Galatians 4:7
Parallel Verses
New International Version
So you are no longer a slave, but God's child; and since you are his child, God has made you also an heir.

New Living Translation
Now you are no longer a slave but God's own child. And since you are his child, God has made you his heir.

English Standard Version
So you are no longer a slave, but a son, and if a son, then an heir through God.

Berean Study Bible
So you are no longer a slave, but a son; and since you are a son, you are also an heir through God.

Berean Literal Bible
So you are no longer a slave but a son; and if a son, also an heir through God.

New American Standard Bible
Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

King James Bible
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

Holman Christian Standard Bible
So you are no longer a slave but a son, and if a son, then an heir through God.

International Standard Version
So you are no longer a slave but a child, and if you are a child, then you are also an heir because of what God did.

NET Bible
So you are no longer a slave but a son, and if you are a son, then you are also an heir through God.

Aramaic Bible in Plain English
And therefore you are not Servants but children, and if children, also the heirs of God by Yeshua The Messiah.

GOD'S WORD® Translation
So you are no longer slaves but God's children. Since you are God's children, God has also made you heirs.

New American Standard 1977
Therefore you are no longer a slave, but a son; and if a son, then an heir through God.

Jubilee Bible 2000
therefore, thou art no longer a slave, but a son; and if a son, then an heir of God through Christ.

King James 2000 Bible
Therefore you are no more a servant, but a son; and if a son, then an heir of God through Christ.

American King James Version
Why you are no more a servant, but a son; and if a son, then an heir of God through Christ.

American Standard Version
So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.

Douay-Rheims Bible
Therefore now he is not a servant, but a son. And if a son, an heir also through God.

Darby Bible Translation
So thou art no longer bondman, but son; but if son, heir also through God.

English Revised Version
So that thou art no longer a bondservant, but a son; and if a son, then an heir through God.

Webster's Bible Translation
Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ.

Weymouth New Testament
Therefore you are no longer a slave, but a son; and if a son, then an heir also through God's own act.

World English Bible
So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.

Young's Literal Translation
so that thou art no more a servant, but a son, and if a son, also an heir of God through Christ.
Parallel Commentaries
Matthew Henry's Concise Commentary

4:1-7 The apostle deals plainly with those who urged the law of Moses together with the gospel of Christ, and endeavoured to bring believers 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, so of bondage; they were tied to many burdensome rites and observances, by which they were taught and kept subject like a child under tutors and governors. We learn the happier state of Christians under the gospel dispensation. From these verses see the wonders of Divine love and 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 condescending to dwell in the hearts of believers, for such gracious purposes. Also, the advantages Christians enjoy under the gospel. Although by nature children of wrath and disobedience, they become by grace children of love, and partake of the nature of the children of God; for he will 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. May 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.

Pulpit Commentary

Verse 7. - Wherefore thou art no more a servant, but a son (ὥστε οὐκ ἔτι εῖ δοῦλος ἀλλ υἱός); so then, no longer art thou a bondservant, but a son. "Ωστε, properly "so that," is frequently used by St. Paul for" so then" or "wherefore," to state a final conclusion (cf. ver. 16, below; Galatians 3:24; Romans 7:4, etc.). It here marks the conclusion resulting from the statements of the preceding six verses, viz. of God having sent forth his Son to do away with the Law, subjection to which had marked the nonage of his people, and to raise them to their complete filial position, and of his then sending forth his Spirit into their hearts loudly protesting their sonship. "No longer art thou;" by this individualizing address the apostle strives to awaken each individual believer to the consciousness of the filial position belonging to him in particular. Believe it: in Christ Jesus, thou, thine own very self, art a son! The phrase, "no longer," marks the position of God's servant new, as compared with what it would have been before Christ had wrought his emancipating work and the Holy Spirit had been sent forth as the Spirit of adoption; then he would have still been a bond-servant; he is not that now. This abrupt singling out one individual as a sample of all the members of a class is an instance of the δεινότης of St. Paul's style (comp. Romans 11:17; Romans 12:20; Romans 13:4; Romans 14:4; 1 Corinthians 4:7). The individual cited by the "thou" is neither a Gentile convert only nor a Jewish believer only; it is any member of God's kingdom. "A son," a member of God's family, an οἰκεῖος τοῦ Θεοῦ (Ephesians 2:19), one free of all law of bondage and in full possession of a son's privileges; no sinner, now, under his Father's frown; but accepted, beloved, cherished, honoured with his Father's confidence. And if a son, then an heir of God through Christ (ei) de\ ui(o/ kai\ κληρονόμος διὰ Θεοῦ [Receptus, κληρονόμος Θεοῦ διὰ Ξριστοῦ; and if a son, an heir also through God. So Romans 8:17, "And if children (τέκνα), heirs also; heirs of God, joint-heirs with Christ." The inheritance here meant is the possession of every blessing which the theocratic kingdom entitles its members to look forward to. And the point of this added clause is that no further qualification is needed for our having a vested right in that inheritance, than that which is supplied by faith in Christ, uniting us to him and making us sharers with him; no such qualification, for example, as the Mosaizing reactionaries insisted upon (see Acts 15:1); no observance of ceremonial rites, whether of the Law or of such freaks of heretical" will-worship" as are referred to in Colossians 2:23. Thy faith in Christ (says in effect the apostle) gives thee now for good and all an assured place in whatever inheritance God designs to give his people. The manuscripts 'rod other authorities for the text present considerable variety in the reading of the last words of this clause. The reading adopted by L. T. Tr., Meyer, Alford, Lightfoot, and Hort and Westcott, namely, κληρονόμος διὰ Θεοῦ, is that found in the three oldest uncials, and presents a form of expression which was likely so greatly to surprise the copyist as to set him naturally upon the work of revision; whereas that of the Received Text, κληρονόμος Θεοῦ διὰ Ξριστοῦ, would have seemed to him so perfectly natural and easy that he would never have thought of altering it. The words, "heir through God," taken in connection with the foregoing context, insist upon the especial appointment of the supreme God himself; his intervention displayed in the most conspicuous manner conceivable, through the incarnated Son and the sent-forth Spirit. The believer is here said to be a son and an heir "through God," in the same sense as St. Paul affirms himself to be an apostle "through Jesus Christ and God the Father," and "through the will of God" (Galatians 1:1; 1 Corinthians 1:1); for "of him and through him and unto him are all things," and most manifestedly so, the things composing the economy of grace which the gospel announces (Romans 11:36). The apostle has thus brought back his discourse to the same point which it had reached before in Galatians 3:29. The reader will do well to carefully compare this section of the Epistle (vers. 3-7) with Romans 7:25-8:4 and Romans 8:14-17. With great similarity in the forms of expression, the difference of the apostle's object in the two Epistles is clearly discerned. There he is discoursing the more prominently of the believer's emancipation from the controlling power of a sinful nature, which, under the Law, viewed under its moral aspect rather than its ceremonial, was rather fretted into yet more aggravated disobedience than quelled or overpowered. Here his subject is more prominently the believer's emancipation from the thraldom of the Law's cere-monialism, which in the present Epistle, relative to the troubles in the Galatian Churches, he has more occasion to deal with. Both the one deliverance, however, and the other was necessary for the believer's full consciousness of adoptive sonship; and each was, in fact, involved in the other.

Gill's Exposition of the Entire Bible

Wherefore thou art no more a servant,.... This is a benefit resulting from adoption, and the manifestation of it to the children of God, and supposes them to have been formerly servants; as whilst in a natural state they were the servants of sin, the vassals of Satan, slaves to the world, and the lusts of it, and in bondage to the law; but now being declared to be the sons of God under the witnessings of the Spirit, they are freed from the servitude of sin, from the captivity of Satan, from the slavery of the world, and particularly from the law, and that spirit of bondage which it brought upon them, which is chiefly designed; and from which they are delivered by the spirit of adoption, enabling and encouraging them to cry "Abba", Father; so that they are now no more under the former servile spirit, the spirit of a servant,

but a son; whose spirit, state, and case, are vastly different from those of a servant: the servant has not that interest in his master's affections as the son has; nor that liberty of access to him; nor is he fed and clothed as he is, or shares in the same privileges he does; nor is his obedience performed in the same free generous manner, from a principle of love and gratitude, but in a servile and mercenary way; and though he may expect his wages, he cannot hope for the inheritance; nor does he always abide in the house as the son does. He that is once a son, is always so, and no more a servant: predestination to sonship is immutable; it is God's act to put any among the children, and none can put them out; the covenant of grace, in which this blessing is secured, is unalterable; union with Christ, the Son of God, on which it is founded, is indissoluble; the spirit of adoption, wherever he witnesses, abides as such. They that are the sons of God may be corrected and chastised, as they often are, in a fatherly way; but these corrections are proofs for, and not against their sonship; they may indeed judge themselves unworthy to be called the sons of God, and may be in such frames of soul as to conclude, at least fear, they are not; but still the relation abides, and ever will. They will never more be servants, but always sons. The very learned Mr. Selden (i) thinks the apostle alludes to a custom among the Jews, who allowed only freemen, and not servants and handmaids, to call any Abba, Father such an one, or "Imma", Mother such an one: but this seems to proceed upon a mistaken sense, and rendering of a passage in the Talmud (k), which is as follows, ; which he thus renders, "neither servants nor handmaids use this kind of appellation, Abba", or "Father such an one", and "Imma", or "Mother such an one"; whereas it should be rendered, "servants and handmaids, they do not call them Abba, Father such an one", and "Imma, Mother such an one"; this is clear from what follows. "The Family of "R. Gamaliel" used to call them Father such an one, and Mother such an one"; which in the other Talmud (l) is, "the family of" R. Gamaliel "used to call their servants and their handmaids Father Tabi, and Mother Tabitha"; which were the names of the servant and handmaid of Gamaliel. Rather therefore reference is had to a tradition (m) of theirs, that

"a servant, who is carried captive, when others redeemed him, if under the notion of a servant, or in order to be one, he becomes a servant; but if under the notion of a freeman, , "he is no more a servant".''

Or to the general expectation of that people, that when they are redeemed by the Messiah, they shall be servants no more; for so they say (n),

"your fathers, though they were redeemed, became servants again, but you, when ye are redeemed, , "shall be no more servants";''

which in a spiritual sense is true of all that are redeemed by Christ, and through that redemption receive the adoption of children, and is what the apostle here means.

And if a son, then an heir of God through Christ; which is another benefit arising from adoption. Such as are the children of God, they are heirs of God himself; he is their portion and exceeding great reward; his perfections are on their side, and engaged for their good; all his purposes run the same way, and all his promises belong to them; they are heirs of all the blessings of grace and glory, of righteousness, of life, of salvation, and a kingdom and glory; and shall inherit all things, and all "through Christ": he is the grand heir of all things; they are joint heirs with him; their sonship is through him, and so is their heirship and inheritance; their inheritance is in his possession, it is reserved safe in him; and by him, and with him they shall enjoy it. The Alexandrian copy, and some others, only read, "an heir through God", and so the Vulgate Latin version; and the Ethiopic version only, "an heir of God".

(i) De Successionibus ad Leg. Ebr. c. 4. p. 33. (k) T. Bab. Beracot, fol. 16. 2. Vid. Maimon. Hilch. Nechalot, c. 4. sect. 5. (l) T. Hieros. Niddah, fol. 49. 2. Vid. Massech. Semachet, c. 1. sect. 13. (m) Misn. Gittin, c. 4. sect. 4. (n) T. Hieros. Sheviith, fol. 37. 2.

Jamieson-Fausset-Brown Bible Commentary

7. Wherefore—Conclusion inferred from Ga 4:4-6.

thou—individualizing and applying the truth to each. Such an individual appropriation of this comforting truth God grants in answer to them who cry, "Abba, Father."

heir of God through Christ—The oldest manuscripts read, "an heir through God." This combines on behalf of man, the whole before-mentioned agency, of THE Trinity: the Father sent His Son and the Spirit; the Son has freed us from the law; the Spirit has completed our sonship. Thus the redeemed are heirs THROUGH the Triune God, not through the law, nor through fleshly descent [Windischmann in Alford]; (Ga 3:18 confirms this).

heir—confirming Ga 3:29; compare Ro 8:17.

Galatians 4:7 Additional Commentaries
Sons and Heirs
6Because you are sons, God has sent forth the Spirit of His Son into our hearts, crying, "Abba! Father!" 7Therefore you are no longer a slave, but a son; and if a son, then an heir through God.
Cross References
Matthew 6:24
"No one can serve two masters. Either you will hate the one and love the other, or you will be devoted to the one and despise the other. You cannot serve both God and money.

Romans 8:17
Now if we are children, then we are heirs--heirs of God and co-heirs with Christ, if indeed we share in his sufferings in order that we may also share in his glory.
Treasury of Scripture

Why you are no more a servant, but a son; and if a son, then an heir of God through Christ.


Galatians 4:1,2,5,6,31 Now I say, That the heir, as long as he is a child, differs nothing …

Galatians 5:1 Stand fast therefore in the liberty with which Christ has made us …

but. See on ch.

Galatians 3:26 For you are all the children of God by faith in Christ Jesus.


Galatians 3:29 And if you be Christ's, then are you Abraham's seed, and heirs according …

Romans 8:16,17 The Spirit itself bears witness with our spirit, that we are the …


Genesis 15:1 After these things the word of the LORD came to Abram in a vision, …

Genesis 17:7,8 And I will establish my covenant between me and you and your seed …

Psalm 16:5 The LORD is the portion of my inheritance and of my cup: you maintain my lot.

Psalm 73:26 My flesh and my heart fails: but God is the strength of my heart, …

Jeremiah 10:16 The portion of Jacob is not like them: for he is the former of all …

Jeremiah 31:33 But this shall be the covenant that I will make with the house of …

Jeremiah 32:38-41 And they shall be my people, and I will be their God…

Lamentations 3:24 The LORD is my portion, said my soul; therefore will I hope in him.

1 Corinthians 3:21-23 Therefore let no man glory in men. For all things are yours…

2 Corinthians 6:16-18 And what agreement has the temple of God with idols? for you are …

Revelation 21:7 He that overcomes shall inherit all things; and I will be his God, …

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