Chapter IV.
(Vers. 1, 2.)
(Verse 1, 2.) However, I say that as long as a child is an heir, he is no different from a slave, even though he is the lord of all; but he is under guardians and managers until the time set by his father. It is true that fathers have established the law, and they have determined at what age the subject should become an adult; so that as long as he is a child, he cannot use his freedom, nor rule like an heir; but he is similar to the condition of guardians or managers, almost like slaves. By this example, it is proven that those who were under the Law were considered to have little worth and did not have freedom because they were subject to the condition of the Law due to sin.
(Vers. 3.)
(Verse 3) So also, when we were children, we were enslaved under the elements of this world. The word "elements" here refers to both the new moons and the Sabbaths; for the new moons are lunar days which the Jews observe, while the Sabbath is a day of rest. Therefore, before the promise came, that is, before the gift of God's cleansing grace justified those who believe, we were like imperfect and childish ones under the Law of God, enslaved to guardians and teachers; for our freedom was subject to the cause of sin. However, the Jews, like the pagans, did not hope for anything from the elements, but they worshiped the creator God in the creature.
(Vers. 4, 5.)
(Verse 4, 5.) But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. The fullness of time is the complete time that had been predetermined by God the Father when he would send his Son, to be born of a Virgin and become man, subjecting himself to the Law until the time of baptism, in order to show how sinners, cleansed and freed from the yoke of the Law, would be adopted as sons by the grace of God, as he had promised to those redeemed by the blood of His Son. But it was necessary for the Savior to be made under the Law, as if a son of Abraham according to the flesh; so that he, being circumcised, might appear to be the one who was promised to Abraham, coming to justify the Gentiles by faith, having the sign of him to whom the promise had been made. Therefore, it was no longer necessary for anyone to be circumcised; because the sign ran until the one who was promised came, to restore faith, in which Abraham was justified in his foreskin, so that for those who believe, circumcision is not necessary. But Abraham was circumcised for this reason, because he believed he would have a son, in whom all nations would be blessed. Therefore, the sign continued until the coming of the promised one. But if they believed what Abraham believed, circumcision would not have been necessary. Otherwise, someone might argue, if Abraham believed and was circumcised, why are believers not circumcised?
(Vers. 6.)
(Verse 6) And because you are sons of God, God has sent the Spirit of his Son into our hearts, crying out: Abba, Father. From these beginnings, he continues to write, saying: And because you are sons of God; and he refers to the Jews, when he says: God has sent the Spirit of his Son into our hearts. But when he speaks of the Gentiles, who were previously enemies but now believe in Christ, there is no doubt that the Jews who believe are also called sons of God, as it is well known that they have long been called by this name. For they had received the name of God as an image, so that it might be confirmed later through Christ; for it was not full without the Spirit. This is what he says to the Romans: The Spirit himself gives testimony to our spirit that we are children of God (Romans 8:16). For in order to prove that we have been adopted by God as his children, he has given us his Spirit, who shows the sign of the Father in the children, so that, because we would not dare to say this in our weakness and unworthiness, he prompts us to dare to say: Abba, which means Father. In conclusion, it has long been forbidden for the Jews to say this.
(Vers. 7.)
(Verse 7) Therefore, he is not a slave but a son. He is not a slave because he has been taken away from the power of the Law and made a partner of the blessing of the Son of God. But if a son, then also an heir through God. There is no doubt that someone adopts a son in order to make him an heir. But an inheritance comes from the death of someone; so why are mortal heirs called his, who always lives? But the Scripture speaks in our language so that we can understand; for in order to show that the father will give his possessions to his sons, it calls what he will give an inheritance.
(Vers. 8.)
(Verse 8.) But indeed at that time, while being ignorant of God, you were serving those who by nature are not gods. Because previously, by ignorance, they would sin while serving idols, it indicates to them easily unknown, as it says in Genesis Abimelech to God: 'Lord,' he said, 'will you destroy a nation that is ignorant?' (Gen. XX, 4)
(Vers. 9.)
(Verse 9) But now that you have come to know God, or rather to be known by God, how is it that you are turning back again to the weak and worthless elemental forces? Do you desire to be enslaved to them all over again? He is clearly referring to their previous behavior, noting that after they came to know God, they began to follow the ways of the pagans. And he adds more: These people did not truly know God, but they were known by God. For even though they did not seek after God, He called them to His grace. And yet, they were ungrateful and turned back to the things they worshipped before they knew God – these weak and worthless elemental forces – instead of fully devoting themselves to Christ, in whom the fullness of the divine nature dwells. The weak and needy elements are said to be imperfect because they lack self-sufficiency to govern the world. But in Christ, there is perfect salvation.
(Vers. 10.)
(Verse 10.) They observe days, and months, and seasons, and years. What the elements are saying, it now declares. The sun makes the day, the moon's course the months: but the seasons are spring, summer, autumn, winter: these four, having completed their own number, make the year. Therefore, those who observe the days say, for example: It is not appropriate to leave on the day after tomorrow; for after tomorrow, nothing should be begun: and thus they are more easily deceived. But those who worship the months, investigate the course of the moon, saying, for example: Instruments should not be completed on the seventh moon; a servant should not be brought home on the ninth moon, for example: and through these things, misfortunes tend to occur more easily. But they observe the seasons in this way, as they say: Today is the beginning of spring, it is a holiday, tomorrow is the Vulcanalia. And they say such things again: The future is uncertain, it is not allowed to leave the house. They celebrate the years in this way, as they say: On the Kalends of January, the new year begins, as if the years are not completed daily: but in order to recall the memory of that two-faced Janus, they use this superstition, which should be far from the servants of God. For if God is loved with all the heart, by His favor alone, there should be no fear or suspicion of these things; for whatever is done simply under the devotion of God can succeed prosperously.
(Vers. 11.)
(Verse 11.) I fear lest I have labored in vain among you. The Galatians had been subverted in two ways: after receiving God's grace, they not only turned back to the Law, but also to their former errors. They were easily led astray by the Law, observing days and months; they were drawn to the observance of the Sabbath and new moons. Therefore, he says, I fear that I have labored in vain among you; for he saw them progressing for the worse, so that they could even completely depart from Christ.
(Vers. 12.)
(Verse 12) Be as I am; for I am as you are. He says this so that they may make efforts to correct themselves, for it is not impossible for them to be like him, since he himself was once a human like them. And when he was in error, persecuting the Church, he was corrected and converted. Brothers, I beseech you, you have not harmed me. Now he acts more gently with them and begins to remember their good deeds, so that after receiving great corrections, they may be refreshed by hearing about their good works and may reform themselves through the works that have been given to them. Thus, they will not be further challenged by harsh rebukes and become even more embittered. Nevertheless, he says that they have not harmed themselves; for their sin condemns them: for the apostle had fulfilled the duty of dispensation entrusted to him, that he might preach to them with all diligence, as the Lord says to the prophet Ezekiel: 'You,' he says, 'preach: if they listen to you, you will gain them; if not, you will save your own soul (Ezekiel 3:21).'
(Vers. 13, 14.)
(Vers. 13, 14.) You know that it was because of a bodily ailment that I preached the gospel to you at first, and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. What then has become of your blessedness? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. For, having suffered scandal, they could say, 'What is the virtue or hope in this faith, when its minister is so humiliated?' But because they had already infected their minds with future hopes, they did not fear present outcomes for the sake of Christ's name, being certain that our faith has dignity not in earthly matters but in heaven, and that great rewards will be given for these tribulations. It puts shame in them; for after these praiseworthy acts they had been overcome, so that they seemed deserving of blame. But as you received me as an angel of God, even as Christ Jesus. This they commend in them, that he was not deformed by afflictions among them, but rather commended, knowing that he suffers destruction for those who believe. So just as they received the Apostle as an angel of God, believing that the gift of God is what he preaches, thus they offer it to him, as if to the author himself, the Lord Jesus Christ.
(Vers. 15.)
(Verse 15.) So what was your happiness then? He says that these people were blessed among other churches, because the apostles were not discouraged by injuries, but grew in faith. I bear witness to you that, if it were possible, you would gouge out your own eyes and give them to me. Their vow in religion was so complete that not only were they well received by them, but they were also found to be strong in faith. And what is more commendable, they offered almost everything to be destroyed. From this, it hurts more because such great love had been undermined by wicked teaching.
(Vers. 16.)
(Verse 16) Therefore, have I become your enemy by telling you the truth? This means that it cannot happen that I am your enemy, he says, whom I have experienced such great obedience from. But because no one wants to be accused of being wrong, therefore I seem to be your enemy, justly reproaching you.
(Vers. 17.)
(Verse 17) They envy you, but they want to exclude you so that you may envy them. The jealousy of the Jews signifies their downfall; for seeing them prosper in the gospel and having such great charity towards the apostle, they acted in order to deceive them. For they were enemies of the apostles because of the law, so that by maintaining the name of the Savior, they could make them Jews and rejoice in their downfall. For they would not tolerate the hearing of the promised grace given to the uncircumcised Gentiles. Therefore, they wanted to imitate their predecessors, so that they would be circumcised like them.
(Vers. 18.)
(Verse 18.) However, strive for the better gifts, always strive for what is good, not only when I am present with you. The better gifts are spiritual, which will have an effect before God when imitated. These spiritual goods are the ones that he wants to be always imitated, not for a short time, as before, or only in his presence, but he wants them to continue in goodness from now on.
(Vers. 19.)
(Verse 19) My little children, for whom I am again in the pain of childbirth until Christ is formed in you! Previously, he had begotten them in baptism through faith, but because they were found to be deformed and weak, as if through a premature birth, now with the pain of counsel he is reforming them in Christ. For although they conceive faith, they are least aware of the meaning of faith and are denied to have Christ formed in their souls; for if they had understood the grace of God in Christ, they would not have turned back to Judaism after having faith.
(Vers. 20.)
(Verse 20.) However, I wish to be present now among you and to change my tone, for I am perplexed about you. The one who is present wants to argue with them, to change his tone from praise to condemnation of them, so that they may be confused in two ways, both about their own error and the shame of the Apostle, which he suffered among those whom he had preferred to them.
(Vers. 21, 22.)
(Verse 21, 22.) Tell me, you who want to be under the Law, have you not read the Law? For it is written that Abraham had two sons: one by a slave woman, and one by a free woman. This is found in Genesis, because when Sarah could not conceive, for she was barren, she offered her slave woman, Hagar, to her husband Abraham as a concubine so that what she had given birth to would be adopted by her. So it came to pass that Ishmael was born to Hagar. But then, by the will of God, a son was promised to Abraham by his wife Sarah, who was barren. She bore Abraham Isaac. Then Abraham began to have two sons, one from a slave woman and one from a free woman.
(Vers. 23, 24.)
(Ver. 23, 24.) But he indeed who was born of the slave woman was born according to the flesh; but he of the free woman was born through promise; which things are said allegorically. For Isaac, who was born of the slave woman, was born according to the flesh; but Isaac, who was born through promise, was not according to the flesh, but according to the power of God; for Sarah was old and barren. For Isaac was born as a type of Christ; therefore these things are said allegorically, so that they may signify different things about the persons of Ishmael and Isaac. Ismael indeed signifies the nativity of the Jews, or of those who are slaves to sin; but Isaac signifies that of Christians, because they are born in freedom; for he is free who receives the remission of sins.
For these are the two Testaments. Moses, taking the blood of the calf in a basin, sprinkled the people, saying: This is the blood of the Testament, which God hath enjoined unto you. (Exodus XXIV, 8). This is what he said: One indeed is from Mount Sina, engendering unto bondage, which is Agar. For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free: which is our mother. For it is written: Rejoice, thou barren, that bearest not: break forth and cry, thou that travailest not: for many are the children of the desolate, more than of her that hath a husband. This law held guilty the sinners, and they began to be servants of sin, becoming as the sons of Hagar, just like slaves.
(Vers. 25.)
(Verse 25.) But Mount Sinai is in Arabia, which corresponds to the present Jerusalem, and is in slavery with her children. For Agar signifies the earthly Jerusalem, that is, the synagogue, which generates into slavery; for those who are generated by her are under sin.
(Vers. 26.)
(Ver. 26.) But the Jerusalem which is above is free, which is our mother. This, which is called our mother, is the rule of the mystery of the Lord, through which we are born again into freedom, just as she herself is free. Therefore, she is also called heavenly, because heaven is her abode: and those whom she generates will be there with her, as the Lord says: Father, those whom you have given me, I want them to be where I am, and they will be with me (John 17:24). This is eternal life; because those who believe are born again through it. For it is also said of the Lord that what is done in him is life. For just as the Father has life, so he has also given life to the Son, and life was the light of men (John 5:26). This life and light is the mother of the faithful. In Isaiah it is stated:
(Vers. 27.)
(Verse 27) For it is written: Rejoice, O barren one who does not bear; break forth and cry aloud, you who are not in labor! For the children of the desolate one will be more than those of the one who has a husband. (Isaiah 54:2). This earthly Jerusalem is said to have a husband, for she gives birth according to the flesh; but the heavenly Jerusalem, which is called our mother, is said to be barren, for she does not give birth according to the flesh, nor does she suffer the pains of labor. But she who produces without passion, spiritually exclaims with joy; for the desolate one (from whom, if not from Adam, who followed a desolate life to death), now has more children than she who has a husband, that is, those she generates carnally. For there are many more Christians than Jews, as it is said in the Apocalypse: 'And I saw a great multitude, which no man could number, of all nations and tribes' (Rev. 7:9).
(Vers. 28.)
(Verse 28.) But you, brothers, are children of the promise, like Isaac. This means that you are not children of the flesh, but children of God. For Isaac was born as a type of the Son of God, and you should understand that those who are made children of God through conversion become children of the flesh. However, if they repent, they are children of God.
(Vers. 29.)
(Verse 29) But as it was then, the one born according to the flesh persecuted the one born according to the Spirit; so it is now also. Not only Ishmael was born according to the flesh, but also Esau; for he himself was born as a type of the Jewish people. Concerning him, it is written by the prophet Malachi: 'I have loved Jacob, but I have hated Esau' (Malachi 1:3). Here Jacob persecuted, who was born as a figure of the Christian people, and was called Israel, that is, a man who sees God (Genesis 27:41). Similarly, he indicated that the Jews persecuted the Christians out of envy; therefore, they cunningly deceived the Galatians by their carnal tactics.
(Vers. 30.)
(Verse 30.) But what does Scripture say? Cast out the slave woman and her son; for the son of the slave woman shall not be heir with my son Isaac. These words are from Sarah, who symbolizes the heavenly Jerusalem, giving birth to Isaac through the promise; so that, with the son of the slave woman, that is, the Jewish people, being cast out because of unbelief (for they are the slaves of sin, to whom forgiveness of sins is not given), the son of that free heavenly Jerusalem shall be the heir, who is the new people of the kingdom of heaven.
(Vers. 31.)
Therefore, we are not slaves of the son, but free, by which freedom Christ has set us free. So we were slaves of the son, while we were subject to sins: but having received the forgiveness of sins from Christ, we have been set free.