Galatians Chapter 4 verse 21 Holy Bible

Pulpit Commentary

Pulpit CommentaryVerse 21. - Tell me, ye that desire to be under the Law (λέγετέ μοι οἱ ὑπὸ νόμον θέλοντες εϊναι). After the outburst of affectionate earnestness expressed in the last four verses, the apostle seems to have paused, reflecting in what way he could the most effectually convince these Galatian legalists of their error. At length, a consideration occurs to him, which he impetuously so to speak hastens to abruptly sot before them. He has before (Galatians 3:29) shown to the Galatian believers that they were "Abraham's seed." He now means to show that, as children of Abraham through faith in Christ, they stood on a far higher footing than the children of the Sinai covenant did - a position which, by subjecting themselves afresh to the Law, they would forego. The verb "desire" (θέλοντες), as here introduced, intimates that this aspiration of theirs was a mere freak of self-will, there being nothing in the circumstances to prompt it. So in ver. 9, "Ye desire to be in bondage." In consequence of there being no article with νόμον, some would render ὑπὸ νόμον "under Law," that is, Law viewed in genere, as in Romans 4:15. But the whole scope of the Epistle resists this view. The apostle's contention with the Galatian perverters of the truth is not concerning Christians being subject to Law absolutely, but concerning their being subject to a Law of outward ceremonial observance; that is, to the Law of Moses; for there was no other system of positive ordinances by which, as of Divine authority, they could imagine themselves to be bound. The noun νόμος is used without the article, like other monadic nouns with an understood specific reference (for examples, Θεός, Κύριος Ξριστός Πνεῦμα διάβολος κόσμος); as it is also Romans 2:23; Romans 3:31; Romans 4:13, 14; Romans 5:13; 1 Corinthians 9:20; Galatians 2:21; Galatians 4:5; Philippians 3:5, 6. Do ye not hear the Law? (to\n no/mon οὐκ ἀκούετε;); to that Law give ye no heed? The article is here prefixed to νόμον to make the repetition of the noun the more telling; just as it is in Romans 2:23, Ος ἐν νόμῳ καυχᾶσαι διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις; The verb ἀκούετε, hear, like our "listen to," means "take to heart what it says;" as in Matthew 10:14; Luke 16:29, 31. There is no reason for attributing to the verb such a sense of listening to an oral utterance as should warrant us in supposing, that the apostle is thinking in particular of the Galatian Christians as in the habit of "hearing" the Pentateuch and ether Old Testament Scriptures read, whether in Jewish synagogues (cf. 2 Corinthians 3:14, 15; Acts 15:21) or in Christian assemblages. That such Scriptures in the Septuagint Version were customarily read aloud when Christians assembled for united worship, especially in the absence or dearth of other inspired writings, is more than probable: we know from Justin Martyr ('Apol.,' 1. p. 83) that such was the custom from Sunday to Sunday in his days, when there were ἀποστολικὰ ὑπμνημονεύματα also available for such use. Moreover, the existence of such a custom helps us to understand how it was that the apostle could here, as in Romans 7:1, presuppose with Christian believers an acquaintance with the contents of the Pentateuch. But we require more here than the thought, "Are ye not wont to hear the Law read?" It is rather an acquaintance with its contents, and taking due account of them, that he demands of his readers. Some uncial manuscripts have ἀναγινώσκετε, read, instead of ἀκούετε. This reading of the text would only imply, not without a touch of sarcasm, the sense which the more accredited reading, ἀκούετε, may be understood as directly denoting. The use of the word "Law" to denote at once the system of Mosaic legislation and the historical record in which it is embedded, is remarkable. The Jews were accustomed to designate the Pentateuch by this term (comp. Matthew 5:17; Luke 16:16; Luke 24:44); and whoever would fain subject themselves to the positive enactments of the Mosaic Law as possessing Divine authority, would of course feel themselves bound also to accept the teaching of the historical record as clothed with the like authority. The apostle himself also accepted both as alike coming from God; only he required that the Divine purpose in both should be clearly understood and be suitably complied with.

Ellicott's Commentary

Ellicott's Commentary for English Readers(21-31) The next eleven verses contain an elaborate argument from the history of the two sons of Abraham, as types of the two covenants, in further proof that freedom is the essential character of the Christian dispensation.We have seen that St. Paul applies the history of the natural Israel allegorically to the spiritual Israel; and not only does he do this with reference to the history of the formed theocracy, but he goes back to its origin in the time of the patriarchs, and traces there the first beginnings of the separation between the Law and the promise. The same history had been already allegorically treated by Philo. The treatment of it by St. Paul is, however, quite different, and in keeping with the line of argument followed in the context.The points of parallelism, which are drawn out in much detail, may be exhibited thus:--Jewish Church.Christian Church.The bondwoman, Hagar.The freewoman, Sarah.Son of the bondwoman, Ishmael.Son of the freewoman, Isaac.Natural birth (the flesh).Supernatural birth (the promise).Mount Sinai. . . .