The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God's elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it; but not all mankind, only some out of every kindred, tongue, people, and nation, are redeemed by Christ, even all the elect, whether among Jews or Gentiles. The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law: that we might receive the adoption of children; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, &c. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.