SEV Biblia, Chapter 4:5
para que redimiese a los que estaban bajo la ley, a fin de que recibisemos la adopcin de hijos.
Clarke's Bible Commentary - Galatians 4:5
Verse 5. To redeem them] exagorash? To pay down a price for them, and thus buy them off from the necessity of observing circumcision, offering brute sacrifices, performing different ablutions, &c., &c. That we might receive the adoption of sons.] Which adoption we could not obtain by the law; for it is the Gospel only that puts us among the children, and gives us a place in the heavenly family. On the nature of adoption see the notes on Rom. viii. 15.
John Gill's Bible Commentary
Ver. 5. To redeem them that were under the law , etc..] By whom are meant chiefly the Jews, who are elsewhere represented as in and under the law, in distinction from the Gentiles who were without it; (see Romans 2:12 1 Corinthians 9:20,21) the Gentiles indeed, though they were not under the law of Moses, yet were not without law to God, they were under the law of nature. The law was given to Adam as a covenant of works, and not to him as a single person, but as a federal head to all his posterity; hence he sinning, and they in him, they all came under its sentence of condemnation and death, God's elect not excepted, and who are the persons said to be redeemed; for Christ was not sent to redeem all that were under the law; for as all mankind were included in it as a covenant of works made with Adam, and all are transgressors of it, the whole world is pronounced guilty before God by it, and liable to the curse of it; but not all mankind, only some out of every kindred, tongue, people, and nation, are redeemed by Christ, even all the elect, whether among Jews or Gentiles.
The chosen among the Jews seem to be here principally designed; the redemption of them, which is the end of Christ's being sent, intends not only a deliverance of them from sin and Satan, and the world, to whom they were in bondage, but from the law under which they were; from the bondage of the ceremonial, and from the curse and condemnation of the moral law: that we might receive the adoption of children ; by which may be meant, both the grace, blessing, and privilege of adoption, and the inheritance adopted to; both are received, and that in consequence of redemption by Christ; and such as receive the one will also receive the other. Adoption, as a blessing of grace, exists before it is received; nor does the reception of it add anything to the thing itself; it was in God's designation from all eternity, who predestinated his chosen ones unto it by Christ, according to the good pleasure of his will; it was provided, laid up, and secured for them in the everlasting covenant; and is part of that grace given them in Christ before the world began; but sin intervening, whereby the law was broken, obstacles were thrown in the way of God's elect receiving and enjoying this privilege in their own persons; wherefore Christ was sent to redeem them from sin and the law, and by so doing remove these obstructions, that so they might receive this privilege in a way consistent with the righteousness and holiness of God, as well as with his grace and goodness: receiving of it shows it to be a gift, a free grace gift, and not owing to any merit of the creature; faith is the hand which receives it, as it does all other blessings, as Christ himself, grace out of his fulness, righteousness, pardon, etc.. and has no more causal influence on this than on any of these; faith does not make any the sons of God, or put them among the children; but receives the power, the authority, the privilege from God through Christ, under the witnessings of the spirit of adoption; whereby they become such, and have a right to the heavenly inheritance, which they shall hereafter enjoy.
Matthew Henry Commentary
Verses 1-7 - The apostle deals plainly with those who urged the law of Mose together with the gospel of Christ, and endeavoured to bring believer under its bondage. They could not fully understand the meaning of the law as given by Moses. And as that was a dispensation of darkness, s of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors an governors. We learn the happier state of Christians under the gospe dispensation. From these verses see the wonders of Divine love an mercy; particularly of God the Father, in sending his Son into the world to redeem and save us; of the Son of God, in submitting so low and suffering so much for us; and of the Holy Spirit, in condescendin to dwell in the hearts of believers, for such gracious purposes. Also the advantages Christians enjoy under the gospel. Although by natur children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he wil have all his children resemble him. Among men the eldest son is heir but all God's children shall have the inheritance of eldest sons. Ma the temper and conduct of sons ever show our adoption; and may the Holy Spirit witness with our spirits that we are children and heirs of God.
Greek Textus Receptus
ινα 2443 τους 3588 υπο 5259 νομον 3551 εξαγοραση 1805 5661 ινα 2443 την 3588 υιοθεσιαν 5206 απολαβωμεν 618 5632
Vincent's NT Word Studies
5. To redeem (ina exagorash). See on chapter iii. 13. To redeem from the dominion and curse of the law. The means of redemption is not mentioned. It cannot be merely the birth of Christ of a woman and under the law. These are mentioned only as the preliminary and necessary conditions of his redeeming work. The means or method appears in chapter iii. 13. We might receive (apolabwmen). Not receive again or back, as Luke xv. 27, for adoption was something which men did not have before Christ; but receive from the giver.
The adoption (thn uioqesian). P o . See on Rom. viii. 15, and comp. Rom. ix. 4; Eph. i. 5. Not sonship, but sonship conferred.
