But when the fullness of time had come, God sent his Son, born of a woman, born under the law, 5 to ransom those under the law, so that we might receive adoption. 6 As proof that you are children, God sent the spirit of his Son into our hearts, crying out, “Abba, Father!” 7 So you are no longer a slave but a child, and if a child then also an heir, through God.
The phrase “the fullness of time” signifies the culmination of God's divine plan for humanity's redemption. It points to a moment prepared by God from eternity, where historical, cultural, and spiritual circumstances aligned for the Incarnation of Christ. As the prophets foretold, especially in Isaiah 7:14, the Messiah would come as a child born of a virgin. The "fullness" also reflects God's sovereign timing, echoing Ecclesiastes 3:1, which states there is a time for every matter under heaven. At Christmas, this fullness is manifested in the humble birth of Christ in Bethlehem, fulfilling not only the prophetic promises but also the deepest longings of the human heart for redemption and communion with God.
“God sent his Son” emphasizes the divine origin of Christ. This mirrors John 3:16, where God's love for the world manifests in sending His only Son. The eternal Word, as described in John 1:14, became flesh. “Born of a woman” highlights Christ's humanity and fulfills the promise of the Protoevangelium (Genesis 3:15), where the offspring of the woman would crush the serpent's head. This promise finds its fulfillment in the Virgin Mary as she consents to bear the Son of God in humility and faith (Luke 1:38). “Born under the law” indicates that Jesus entered into the covenantal framework of the Mosaic Law. By subjecting Himself to the Law, He perfectly fulfilled it (Mt. 5:17) and redeemed those bound by it. His presentation in the Temple (Luke 2:22-24) and circumcision (Luke 2:21) further illustrate His obedience to the Law, showing solidarity with His people while inaugurating a new covenant.
Christ’s mission is to liberate humanity from the curse of the Law and sin. This liberation parallels the Exodus, where God redeemed Israel from slavery in Egypt (Ex. 6:6-7). Through Christ, we are no longer slaves but adopted sons and daughters of God whereby the Spirit enables us to cry, "Abba, Father." The “Spirit of his Son,” is a gift received through Christ’s redemptive work. The Spirit’s presence in our hearts testifies to our divine adoption, making us heirs to the promises of God (Rom. 8:16-17). This indwelling Spirit was poured out upon the Church at Pentecost (Acts 2:1-4).
The transformation from “slave” to “child” encapsulates the essence of salvation. Sin enslaved humanity (John 8:34), but Christ’s coming, marked by humility and love at Christmas, initiates our liberation. As children of God, believers are now heirs to the kingdom, fulfilling the promises made to Abraham (Gen. 12:2-3; Gal. 3:29). This inheritance, however, calls for a response: to live in the freedom of God’s grace and to witness to His love as adopted children empowered by the Spirit. Christmas is not merely the celebration of Christ’s birth, but also the beginning of our journey into divine sonship.
Almighty God, in the fullness of time, You sent Your Son, born of a woman, to redeem us and make us Your children. As we gaze upon the Christ Child in the manger, may we marvel at Your love that transforms us from slaves to heirs of Your eternal kingdom. Fill our hearts with the Spirit of Your Son, that we may cry out with joy, “Abba, Father,” and live as Your beloved children. This we pray through Christ our Lord. Amen!
Sources
- McSorley, Joseph. An Outline History of the Church by Centuries (From St. Peter to Pius XII). 2nd ed., B. Herder Book Co., 1944.
- Orchard, Bernard, et al. A Catholic Commentary on Holy Scripture. Feb. 1953.
- Chiu, José Enrique Aguilar, et al. The Paulist Biblical Commentary. Paulist Press, 2018.
- Faculty of the University of Navarre. The Navarre Bible: New Testament Expanded Edition. Four Courts / Scepter, 2008.
- Brown, Raymond Edward, et al. The New Jerome Biblical Commentary. Prentice Hall, 1990.
- Charpentier, Etienne. How to Read the Old Testament. Translated by John Bowden, 1981.
- Komonchak, Joseph, et al., editors. The New Dictionary of Theology.
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