In this message we shall consider 4:1-7, where we see that the Spirit of sonship replaces the custody of the law. The introduction and conclusion of the book of Galatians are found, respectively, in 1:1-5 and in 6:18. In 1:6—4:31 we see the revelation of the Apostle’s gospel. Then in 5:1—6:17 we see the walk of God’s children. In 1:6—4:31 there are a number of crucial points. Here we see that God’s Son is versus man’s religion (1:6—2:10), that Christ replaces law (2:11-21), and that the Spirit by faith is versus the flesh by law (3:1—4:31). In 3:1-14 we see that the Spirit is the blessing of the promise by faith in Christ; in 3:15-29, that the law is the custodian of the heirs of the promise; in 4:1-7 that the Spirit of sonship replaces the custody of the law; in 4:8-20, the necessity that Christ be formed in the heirs of promise; and in 4:21-31, that the children according to Spirit are versus the children according to flesh.
Chapter three of Galatians covers two main points. The first is that the Spirit is the blessing of the gospel. The second is that the law is the custodian which keeps God’s children. We need to ask ourselves whether we prefer the blessing or the custodian. If we have been properly enlightened by this book, we shall certainly choose the Spirit, who is the processed Triune God. In 4:1-7 Paul continues the thought of chapter three. Here he seeks to make clear that the Spirit of sonship replaces the custody of the law.
Galatians 4:1 says, “But I say, as long as the heir is a child, he does not differ at all from a slave, though he is lord of all.” The Greek word for child here means infant, minor. In verse 2 Paul continues, “But he is under guardians and stewards until the time appointed of the father.” The guardians are the wardens, and the stewards are the administrators. This describes the functions of the law in God’s economy. The time the Father appointed is the time of the New Testament, beginning with the first coming of Christ.
In verse 3 Paul says, “So also we, when we were children, were kept in slavery under the elements of the world.” The “elements of the world” refer to the elementary principles, the rudimentary teachings of the law. The same expression is used in Colossians 2:8, where it refers to the rudimentary teachings of both Jews and Gentiles, consisting of ritualistic observances in meats, drinks, washings, and asceticism.
In verses 4 and 5 Paul goes on to say, “But when the fullness of the time came, God sent forth His Son, come of a woman, come under law, that He might redeem those under law, that we might receive the sonship.” The fullness of time in verse 4 denotes the completion of the Old Testament time, which occurred at the time appointed of the Father (v. 2). In this verse Paul describes the Son as “come of a woman, come under law.” The woman is, of course, the virgin Mary (Luke 1:27-35). The Son of God came of her to be the seed of woman, as promised in Genesis 3:15. Furthermore, Christ was born under law, as revealed in Luke 2:21-24, 27, and He kept the law, as the four Gospels reveal.
God’s chosen people were shut up by law under its custody (3:23). Christ was born under law in order to redeem them from its custody that they might receive the sonship and become the sons of God. Hence, they should not return to the custody of law to be under its slavery as the Galatians had been seduced to do, but should remain in the sonship of God to enjoy the life supply of the Spirit in Christ. According to the entire revelation of the New Testament, God’s economy is to produce sons. Sonship is the focal point of God’s economy, God’s dispensation. God’s economy is the dispensation of Himself into His chosen people to make them His sons. Christ’s redemption is to bring us into the sonship of God that we may enjoy the divine life. It is not God’s economy to make us keepers of law, obeying the commandments and ordinances of the law, which was given only for a temporary purpose. God’s economy is to make us sons of God, inheriting the blessing of God’s promise, which was given for His eternal purpose. His eternal purpose is to have many sons for His corporate expression (Heb. 2:10; Rom. 8:29). Hence, He predestinated us unto sonship (Eph. 1:5) and regenerated us to be His sons (John 1:12-13). We should remain in His sonship that we may become His heirs to inherit all He has planned for His eternal expression, and should not be distracted to Judaism by the appreciation of law.
It is difficult to give an adequate definition of sonship. Sonship involves life, maturity, position, and privilege. To be a son of the Father, we need to have the Father’s life. However, we must go on to mature in this life. Life and maturity give us the right, the privilege, the position, to inherit the things of the Father. According to the New Testament, sonship includes life, maturity, position, and right.