4. Fulness of the time (70 wAnpwpa tod ypdvov). The moment by which the whole pre-messianic period was com- pleted. Comp. Eph.i.10. It answers to the time appointed of the Father (ver. 2). For wAvjpopa see on J. i. 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 “fulness of the earth, blessing, time, the sea, Christ,” in all which it denotes the plenitude or completeness which characterises the nouns.
Sent forth (é&amrdéoresrev). From himself: from his heav- enly glory. This does not mean that God then, for the first
* See E. Y. Hincks, Journal of Bibl. Lit., Vol. XV., 1896, p. 188. Otto Everling, Die paulinische Angelologie und Dédmonologie, p. 65ff. H. von Soden, on Col. ii. 8, in the Hand-Commentar. A. Ritschl, Rechtfertigung und Verséhnung, 8d ed., ii., p. 252. F. Spitta, Der zweite Brief des Petrus, etc., p. 263ff. E. Kiihl, Meyer series, On Peter and Jude. T. K. Abbott, International Commentary, on Col. ii. 8.
+ See T. K. Abbott on Eph. i. 28, International Commentary, and comp. Lightfoot’s detached note in Commentary on Colossians, p. 823.
136 WORD STUDIES IN THE NEW TESTAMENT. [Cu. IV.
time, embodied what had previously been a mere ideal, but that he sent forth a preéxisting person. See Philip. ii. 6.*
Made of a woman (yevduevov). Or born. Repeated, and expressing the fact that Christ became a man, as distinguished from his prehistoric form of being.
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 circum- cision for instance, like any other Jewish boy.
5. To redeem (iva éEayopdon). See on ch. 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 ch. iii. 13.
We might receive (a7oAdBopev). Not receive again or back, as L. xv. 27, for adoption was something which men did not have before Christ ; but receive from the giver.
The adoption (tiv viobectav). P°. See on Rom. viii. 15, and comp. Rom. ix.4; Eph.i.5. Not sonship, but son- ship conferred.
6. Because ye are sons (67). For dru in this sense at the beginning of a clause see Rom. ix. 7; 1 Cor. xii. 15; J. xv. 19; xx. 29. The emphasis is on sons. The spirit would not be given if ye were not sons. Others take érv as demon- strative, as a proof that ye are sons; but examples of such usage are wanting. It is not a proof of the fact of sonship
* See International Commentary on Philippians and Philemon, p. 88, and A. B. Bruce, The Humiliation of Christ, p. 431. Also W. Beyschlag, Die Christologie des Neuen Testaments, and Neutestamentliche Theologie, 2 Aufi., AVOID Dou geld,
Cu. IV.] THE EPISTLE TO THE GALATIANS. 137
that the apostle is giving, but a consequence of it. Comp. Rom. viii. 16, where the witness of the Spirit attests the sonship.
The Spirit of his Son. The Holy Spirit which animated Jesus in his human life, and which, in the risen Christ, is the life-principle of believers. See 1 Cor. xv. 45, and comp. Rom. viii. 9-11. The Holy Spirit is called the Spirit of Christ, Rom. viii. 9, 10, where Paul uses Spirit of God, Spirit of Christ and Christ as convertible terms. The phrase Spirit of Jesus Christ only Philip. i.19. In J. iii. 34 Christ is repre- sented as dispensing the Spirit. He is fully endowed with the Spirit (Mk. i. 10; J. i. 82): he sends the Spirit from the Father to the disciples, and he is the burden of the Spirit’s testimony (J. xv. 26; xvi. 7, 9,10, 15). The Paraclete is given in answer to Christ’s prayer (J. xiv. 16). Christ identifies his own coming and presence with those of the Spirit (J. xiv. 17, 18). Paul identifies him personally with the Spirit (2 Cor. iii. 17).