Galatians Chapter 4 verse 2 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 2. - But is under tutors and governors (ἀλλὰ ὑπὸ ἐπιτρόπους ἐστὶ καὶ οἰκονόμους) but is under guardians and stewards. Ἐπίτροπος is, in Greek, the proper designation of a minor's guardian; as, for example, is shown by Demosthenes's speeches against Aphobus, who had been his ἐπίτροπος. These speeches also show that the ἐπίτροπος was entrusted with the handling of the property of his ward. Yet, as οἰκονόμος more especially denotes one entrusted with the management of property, it should seem that St. Paul uses the former term with more especial reference to the guardian's control over the person of his ward. The ward has to do what the ἐπίτροπος, guardian, thinks proper, with no power of ordering his actions according to his own will; while, on the other hand, the youth is not able to appropriate or apply any of his property further than as the "steward" thinks right; between the two he is bound hand and foot to other people's control. The plural number of the two nouns indicates the rough and general way in which the apostle means to sketch the case; speaking in a general way, one may describe a minor as subject to "guardians and stewards." Until the time appointed of the father (ἄχρι τῆς προθεσμίας τοῦ πατρός). The noun προθεσμία, properly an adjective, ὥρα or ἡμέρα being understood, is used very commonly to denote, either a determined period during which a thing is to be done or forborne, which is its most ordinary sense (see Reiske's 'Lexicon to Demosthenes'); or the further limit of such a period, whence Symmachus uses it to render the Hebrew word for "end" in Job 28:3; or, lastly, a specified time at which a certain thing was to take place, as, for example, Josephus, 'Ant.,' 7:04, 7, "When the (προθεσμία) day appointed for the payment came." This last seems to be the meaning of the word here, though it admits of being taken in the second sense, as describing the limit of the child's period of nonage. The somewhat loosely constructed genitive, τοῦ πατρός, "of the father," may be compared either with the διδακτοὶ τοῦ Θεοῦ, "taught of God" (John 6:45), or, in a somewhat different application, "the chastening and admonition of the Lord" (Ephesians 6:4). In reference to the whole case as stated by the apostle, it has been asked - Is the father to be conceived of as dead, or as only gone out of the country, or how? It is sufficient to reply that "the point of the comparison" - to use Bishop Lightfoot's words - "lies, not in the circum stances of the father, but of the son;" and, further, that to supplement the description which the apostle gives by additional particulars not relevant for the purpose of the comparison would only tend to cloud our view of its actual import. In fact, any image taken from earthly things to illustrate things spiritual will inevitably, if completely filled out, be found to be in some respects halting. Another inquiry has engaged the attention of commentators, as to how far the particular circumstance, that the period of nonage is made dependent upon the father's appoint meat, can be shown to agree with actual usage as it then obtained. It would seem that no positive proof has hitherto been alleged that such an hypothesis was in strict conformity with either Greek or Roman or Hebrew law. And hence some have had recourse to the precarious and far-fetched supposition that St. Paul founds his thesis on Galatian usage, arguing that such would have been in accordance with that purely arbitrary control which, according to Caesar ('Bell. Gall.,' 6:19), a paterfamilias exercised over wife and children among the kindred tribes in Gaul. The scruple, how ever, now referred to arises from supposing that we know more about the facts than we really do know. So far as has been shown, we cannot tell what was really the precise rule of procedure which, in the case described by the apostle, prevailed either in Judaea, or in Tarsus, or in Galatia; nor again from what region of actual experience St. Paul drew his illustration. We, therefore, have no possible right to say that the case which he supposes was not fairly supposable. On the contrary, when we reflect how open the apostle's mind was for taking note of facts about him, and how wide and varied his survey, we may safely rest assured that his supposed case was in reality framed in perfect accordance to the civil usage, to which the Galatians would understand him to refer. At the same time, it must be conceded that, amongst different modes of arranging a minor's case which actual usage permitted or may be imagined to have permitted, the apostle selected just that particular mode which would best suit his present immediate purpose.

Ellicott's Commentary

Ellicott's Commentary for English Readers(2) Under tutors and governors.--The distinction between these two terms is that between guardians of the person and stewards of the property. It would be better to translate, guardians and stewards.Until the time appointed of the father.--From this it would appear that the length of the minority was determined by the father. This, however, was not the case either in Greek or Roman law; and the suggestion that the father may have had larger powers in Galatia than elsewhere, though supported by some remote indications, seems to be one of those subtleties in which learning sometimes overreaches itself; it being unlikely that the short sojourn of the Apostle in Galatia would have been enough to make him acquainted with the technicalities of the Galatian code. It is more probable that the application of the analogy has here come in to modify the statement of the analogy itself. The minority of the human race is fixed by the heavenly Father, though the earthly father, in disposing of his children, has to conform to another law than his own will.