to redeem
The Greek word for "redeem" is "ἐξαγοράζω" (exagorazō), which means to buy out of slavery or to purchase freedom. In the historical context of the Roman Empire, redemption was a familiar concept, as slaves could be bought and set free. Spiritually, this signifies Christ's sacrificial act to liberate humanity from the bondage of sin and the constraints of the Mosaic Law. This redemption is not merely a transaction but a profound transformation, offering believers a new identity in Christ.

those under the law
This phrase refers to the Jewish people who were bound by the Mosaic Law. The Law, given through Moses, was a guide and a tutor, revealing God's standards and humanity's inability to achieve righteousness on their own. Historically, the Law served to highlight the need for a Savior. In a broader sense, it also applies to all who attempt to achieve righteousness through their own efforts. The Law's purpose was to lead us to Christ, who fulfills its requirements on our behalf.

that we might receive
The Greek word "λάβωμεν" (labōmen) implies an active reception, not a passive one. It suggests that the gift of adoption is available, but it must be accepted. This reflects the personal decision each believer must make to embrace the grace offered through Christ. The historical context of adoption in Roman culture involved a complete change of status, where the adopted person received a new identity and inheritance, mirroring the spiritual transformation believers undergo.

our adoption as sons
The term "adoption" in Greek is "υἱοθεσία" (huiothesia), which means placing as a son. In Roman society, adoption was a legal act that conferred all the rights and privileges of a natural-born child. Spiritually, this signifies the believer's new relationship with God, where they are not merely servants but beloved children with full access to the Father's inheritance. This adoption is a testament to God's love and grace, elevating believers to a status of intimacy and privilege in His family.

(5) To redeem them that were under the law.--To redeem, or ransom, at the price of His death, both Jew and Gentile at once from the condemnation under which the law, to which they were severally subject, placed them, and also from the bondage and constraint which its severe discipline involved.

That we might receive the adoption of sons.--Redemption is followed by adoption. The admission of the believer into the Messianic kingdom, with its immunities from sin and from law, implies an admission into the Messianic family, of which God is the Father and Christ the Eldest Son, "first born amongst many brethren."

Verse 5. - To redeem them that were under the Law (ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ); that he might redeem (Greek, buy off) them which were under the Law. In what way Christ bought God's people off, not only from the curse, but also from the dominion of the Law, has been stated by the apostle above, at Galatians 3:13, "Christ bought us off (Ξριστὸς ἡμᾶς ἐξηγόρασεν) from the curse of the Law by being made on our behalf a curse" (see note). But why, in order to effect this object, was it prerequisite, as it is here implied that it was, that he should be himself "brought under the Law"? The directions which the Law in Deuteronomy 21:22, 23 gave with respect to those "hanged on a tree" were apparently held by Joshua (Joshua 8:29; Joshua 10:26, 27) to apply also to the case of persons so hanged who were not Israelites. If so, does it not follow (an objector may say) that Jesus, even if not an Israelite under the Law, would, however, by being crucified, have fallen under the curse of the Law, and thereby annihilated the Law for all who by faith should become partakers with him, whether Jews or Gentiles? why, then, should be have been brought under the Law? The objection is met by the consideration that, in order that Christ might abrogate the Law by becoming subject to its curse, it was necessary that he should himself be perfectly acceptable to God, not only as being the eternal "Son of his love," but also in the entire completeness of his life as a man, and, therefore, by perfect obedience to the will of God as declared in the Law, under which it had pleased God to place his people. The Law, whatever the degradation which its ceremonial institute inferred for "the sons of God" subjected to it, was, nevertheless, for the time, God's manifest ordinance, to which all who sought to serve him were bound to submit them° selves. They could not be righteous before him unless they walked in all the commandments and ordinances of the Lord blameless (Luke 1:6). That we might receive the adoption of sons (i%na th\n υἱοθεσίαν ἀπολάβωμεν); that is, that our adoptive sonship might be actually and in full measure made over to us. The" we" recites God's people; the same persons as those indicated by the preceding phrase, "those which were under the Law," which phrase was not meant to define one particular class among God's people, but to describe the condition in which God's people had been placed. Their Father had put them under the Law with the view of their being at his appointed time bought off from the Law and admitted to the full enjoyment of their filial privileges. This purpose of their Father, signified beforehand in the promises to Abraham, explains the article before υἱοθεσίαν: it was the adoptive sonship which had been guaranteed to them. Hence the use here of the verb ἀπολάβωμεν instead of λάβωμεν: for the prepositional prefix of this compound verb has always its force; generally denoting our receiving a thing in some way due to us, answering to its force in the verb ἀποδίδωμι, repay: sometimes our receiving a thing in full measure (comp. Luke 6:34, 35; Luke 16:25; Luke 18:30; Luke 23:41; Romans 1:27; Colossians 3:24 2John 8). In Luke 15:27 it is receiving back one lost. The second ἵνα is subordinate to the first; the deliverance of God's people from the Law was in order to their introduction into their complete state of sonship. The noun υἱοθεσία does not appear to occur in any Greek writer except St. Paul; though θέσθαι υἱόν υἱὸς θετός, υἱόθετος ὁ κατὰ θέσιν πατήρ, are found in various authors. After the analogy of other compound verbal nouns with a similar termination (ὁρκωμοσία ἀγωνοθεσία θεσμοθεσία, etc.), it means first the act of adoption, as, perhaps, Romans 8:23; Ephesians 1:5; and then, quite naturally, the consequent condition of the adopted child, as in Romans 8:15; Romans 9:4; and this seems its more prominent sense here. Romans 9:4 suggests the surmise that the term had been in use before among Palestinian Jews, with reference to Israel's state under the theocracy, and that St. Paul borrowed it thence with reference to the Christian Church, in which it found a more complete realization.

Parallel Commentaries ...


to redeem
ἐξαγοράσῃ (exagorasē)
Verb - Aorist Subjunctive Active - 3rd Person Singular
Strong's 1805: From ek and agorazo; to buy up, i.e. Ransom; figuratively, to rescue from loss.

those
τοὺς (tous)
Article - Accusative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

under
ὑπὸ (hypo)
Preposition
Strong's 5259: A primary preposition; under, i.e. of place, or with verbs; of place (underneath) or where (below) or time (when).

[the] Law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

that
ἵνα (hina)
Conjunction
Strong's 2443: In order that, so that. Probably from the same as the former part of heautou; in order that.

we might receive
ἀπολάβωμεν (apolabōmen)
Verb - Aorist Subjunctive Active - 1st Person Plural
Strong's 618: From apo and lambano; to receive; also to take aside.

[our]
τὴν (tēn)
Article - Accusative Feminine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

adoption as sons.
υἱοθεσίαν (huiothesian)
Noun - Accusative Feminine Singular
Strong's 5206: From a presumed compound of huios and a derivative of tithemi; the placing as a son, i.e. Adoption.


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NT Letters: Galatians 4:5 That he might redeem those who were (Gal. Ga)