1Now I say, as long as the heir is a child, he does not differ at all from a slave although he is owner of everything, 2but he is under guardians and managers until the date set by the father.

Paul now moved on to an example from Roman culture to further illustrate what he was previously explaining. Apparently, even legitimate Roman sons didn't have access to their inheritance, until the arrival of a date set by their father. Paul made this point to show the equality of Jews and Gentiles. In one sense, because they are naturally connected to the Torah by their upbringing, Jews could already be considered "children of God," but this does not automatically mean they have a claim on the inheritance or promises of the Abrahamic covenant; this is especially true on an eternal level. Both Jews and Gentiles are descendants of Adam; therefore, Jews are no different than Gentiles (or "slaves") with no natural connection to the Torah, because we are all made equal by a sinful nature.

3So also we, while we were children, were held in bondage under the elemental things of the world.

Notice Paul used the word "we," which means Jewish people are included. "Elemental things of world" refers to sin in general. His point was that whether you have a natural, a legal, or no connection to the Torah at all, we are all under the bondage of sin before we come to faith. (This parallels his teachings in Romans chapter 2, specifically verse 12.)

4But when the fullness of the time came, God sent forth His Son, born of a woman, born under the Torah,

The phrase "fullness of the time" can be interpreted to mean "the specific time appointed by God." Let's think about this for a moment: why did God send Yeshua in the first century? Is it possible that first century Israel contained the perfect religious expression for Yeshua to be a part of? In other words, the Temple service, the liturgy, the way the Sabbath was kept, the Holidays, and the rest of the Jewish culture was the appropriate expression of faith to be lived out by our Master Himself. It's true that some were not adhering to the ideals of this expression with a pure heart, but we know that the Master was faithful in His expression, and He is our primary example. This is a fact worthy of serious consideration.

To clarify any assumption that the Messiah was a supernatural being, Paul indicated that God's Son was born of a woman. Rather than thinking that the Messiah was above humanity, Paul emphasized that he was born of a woman, just as we all were. The writer to the Hebrews similarly said: "[He was] tempted in all things as we are, yet without sin" (Hebrews 4:15). He went on to say that he was born "under the Torah." What does it mean to be "under the Torah?" The context of Romans 6:14-15 indicates that being “under Torah” means you are under the condemnation of the Torah. Additionally, in 1 Corinthians 9:20-21, Paul labeled those who rely on legal Jewish status for salvation as those who are “under Torah.” Just like the term "flesh" has many connotations but ultimately refers to the sinful nature, so too this phrase has different connotations but always ultimately refers to being "under the condemnation of the Torah.” How was Yeshua born "under the condemnation of the Torah" then, since He never sinned?  Paul was not stating that Yeshua was a sinner; rather, he was referring to the fact that the Master was subject to a fallen human nature (in a physical sense) and would one day take upon himself the condemnation of the Torah. To be clear, the Master did not sin but physically speaking he experienced life as a human being in the same way all since Adam have.

5so that He might redeem those who were under the Torah, that we might receive the adoption as sons.

The Master voluntarily took upon Himself the condemnation of the Torah, to redeem the rest of us, those who are actually under the condemnation of the Torah via our violation of Torah. This was done so that we can be adopted children. As the only begotten of the Father, Yeshua is the only true Son and heir. The rest of us, Jews and Gentiles, are adopted.

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.

Paul could be saying "the proof that you are children of God is that, through the Spirit, you have a desire for God." In other words, by the Spirit, we experience that deep connection to God, like a child would to his father. "Abba" is the Aramaic way of saying "father," and conveys more of an intimate sense (similar to the English word "dad" being a little more intimate than the word "father").

8However at that time, when you did not know God, you were slaves to those which by nature are no gods. 9But now that you have come to know God, or rather to be known by God, how is it that you turn back again to the weak and worthless elemental things, to which you desire to be enslaved all over again? 10You observe days and months and seasons and years. 11I fear for you, that perhaps I have labored over you in vain.

Paul now reminded the Gentile Believers of the time before they came to faith, when they worshipped idols. He did this to once again remind them of the positive changes they experienced in their lives. Apparently, the Gentile Believers were returning to pagan practices, specifically related to pagan holidays. Paul feared that he had taught them in vain. This is ironic language, because Paul clearly didn't think that the Gentiles who were genuinely changed by the Spirit could go back to their pagan life in any sort of permanent way (as is attested by his other epistles). The Gentile Believers were facing persecution because they were not submitting to the teaching of the Influencers. Apparently, being shut out from the Jewish community motivated some to return to their pagan communities, and even to participate in the pagan festivals.

12I beg of you, brethren, become as I am, for I also have become as you are. You have done me no wrong;

Paul was now, perhaps, trying to soften the tone of his letter. His plea was for them to return to their previous position as redeemed Gentiles, continuing to learn the ways of God. In other words, he was asking them to return to what he had taught them. In his presentation of the Good News, Paul made it clear that Jews and Gentiles are on the same level.  Why would the Gentile Believers now accept a message that put a distinction between them?