Galatians 4:3

(Verse 3.) And so we too, when we were little, were enslaved under the elements of this world. He called the elements of the world, the same ones he had mentioned before as tutors and guardians: because we were not yet able to receive the coming of the Son of God, we were being trained in the midst of them. Some think that these are angels who govern the four elements of the world: namely, earth, water, fire, and air: and it is necessary that before anyone believes in Christ, they be governed by these arbitrators. The elements of the world are the sky and the earth, and that which is within them is commonly called: the sun, the moon, the seas, the forests, and the mountains, which the wise men of Greece and the barbarian nations, as well as the Romans, worship as gods, the sink of all superstitions. When Christ comes, we are set free, understanding that these are creatures, not divine beings. Others interpret the elements of the world as the Law of Moses and the words of the prophets, through which we receive the fear of God, which is the beginning of wisdom. Finally, the Apostle writes in his letter to the Hebrews to those who should already be perfect but have neglected the truth and are still clinging to the principles of teachings: 'For when by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God' (Hebrews 5:12). On the contrary, it can be objected to us that the Apostle Paul, writing to the Colossians, called the principles of the world something different: 'See to it that no one takes you captive by philosophy and empty deceit, according to human tradition, according to the elemental spirits of the world, and not according to Christ' (Colossians 2:8). […]

The word "child" in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant.

He applies this simile when he says, "So we also, when we were children, were serving under the elements of the world." First, he applies it as touching the Jews; Secondly, as touching Christ (v. 4). He says therefore: I say that as long as …

"In childhood" not by age, but by knowledge of God. And by "elemental principles" of the world he means new moons and sabbaths, because these days come to us from the course of the moon and the sun. Therefore those who now subject us to …

Even so we,....

Even so we - We who were Jews - for so I think the word here is to be limited, and not extended to the pagan, as Bloomfield supposes. The reasons for limiting it are: (1) That the pagans in no sense sustained such a relation to the Law and promises of Gad as is here supposed; (2) Such an interpretation would not be pertinent to the design of Paul.

It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child--Greek, "one under age." differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means).

THE birth of our Lord Jesus Christ into this world is a wellspring of pure, unmingled joy. We associate with His Crucifixion much of sorrowful regret, but we derive from His birth at Bethlehem nothing but delight. The angelic song was a fit accompaniment to the joyful event and the filling of the whole earth with peace and good will is a suitable consequence of the condescending fact. The stars of Bethlehem cast no baleful light—we may sing with undivided joy, "Unto us a Child is born, unto us a Son is given."

THE birth of our Lord Jesus Christ into this world is a wellspring of pure, unmingled joy. We associate with His Crucifixion much of sorrowful regret, but we derive from His birth at Bethlehem nothing but delight. The angelic song was a fit accompaniment to the joyful event and the filling of the whole earth with peace and good will is a suitable consequence of the condescending fact. The stars of Bethlehem cast no baleful light—we may sing with undivided joy, "Unto us a Child is born, unto us a Son is given." When the Eternal God stooped from Heaven and assumed the nature of His own creature who had rebelled against Him, the deed could mean no harm to man. God, in our nature, is not God against us but God with us! We may take up the young Child in our arms and feel that we have seen the Lord's salvation—it cannot mean destruction to men. I do not wonder that the men of the world celebrate the supposed anniversary of the great birthday as a high festival with carols and banquets. Knowing nothing of the spiritual meaning of the mystery, they yet perceive that it means man's good and so, in their own rough way, they respond to it. We who observe no days which are not appointed of the Lord, rejoice continually in our Prince of Peace and find in our Lord's Manhood a fountain of consolation. To those who are truly the people of God, the Incarnation is the subject of a thoughtful joy which always increases with our knowledge of its meaning, even as rivers are enlarged by many trickling brooks. The Birth of Jesus not only brings us hope, but the certainty of good things. We do no merely speak of Christ's coming into relation with our nature, but of His entering into union with ourselves, for He has become one flesh with us for purposes as great as His love! He is one with all of us who have believed in His name.

Even so we - The whole Jewish people were in a state of nonage while under the law. The elements of the world - A mere Jewish phrase, יסודי עולם הזה yesodey olam hazzeh, “the principles of this world;” that is, the rudiments or principles of the Jewish religion. The apostle intimates that the law was not the science of salvation, it was only the elements or alphabet of it; and in the Gospel this alphabet is composed into a most glorious system of Divine knowledge: but as the alphabet is nothing of itself, unless compounded into syllables, words, sentences, and discourses; so the law, taken by itself, gives no salvation; it contains indeed the outlines of the Gospel, but it is the Gospel alone that fills up these outlines.