Galatians 4 · The Lantern

Now I say, That the heir, as long as he is a child, differs nothing from a servant, though he be lord of all;

But is under guardians and managers until the time appointed of the father.

"Guardians and trustees" could be taken as the prophets, by whose words we were made ready, day by day, for the coming of the Savior, just as the law of Moses is described above as a custodian.… Or the phrase could be taken to refer to priests and princes, who then held power over the people and are now a reflection of God's purpose.

That is, the father determined that he should manage nothing until the legally appointed age, which he must also obey.

Fourthly, he touches on the correspondence of time, when he says, "until the time appointed by the father," because just as the heir is under tutors for a definite period of time fixed by the father, so the Law had a time fixed by God determining how long it was to endure and how long the heir, i.e., the Jewish people, were to be under it.

Even so we, when we were children, were in bondage under the elementary principles of the world:

The elements of the world were thought to have in themselves at the same time their own motions and, as it were, certain necessary consequences of the motion of other beings, such as stars, by whose revolution human life was brought under necessity. And so humans served the elements as the stars ordained and the course of the world required.

Why does Paul include his own character in this description? He says not "When you were small, you were subject to the elements of this world" but "When we were small we were in servitude under the elements of this world." This does not have any reference to the Jews, from whom Paul derived his origin.

He applies this simile when he says, "So we also, when we were children, were serving under the elements of the world." First, he applies it as touching the Jews; Secondly, as touching Christ (v. 4).

But when the fullness of the time had come, God sent forth his Son, made of a woman, made under the law,

With Him is nothing incomplete or out of due season, just as with the Father there is nothing incongruous. For all these things were foreknown by the Father; but the Son works them out at the proper time in perfect order and sequence.

Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. They are these; deliverance from the curse of the Law, and promotion to sonship.

Here the Apostle applies to Christ the simile he has proposed. First, he makes the application; Secondly, he discloses the purpose of the reality that corresponds to the simile (v. 5). It should be noted that above, in the simile he proposed, there were four items pointed out in order, as has been said.

To redeem them that were under the law, that we might receive the adoption of sons.

But as for that idle god, who has neither any work nor any prophecy, nor accordingly any time, to show for himself, what has he ever done to bring about the fulness of time, or to wait patiently its completion? If nothing, what an impotent state to have to wait for the Creator's time, in servility to the Creator! But for what end did He send His Son?

"so that we might receive adoption as sons." For he not only freed us from evil, having removed the curse of the law, but also bestowed adoption. And by saying "we might receive" he showed it to be appointed from above, and that we are not able to receive it because of the childishness of our understanding.

Then when he says, "that he might redeem them who were under the law," he sets down the fruit of the reality in which the simile is applied, namely, that the reason why He willed they be subject during that time was that they might become heirs great and free. And he mentions both of these things.

And because you are sons, God has sent forth the Spirit of his Son into your hearts, crying, Abba, Father.

That we may have, therefore the assurance that we are the children of God, "He hath sent forth His Spirit into our hearts, crying, Abba, Father." For "in the last days," saith He," I will pour out of my Spirit upon all flesh.

(Verse 6.) But because you are sons of God, God has sent the spirit of His Son into our hearts, crying out, Abba, Father. Clearly the Apostle Paul mentions three spirits, the Spirit of the Son of God, as in this present place, God has sent the Spirit of His Son into our hearts (Rom. VIII, 14).

Above, the Apostle revealed the gift bestowed on the Jews; here he shows that this gift pertains also to the Gentiles. First, he mentions the gift; Secondly, the means of obtaining it (v. 6); Thirdly, he discloses the fruit of this gift (v. 7). He says therefore that the gift of adoption of sons pertains not only to those who were under the Law but to the Gentiles as well.

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

However then, when you knew not God, you did service to them which by nature are no gods.

These [heretics now referred to], being the disciples of those mentioned, render such as assent to them worse than the heathen. For the former "serve the creature rather than the Creator," and "those which are not gods," notwithstanding that they ascribe the first place in Deity to that God who was the Maker of this universe.

(Verse 8, 9) But at that time, not knowing God, you served those who by nature are not gods. But now, knowing God, or rather being known by God, how are you turning again to the weak and impoverished elemental forces, to which you desire to be enslaved again?

Having disclosed the pre-eminence of the gift of grace and explained it with a human example, the Apostle here censures the Galatians, who scorned this grace, for being ungrateful for so great a gift. First, he censures them for ingratitude; Secondly, he excuses himself, explaining that he does not do this out of hatred or spite (v. 12b).

But now, after that you have known God, or rather are known of God, how turn you again to the weak and worthless elementary principles, to which you desire again to be in bondage?

For as one who has been thought worthy of a divine and desirable name, in those bonds which I bear about, I commend the Churches, in which I pray for a union both of the flesh and spirit of Jesus Christ, "who is the Saviour of all men, but specially of them that believe;" by whose blood ye were redeemed; by whom ye have known God, or rather have been known by Him; in whom endur…

Now these same elements that he has now styled "weak and beggarly" he called above merely the "elements of the world." … And so I think that so long as someone is an infant … he is subject to the elements, namely, the law of Moses.

Then when he says, "But now, after that you have known God, or rather are known by God," he reminds them of the gift received. As if to say: If you had been ignorant and sinned, it could have been tolerated; for other things being equal, sin in a Christian is more grievous than in a pagan.

You observe days, and months, and times, and years.

He tells us himself clearly enough what he means by "elements," even the rudiments of the law: "Ye observe days, and months, and times, and years" -the sabbaths, I suppose, and "the preparations," and the fasts, and the "high days.

Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.

And the proof of this is obvious, because "You observe days," auspicious and inauspicious, "and months and times, and years," i.e., the constellations and the course of the heavenly bodies, all of which observances spring from idolatry, against which Jeremias (10:2) says: "Be not afraid of the signs of heaven which the heathens fear." That observances of this sort are evil and…

I am afraid of you, lest I have bestowed upon you labor in vain.

Observe the tender compassion of the Apostle; they were shaken and he trembles and fears. And hence he has put it so as thoroughly to shame them, "I have bestowed labor upon you," saying, as it were, make not vain the labors which have cost me sweat and pain. By saying "I fear," and subjoining the word "lest," he both inspires alarm, and encourages good hope.

"I am afraid." See, their insides are in turmoil, and Paul is afraid. The phrase "for fear that" still indicates those standing and not yet fully shipwrecked. And it gives them hope that if they are willing to recover, their labor will not be in vain for them; as he said, Remember my toil and sweat for you, and do not frustrate my anguish.

By this practice they are put in grave danger. Hence he says: "I am afraid lest perhaps it was in vain," i.e., fruitlessly, "that I labored" among you. Therefore the faithful must avoid observing such things. Indeed, no suggestion of these things should be found among them, for whatever is done simply out of devotion to God can turn out prosperously.

Brothers, I beg you, be as I am; for I am as you are: you have not injured me at all.

O trumpet of peace to the soul that is at war! O weapon that puttest to flight terrible passions! O instruction that quenches the innate fire of the soul!

"Become as I am." Yet the words are addressed to those from Judea. Become as I am. "Be imitators of me," Paul says, "for I also, having set aside the law, ran to faith." For even I, he says, was as you are, observing the law and carefully practicing it in many respects. "for I also am as you are." I longed intensely for the law as well, but see how I have been changed.

Then when he says, "Be ye as I, because I also am as you," he guides them back to the state of salvation. As if to say: I am afraid for you, lest I have labored in vain among you. But lest this be so, "Be ye as I." In a Gloss this is taken in three ways. In the first way thus: "Be ye as I," namely, abandon the Law as I have abandoned it.

You know how through weakness of the flesh I preached the gospel to you at the first.

And my temptation which was in my flesh you despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

The weakness in my body was no obstacle for you, but you received me as an angel of God, that is, as a messenger, a preacher sent from God (for that is an angel of God); and you received me like Christ Jesus, whom I was preaching to you. And so you truly received Christ Jesus, if you received me as an angel of God, in the same way you received Christ Jesus.

"Rather you received me as an angel of God." How then is it not unreasonable, he says, that one who is being persecuted and driven away should be received by you as an angel, and even as the Lord himself? Yet he is spat upon while he counsels and exhorts those things that lead to salvation.

The second thing that strengthens love among men is mutual love and affection toward one another, according to Proverbs (8:17): "I love them that love me." As to this he says: "but you received me as an angel of God," i.e., with the honor accorded to a messenger announcing God's words: "When you received of us the word of the hearing of God, you received it not as the word of m…

What has become of the blessing you spoke of? for I bear you record, that, if it had been possible, you would have plucked out your own eyes, and have given them to me.

You were satisfied at the time when you received the gospel, because you were zealous at the outset. Yet now, since I do not see the finishing of the edifice, I am forced to say, "where is your satisfaction?"

— [PHOTIUS] "Who then was the blessing to you?" He was someone, not asked as a question, but as if marveling and lifting up their former faith and the blessing upon that faith. What it was, how great it was, wondrous, he says: from what great blessedness you have fallen. Or by interrogation, What was it?

But he then rebukes them for their change of heart; hence he says, "Where is then your blessedness?" As if to say: Did not men think you blessed for honoring me and accepting my preaching? "Where is thy fear, thy fortitude, thy patience and the perfection of thy ways?" (Job 4:6). The third thing that strengthens love is doing good to one another.

Have I therefore become your enemy, because I tell you the truth?

Wherefore the apostle himself also in every case uses stringent language to the Churches, after the Lord's example; and conscious of his own boldness, and of the weakness of his hearers, he says to the Galatians: "Am I your enemy, because I tell you the truth?" Thus also people in health do not require a physician, do not require him as long as they are strong; but those who ar…

He has finished his sentence elegantly, asking: "Have I become an enemy for preaching the truth to you?" He says this to show that his initial bodily ailment in preaching was not so much truth as a shadow and image of truth.… He has tempered this sentence and made it personal because he has addressed it to the Galatians in person.… Today also, so long as we … explain the Script…

Then when he says: "Am I then become your enemy, because I tell you the truth?", he states the cause of a supposed hatred. First, the cause on the part of the Apostle; Secondly, on the part of the false brethren (v. 17).

They eagerly court you, but not well; yes, they would exclude you, that you might court them.

Since emulate signifies two things—one when someone emulates what he finds pleasing because it is good and another when people are emulators because they feel envy—these people, he says, emulate you in a bad way, by which he means that they are imitators through envy.… When he adds the phrase "so that you may emulate them" [meaning] "that you may follow them," he has thus used…

He says this with reference to those evil teachers. "For seeing your conspicuous faith," he says, "they are grieved and all try by every means to rob you of those goods and subject you to their own authority." For that is what he means by writing "that you may emulate them."

Then when he says, "They are zealous in your regard not well," he states another supposed cause, namely, on the part of the false brethren. First, he states it; Secondly, he refutes it (v. 18).

But it is good to be eagerly sought always in a good thing, and not only when I am present with you.

Here he hints that his absence had been the cause of this, and that the true blessing was for disciples to hold right opinions not only in the presence but also in the absence of their master. But as they had not arrived at this point of perfection, he makes every effort to place them there.

He wishes to show that those who now are overturning them, and persuading them to observe to the law, and by this preparing them to become zealous imitators of it, had long ago envied them in the knowledge of the Gospel, when Paul was present and was teaching them.

But he rejects this when he says, "But be zealous for that which is good in a good thing always." As if to say: You ought not to be zealous for them in their teaching; but be zealous for a good teacher, i.e., for me and those like me: "And who is he that can hurt you if you be zealous of the good?" (1 Pet. 3:13).

My little children, for whom I am again in the pains of childbirth until Christ is formed in you,

"Little children," says our teacher, "a little while longer I am with you." That is why Paul also instructs the Galatians in these words: "My little children, with whom I travail in birth again until Christ be formed in you." And again he writes to the Corinthians: "For though you may have ten thousand instructors in Christ, yet you have not many fathers.

He who in another place had spoken like a father now speaks not like a father but like a mother in Christ, so that they may recognize the dutiful anxiety of both parents.

Above, the Apostle dismissed the false cause of his correcting the Galatians; here he discloses the true cause, which is sorrow for their imperfection. First, he expresses the heartfelt sorrow of which he spoke; Secondly, a desire to manifest this sorrow (v. 20); Thirdly, he gives the cause of the sorrow (v.

I desire to be present with you now, and to change my voice; for I stand in doubt of you.

Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning.

"I would indeed be present with you now." — [OECUMENIUS] See love. "I am not content," he says, with letters; I sought to be present with you, and to exchange weeping and mourning for teaching delivered in words, so that, he says, I taught you with weeping. For I too am at a loss what to say about you.

Here someone might say: "Away from us you say these things, but if you were with us, you would not say them," according to 2 Corinthians (10:10): "His bodily presence is weak and his speech contemptible." Therefore, he expresses a desire to manifest his grief more vividly, saying, "I would willingly be present with you now and change my voice." As if to say: I use gentle langua…

Tell me, you that desire to be under the law, do you not hear the law?

"For (it is written) that Abraham had two sons, the one by a bond maid, the other by a free woman; but he who was of the bond maid was born after the flesh, but he of the free woman was by promise: which things are allegorized" (that is to say, they presaged something besides the literal history); "for these are the two covenants," or the two exhibitions (of the divine plans),…

But because in it was prefigured the new testament, the men of God who at that time understood this according to the ordering of the times, were indeed the stewards and bearers of the old testament, but are shown to be the heirs of the new. Shall we deny that he belongs to the new testament who says, "Create in me a clean heart, O God; and renew a right spirit within me"?

Above, the Apostle showed the pre-eminence of grace by a human example; here he proves it on the authority of the Scripture. First, he proposes a fact; Secondly, he expounds its mystery (v. 24); Thirdly, he concludes his proposition (v. 31). As to the first, he does two things: First, he elicits their attention; Secondly, he sets forth his intention (v. 22).

For it is written, that Abraham had two sons, the one by a slave woman, the other by a free woman.

But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of…

"Abraham had two sons." He wishes to show that those who are Abraham's offspring by physical kinship, that is, the Jews, are related by flesh, while those who are brought into Abraham's offspring by faith, that is, the Christians, are offspring of Abraham by promise.

Then when he says, "It is written that Abraham had two sons," he sets forth his intention, saying: The reason I ask whether you have read the Law is that it contains certain things which clearly indicate that the Law must not be retained. And the Apostle mentions specifically the two sons of Abraham. First, he states one point in which they are alike.

But he who was of the slave woman was born after the flesh; but he of the free woman was by promise.

What is the meaning of "after the flesh?" Having said that Faith united us to Abraham, and it having seemed incredible to his hearers, that those who were not begotten by Abraham should be called his sons, he proves that this paradox had actually happened long ago; for that Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, wa…

"But the one of the bondwoman." Properly he speaks of Ishmael according to the flesh. For by the law of nature he was born of the flesh; for Isaac was not by the law of the flesh (How could a hundred-year-old man beget?) but by the individual promise.

Also, they differ as to the manner of procreation, because the son of the bondwoman, i.e., Ishmael, was born according to the flesh, but the one of the free woman, i.e., Isaac, according to the promise. Here a twofold misinterpretation must be avoided.

Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which bears children for slavery, which is Hagar.

Thus, after their simplicity and innocence, did these daughters [of Lot] so speak, imagining that all mankind had perished, even as the Sodomites had done, and that the anger of God had come down upon the whole earth.

Under the sure guidance of the apostle we see how clearly he shows that these two are to be taken allegorically. One may also consider the sons of Keturah under some figure of things to come. The fact that such people did these things is recorded not without purpose but under the guidance of the Holy Spirit.

Then he discloses the mystery when he says, "Which things are said by an allegory." First, he tells what sort of mystery it is; Secondly, he explains it (v. 24). He says therefore: These things which are written about the two sons "are said by an allegory," i.e., the understanding of one thing under the image of another.

For this Hagar is mount Sinai in Arabia, and corresponds to Jerusalem which now is, and is in slavery with her children.

The bond-woman was called Hagar, and "Hagar" is the word for Mount Sinai in the language of that country. So that it is necessary that all who are born of the Old Covenant should be bondmen, for that mountain where the Old Covenant was delivered hath a name in common with the bondwoman.

Mount Sinai is in Arabia. There the law was given to Moses. It is near Jerusalem. That mountain Sinai itself, in the language of the Arabs, is called Hagar. And, it is said, therefore: Hagar and Sarah were types of the two covenants. The slave-girl was a type of the Old Covenant, for she begets servants of the law.

Then he gives the explanation of the mystery when he says: "Sinai is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children." But here a difficulty arises: for since Sinai is almost twenty days journey from Jerusalem, it seems false that Sinai has affinity to [borders on] Jerusalem, as the Apostle says here.

But Jerusalem which is above is free, which is the mother of us all.

These things, brethren, I write to you concerning righteousness, not because I take anything upon myself, but because ye have invited me to do so. For neither I, nor any other such one, can come up to the wisdom of the blessed and glorified Paul. He, when among you, accurately and stedfastly taught the word of truth in the presence of those who were then alive.

Those therefore, who are born of her are not bondmen. Thus the type of the Jerusalem below was Hagar, as is plain from the mountain being so called; but of that which is above is the Church. Nevertheless he is not content with these types, but adds the testimony of Isaiah to what he has spoken...

Then when he says, "But that Jerusalem which is above is free," he discloses the mystery of the free woman. First, he discloses the mystery; Secondly, he refers to a prophecy (v. 27).

For it is written, Rejoice, you barren that bear not; break forth and cry, you that travail not: for the desolate has many more children than she which has a husband.

"Rejoice, you barren that bearest not; break forth and cry, you that travailest not; for she that is desolate has many more children than she that has an husband." In that He said, "Rejoice, you barren that bearest not," He referred to us, for our church was barren before that children were given to her.

(Verse 27.) For it is written: rejoice, O you barren one, who does not bear; break forth and cry out, 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 54:1.) The Synagogue had a husband, the Law; and according to the prophecy of Anna, she who was once barren in children was fertile.

"For it is written," namely in Isaiah (54:1) according to the Septuagint. Here is mentioned the prophecy through which is proved, first of all, that the mother referred to is free, and secondly, that she is fruitful.

Now we, brothers, as Isaac was, are the children of promise.

If, then, God promised him the inheritance of the land, yet he did not receive it during all the time of his sojourn there, it must be, that together with his seed, that is, those who fear God and believe in Him, he shall receive it at the resurrection of the just.

We were born not according to nature but according to grace. For, just as in Isaac's case, it was not the law of nature but that of the gospel that fashioned us. Thus the promise given to Abraham engendered us.

Having disclosed the mystery as to the mothers, he now discloses it as to the sons. First, he differentiates between the sons; Secondly, he sets down the main conclusion (v. 31). He distinguishes the sons on three counts: First, as to the manner of origin; Secondly, as to the feeling of love (v. 29). Thirdly, as to their right to the inheritance (v. 30).

But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now.

Nevertheless what says the Scripture? Cast out the slave woman and her son: for the son of the slave woman shall not be heir with the son of the free woman.

"Since, when we were children," says the same apostle, "we were kept in bondage under the rudiments of the world. And the child, though heir, differeth nothing from a servant, till the time appointed of the father." Philosophers, then, are children, unless they have been made men by Christ.

Above, where the chapter was being interpreted, that: "you who desire to be under the law, do you not hear the law," (Gal. 4:21) we said this was contrived concerning Paul, namely that even the law itself, that is the old covenant, seemed to need to permit the law and Judaism, and behold it has been demonstrated.

Finally, as to their right to the inheritance, they are distinguished by the authority of Scripture: "Cast out the bondwoman and her son" (Gen 21:10).

So then, brothers, we are not children of the slave woman, but of the free.

Galatians4