v1-7: Faith in Christ changes a slave into a son.

v1-2: The previous relationship with God, as in 3.24, was that of a slave, being subject to stewards and guardians. The Galatians had effectively been taken back into slavery by those who re-emphasised the law.

Irene Smale (A History of Children, Vol One) describes a 'pedagogue:' as 'responsible for training the boy in morals and manners, teaching him to walk modestly, to have good table manners, to dress appropriately and to behave in the presence of his elders.'

v3: The basic principles of the world, weak and miserable (v9), see also Col 2.20. Such are rules and regulations.

v4: In the culture of the day, a child was kept under guardians and stewards until the appointed time (see 3.23-25); and Christ came in the fullness of time, bringing many sons from slavery. Christ was born of a woman, born under the law, and He therefore entered into ordinary human experience.

God sent His Son. The Word was already the Son, for that was the eternal relationship. The words here refer not just to Christ's incarnation, but to His whole life, death, resurrection, and ascension.

The same Spirit that descended on Christ, the head of the Church, descends also on us. He descended like a dove, a symbol of meekness, humility, peace, love. Such qualities Christ perfectly displayed; through the Spirit's presence and power, those same qualities are increasingly displayed in his people.

In many cultures it is customary to speak to a person in authority, such as a chief or king, only through an intermediary. Their religious practice would follow the same pattern perhaps through unseen spirits or ancestors. It is revolutionary therefore that Christ Himself spoke to God as Father, ABBA. And that He taught His followers to do the same.

v5: The purpose of Christ's coming; to bring sonship and redemption, Eph 1.5; we were predestined to adoption as sons. Being subject to the law was a necessary preparation for that.

v6: The Holy Spirit confirms the adoption; the Father sent the Son, and the Father also sends the Spirit, see 3.14. The whole 'Godhead', Father and Son and Holy Spirit, is at work in our lives.

v7: In conclusion, we are no longer slaves, but sons. As sons we are joint heirs with Christ; this truth is staggering and wonderful. For the Galatians, who had begun to reject these truths, it was a serious matter.

v8-11: The was a very real danger in people reverting to their old ways of life. Having argued the case for sonship in Christ, Paul wants the Galatians to enjoy that blessing.

v8: Previously they had served those which were not gods, i.e: human rules and regulations, and were subject to earthly masters. This was legalism in Galatian, but hedonism in Corinth.

v9: Having been brought into relationship with God through Christ, it is folly to return to the old ways. The old way was the way of slavery, and they were turning back to that way.

v10: They had turned back to ceremonies, as in Col 2.16-17, 21.22; such things are a shadow of the reality of Christ.

v11: Paul's concern for them, that his work amongst them would come to nothing. Paul has greater concern for the resurgence of legalism, than of careless living.

v12: Paul held no personal bitterness for the Galatians, no desire to get even, nor to cause hurt. He addresses them as brothers and he wants to restore them, that they might enjoy the full blessings of Christ.

v13-16: Paul's first visit to Galatia, and their initial response, was fruitful. But now they had left their first love (Rev 2.4). The early devotion had cooled because of the false doctrine that had been brought in. The good seed of the word began well (5.7), but was then choked. Paul is full of disappointment, rather than anger. He reserved his anger for those who promoted false doctrine (1.8-9).

David Devenish suggests that Paul's sickness, referred to in v13, was an attack from the enemy. This was part of the 'battle for the first fruits. in Galatia. Similarly, in Acts 18.9, during Paul's first visit to Corinth, he evidently struggled; the Lord answered him; "Do not be afraid; keep on speaking; do not be silent." Such battles are frequently fought when the gospel of Christ reaches a new area or tribal group. (See Demolishing Strongholds, chapter 10.)

v17: The zeal of the false teachers; they had sought personal gain, "so that you may be zealous for them", and doubtless they had a measure of success. They verbally attacked Paul.

v18: Paul quickly points out that zeal is a good thing, but only when properly directed.

v19: That Christ may be "formed in you"; such is the desire to produce spiritual maturity, Rom 8.29; 2 Cor 11.1-4; Col 1.28. Paul faithfully persevered to this end. In Galatia, as elsewhere, there was need for fresh repentance. This is a great work, one to which we are all called, that others might be rescued by Christ, delivered from the power of the enemy, and become like Christ, delivered from the character of the world.

v20: Paul has doubts about them, since they had not progressed as he had hoped.

v21: Paul uses an O.T. incident to illustrate the folly of following the law. Since the Galatians had been turned back to the law, by the false teachers, Paul draws their attention to what the law says. He uses the very law of Moses, from the Book of Genesis, to teach them that the way of legalism is wrong.

v22-23: Abraham had two sons;

Ishmael, son of Hagar, son of the bondwoman, born according to the flesh, born by human wisdom, see Gen 16.3-4.

Isaac, son of Sarah, son of the free woman, born through promise, born by divine miracle, see Gen 18.10-15; 21.1-7.

v24-26: The two sons illustrate the two covenants;

Judaism, the covenant from Mount Sinai, bondage with children, Jerusalem which now is.

Christianity, the covenant from Heaven, freedom with children, Jerusalem which is above.

The fact that both covenants are "with children" means that there are those who are believers; Paul's argument is relevant, as real people are involved.

Paul makes a clear distinction between Judaism and Christianity. Whilst God had given the law, as in ch 3, that was the predecessor of the gospel of Christ, and we are not to go back.

v27-28: The promise is that there will be many more children. The prophecy, from Is 54.1, refers to Sarah. God will honour His own promises, and bring many more children. There are times when the children of faith are few, in comparison with the number in bondage to legalism. But the promise of God is that there will come a day when she will have more children. Indeed, only those of faith with have a share in the inheritance.

v29-30: The practical implications are clear; the children of bondage persecute the children of freedom; those of bondage are under the curse, and those of freedom are heirs of the promises of God.

v31: Paul does not ask them which line they are in. He tells them they are children of freedom, as in v28, and that they must live accordingly, which is the theme of the rest of the letter.