The Meaning of Galatians 4:4 Explained

Galatians 4:4

KJV: But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law,

YLT: and when the fulness of time did come, God sent forth His Son, come of a woman, come under law,

Darby: but when the fulness of the time was come, God sent forth his Son, come of woman, come under law,

ASV: but when the fulness of the time came, God sent forth his Son, born of a woman, born under the law,

KJV Reverse Interlinear

But  when  the fulness  of the time  was come,  God  sent forth  his  Son,  made  of  a woman,  made  under  the law, 

What does Galatians 4:4 Mean?

Context Summary

Galatians 4:1-11 - Live As Sons, Not As Bondmen
The Apostle often uses the word elements or "rudiments," Galatians 4:3; Galatians 4:9; Colossians 2:8; Colossians 2:20. High and holy as was the Mosaic legislation in itself, yet when it was imposed upon inquiring minds as necessary to salvation, Paul spoke of it as belonging to an age that had passed away and to a system that was already antiquated. The whole purpose of God in sending forth His Son was to redeem us from under the Law, that we might enjoy the liberty and joy of the Father's home. We are no longer infants under age, or servants, but sons, and if sons, then heirs of God.
There is often a slavishness among professing Christians that is sadly out of keeping with their rightful position in Christ. Do not be scrupulous or over-anxious. Do not be punctilious. Live in your Father's house in constant freedom of heart. Remember that you are under the same roof as Christ, and are therefore allowed to avail yourself of all His grace and help. Refuse no task, however irksome, that God sets before you; and do not worry about irksome rules or petty vexations. [source]

Chapter Summary: Galatians 4

1  We were under the law till Christ came, as the heir is under the guardian till he be of age
5  But Christ freed us from the law;
7  therefore we are servants no longer to it
14  Paul remembers the Galatians' good will to him, and his to them;
22  and shows that we are the sons of Abraham by the freewoman

Greek Commentary for Galatians 4:4

The fulness of the time [το πληρωμα του χρονου]
Old word from πληροω — plēroō to fill. Here the complement of the preceding time as in Ephesians 1:10. Some examples in the papyri in the sense of complement, to accompany. God sent forth his preexisting Son (Philemon 2:6) when the time for his purpose had come like the προτεσμια — prothesmia of Galatians 4:2. [source]
Born of a woman [γενομενον εκ γυναικος]
As all men are and so true humanity, “coming from a woman.” There is, of course, no direct reference here to the Virgin Birth of Jesus, but his deity had just been affirmed by the words “his Son” He not only became a man, but a Jew. The purpose (ινα — hina) of God thus was plainly to redeem (εχαγορασηι — exagorasēi as in Galatians 3:13) those under the law, and so under the curse. The further purpose (ινα — hina) was that we (Jew and Gentile) might receive (απολαβωμεν — apolabōmen second aorist active subjunctive of απολαμβανω — apolambanō), not get back (Luke 15:27), but get from (απο — apo) God the adoption (την υιοτεσιαν — tēn huiothesian). Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Born under the law [γενομενον υπο νομον]
He not only became a man, but a Jew. The purpose Late word common in the inscriptions (Deissmann, Bible Studies, p. 239) and occurs in the papyri also and in Diogenes Laertes, though not in lxx. Paul adopts this current term to express his idea (he alone in the N.T.) as to how God takes into his spiritual family both Jews and Gentiles who believe. See also Romans 8:15, Romans 8:23; Romans 9:4; Ephesians 1:5. The Vulgate uses adoptio filiorum. It is a metaphor like the others above, but a very expressive one. [source]
Fullness of the time [τὸ πλήρωμα τοῦ χρόνου]
The moment by which the whole pre-messianic period was completed. Comp. Ephesians 1:10. It answers to the time appointed of the Father (Galatians 4:2). For πλήρωμα see on John 1:16. The meaning of the word is habitually passive - that which is completed, full complement. There are frequent instances of its use with the genitive, as “fullness of the earth, blessing, time, the sea, Christ,” in all which it denotes the plenitude or completeness which characterizes the nouns. [source]
Sent forth [ἐξαπέστειλεν]
From himself: from his heavenly glory. This does not mean that God then, for the first time, embodied what had previously been a mere ideal, but that he sent forth a preexisting person. See Philemon 2:6. [source]
Made of a woman [γενόμενον]
Or born. Repeated, and expressing the fact that Christ became a man, as distinguished from his prehistoric form of being. [source]
Under the law []
The earthly being of Christ began under the law. He was not only of human birth, but of Jewish birth; subjected to all the ordinances of the law, as circumcision for instance, like any other Jewish boy. [source]

Reverse Greek Commentary Search for Galatians 4:4

Mark 1:15 The time [ὁ καιρὸς]
That is, the period completed by the setting up of Messiah's kingdom. Compare the fulness of the time, Galatians 4:4. [source]
Luke 2:23 The law of the Lord []
The word law occurs in this chapter five times; oftener than in all the rest of this Gospel put together. Luke emphasizes the fact that Jesus” was made under the law” (Galatians 4:4), and accordingly elaborates the details of the fulfilment of the law by the parents of both John and Jesus. [source]
Luke 2:23 In the law of the Lord [εν νομωι Κυριου]
No articles, but definite by preposition and genitive. Vincent notes that “law” occurs in this chapter five times. Paul (Galatians 4:4) will urge that Jesus “was made under the law” as Luke here explains. The law did not require that the child be brought to Jerusalem. The purification concerned the mother, the presentation the son. [source]
John 1:14 And the Word became flesh [και ο λογος σαρχ εγενετο]
See John 1:3 for this verb and note its use for the historic event of the Incarnation rather than ην — ēn of John 1:1. Note also the absence of the article with the predicate substantive σαρχ — sarx so that it cannot mean “the flesh became the Word.” The Pre-existence of the Logos has already been plainly stated and argued. John does not here say that the Logos entered into a man or dwelt in a man or filled a man. One is at liberty to see an allusion to the birth narratives in Matthew 1:16-25; Luke 1:28-38, if he wishes, since John clearly had the Synoptics before him and chiefly supplemented them in his narrative. In fact, one is also at liberty to ask what intelligent meaning can one give to John‘s language here apart from the Virgin Birth? What ordinary mother or father ever speaks of a child “becoming flesh”? For the Incarnation see also 2 Corinthians 8:9; Galatians 4:4; Romans 1:3; Romans 8:3; Philemon 2:7.; 1 Timothy 3:16; Hebrews 2:14. “To explain the exact significance of εγενετο — egeneto in this sentence is beyond the powers of any interpreter” (Bernard). Unless, indeed, as seems plain, John is referring to the Virgin Birth as recorded in Matthew and Luke. “The Logos of philosophy is, John declares, the Jesus of history” (Bernard). Thus John asserts the deity and the real humanity of Christ. He answers the Docetic Gnostics who denied his humanity. Dwelt among us First aorist ingressive aorist active indicative of σκηνοω — skēnoō old verb, to pitch one‘s tent or tabernacle First aorist middle indicative of τεαομαι — theaomai (from τεα — thea spectacle). The personal experience of John and of others who did recognize Jesus as the Shekinah glory John employs τεαομαι — theaomai again in John 1:32 (the Baptist beholding the Spirit coming down as a dove) and John 1:38 of the Baptist gazing in rapture at Jesus. So also John 4:35; John 11:45; 1 John 1:1.; 1 John 4:12, 1 John 4:14. By this word John insists that in the human Jesus he beheld the Shekinah glory of God who was and is the Logos who existed before with God. By this plural John speaks for himself and all those who saw in Jesus what he did. As of the only begotten from the Father Strictly, “as of an only born from a father,” since there is no article with μονογενους — monogenous or with πατρος — patros In John 3:16; 1 John 4:9 we have τον μονογενη — ton monogenē referring to Christ. This is the first use in the Gospel of πατηρ — patēr of God in relation to the Logos. Μονογενης — Monogenēs (only born rather than only begotten) here refers to the eternal relationship of the Logos (as in John 1:18) rather than to the Incarnation. It distinguishes thus between the Logos and the believers as children John clearly means to say that “the manifested glory of the Word was as it were the glory of the Eternal Father shared with His only Son” (Bernard). Cf. John 8:54; John 14:9; John 17:5. Full Probably indeclinable accusative adjective agreeing with δοχαν — doxan (or genitive with μονογενους — monogenous) of which we have papyri examples (Robertson, Grammar, p. 275). As nominative πληρης — plērēs can agree with the subject of εσκηνωσεν — eskēnōsen Of grace and truth Curiously this great word χαρις — charis (grace), so common with Paul, does not occur in John‘s Gospel save in John 1:14, John 1:16, John 1:17, though αλητεια — alētheia (truth) is one of the keywords in the Fourth Gospel and in 1John, occurring 25 times in the Gospel and 20 in the Johannine Epistles, 7 times in the Synoptics and not at all in Revelation (Bernard). In John 1:17 these two words picture the Gospel in Christ in contrast with the law of Moses. See Epistles of Paul for origin and use of both words. [source]
Romans 15:8 A minister of the circumcision [διακονον περιτομης]
Objective genitive, “a minister to the circumcision.” Διακονον — Diakonon is predicate accusative with γεγενησται — gegenēsthai (perfect passive infinitive of γινομαι — ginomai in indirect assertion after λεγω — legō I say) and in apposition with Χριστον — Christon accusative of general reference with the infinitive. See Galatians 4:4. [source]
Romans 5:6 While we were yet weak [οντων ημων αστενων ετι]
Genitive absolute. The second ετι — eti (yet) here probably gave rise to the confusion of text over ετι γαρ — eti gar above. In due season (κατα καιρον — kata kairon). Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). I or the ungodly In behalf, instead of. See about υπερ — huper on Galatians 3:13 and also Romans 5:7 here. [source]
Romans 5:6 In due season [κατα καιρον]
Christ came into the world at the proper time, the fulness of the time (Galatians 4:4; Ephesians 1:10; Titus 1:3). [source]
Romans 8:15 The spirit of adoption [πνευμα υιοτεσιας]
See note on this term υιοτεσια — huiothesia on Galatians 4:4. Also see Galatians 4:5. Both Jews and Gentiles receive this “adoption” into the family of God with all its privileges. “ [source]
Galatians 4:6 Because ye are sons [οτι εστε υιοι]
This is the reason for sending forth the Son (Galatians 4:4 and here). We were “sons” in God‘s elective purpose and love. οτι — Hoti is causal (1 Corinthians 12:15; Romans 9:7). [source]
Galatians 4:21 That desire to be under the law [οι υπο νομον τελοντες ειναι]
“Under law” (no article), as in Galatians 3:23; Galatians 4:4, legalistic system. Paul views them as on the point of surrender to legalism, as “wanting” Paul makes direct reference to these so disposed to “hear the law.” He makes a surprising turn, but a legitimate one for the legalists by an allegorical use of Scripture. [source]
Galatians 6:14 Hath been crucified unto me [εμοι εσταυρωται]
Perfect passive indicative of σταυροω — stauroō stands crucified, with the ethical dative again This is one of the great sayings of Paul concerning his relation to Christ and the world in contrast with the Judaizers. Cf. Galatians 2:19.; Galatians 3:13; Galatians 4:4.; 1 Corinthians 1:23.; Romans 1:16; Romans 3:21.; Romans 4:25; Romans 5:18. World (κοσμος — kosmos) has no article, but is definite as in 2 Corinthians 5:19. Paul‘s old world of Jewish descent and environment is dead to him (Philemon 3:3.). [source]
Ephesians 1:10 Of the fullness of times [τοῦ πληρώματος τῶν καιρῶν]
For fullness, see on Romans 11:12; see on John 1:16; see on Colossians 1:19. For times, compare Galatians 4:4, “fullness of the time ( τοῦ χρόνου ), where the time before Christ is conceived as a unit. Here the conception is of a series of epochs. The fullness of the times is the moment when the successive ages of the gospel dispensation are completed. The meaning of the whole phrase, then, is: a dispensation characterized: by the fullness of the times: set forth when the times are full. [source]
Ephesians 1:5 Unto adoption as sons [εις υιοτεσιαν]
For this interesting word see note on Galatians 4:5 (included with discussion of Galatians 4:4). Also see Romans 8:15; Romans 9:4. Unto himself (εις αυτον — eis auton). Unto God. According to the good pleasure of his will Here ευδοκιαν — eudokian means purpose like βουλην — boulēn in Ephesians 1:11 rather than benevolence (good pleasure). Note the preposition κατα — kata here for standard. [source]
Ephesians 1:10 Unto a dispensation of the fulness of the times [εις οικονομιαν του πληρωματος των καιρων]
See note on Colossians 1:25 for οικονομιαν — oikonomian In Galatians 4:4 “the fulness of the time” Cf. Mark 1:15; Hebrews 1:1. On πληρωμα — plērōma see also Romans 11:26; Ephesians 3:19; Ephesians 4:13. [source]
1 Timothy 2:6 To be testified in due time [τὸ μαρτύριον καιροῖς ἰδίοις]
Lit. (gave himself a ransom) the testimony in its own times. That is, the gift of Christ as a ransom was to be the substance or import of the testimony which was to be set forth in its proper seasons. Thus μαρτύριον testimonyis in apposition with the whole preceding sentence, and not with ransom only. Μαρτύριον is used sometimes simply as witness or testimony (Matthew 8:4; Mark 6:11): sometimes specially of the proclamation of the gospel, as Matthew 24:14; Acts 4:33; 1 Thessalonians 1:10. The apostles are said, μαρτυρεῖν tobear witness, as eye or ear witnesses of the sayings, deeds, and sufferings of Jesus (1 Corinthians 15:15). In 1 Corinthians 1:6, μαρτύριον τοῦ Χριστοῦ is practically = the gospel. In 2 Thessalonians 1:10, τὸ μαρτύριον ἡμῶν ἐφ ' ὑμᾶς ourtestimony among you is our public attestation of the truth of the gospel. The idea of witness is a favorite one with John. See John 1:7. The exact phrase καιροῖς ἰδίοις inits own times, only in the Pastorals, here, 1 Timothy 6:15; Titus 1:3. In Galatians 6:9 καιρῷ ἰδίῳ indue time. Comp. Galatians 4:4. [source]
Philemon 1:5 And towards all the saints [και εις παντας τους αγιους]
He spoke of “thy love and faith” (σου την αγαπην και την πιστιν — sou tēn agapēn kai tēn pistin) “towards the Lord Jesus” (προς τον Κυριον Ιησουν — pros ton Kurion Iēsoun) and by a sort of momentum (Vincent) he carries both words over to the saints, though it can be explained as chiasm (Galatians 4:4) also. [source]
1 Peter 1:20 Before the foundation of the world [προ καταβολης κοσμου]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου — apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε — phanerōthentos de). First aorist (ingressive) passive participle of πανεροω — phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
1 Peter 1:20 At the end of the times [επ εσχατου των χρονων]
Like επ εσχατου των ημερων — ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι — chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας — di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]

What do the individual words in Galatians 4:4 mean?

When however had come the fullness of the time sent forth - God the Son of him having been born of a woman under [the] Law
Ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου ἐξαπέστειλεν Θεὸς τὸν Υἱὸν αὐτοῦ γενόμενον ἐκ γυναικός ὑπὸ νόμον

δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
ἦλθεν  had  come 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
πλήρωμα  fullness 
Parse: Noun, Nominative Neuter Singular
Root: πλήρωμα  
Sense: that which is (has been) filled.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
χρόνου  time 
Parse: Noun, Genitive Masculine Singular
Root: χρόνος  
Sense: time either long or short.
ἐξαπέστειλεν  sent  forth 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: ἐξαποστέλλω  
Sense: to send forth.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεὸς  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
Υἱὸν  Son 
Parse: Noun, Accusative Masculine Singular
Root: υἱός  
Sense: a son.
αὐτοῦ  of  him 
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
γενόμενον  having  been  born 
Parse: Verb, Aorist Participle Middle, Accusative Masculine Singular
Root: γίνομαι  
Sense: to become, i.
γυναικός  a  woman 
Parse: Noun, Genitive Feminine Singular
Root: γυνή  
Sense: a woman of any age, whether a virgin, or married, or a widow.
ὑπὸ  under 
Parse: Preposition
Root: ὑπό  
Sense: by, under.
νόμον  [the]  Law 
Parse: Noun, Accusative Masculine Singular
Root: νόμος  
Sense: anything established, anything received by usage, a custom, a law, a command.