Commentary on Galatians 6:11-18

Text in red are my additions.

 

CONCLUSION OF THE EPISTLE

 
A Summary of Galatians 6:11-18~Taking the pen of his secretary into his own hand St. Paul gives some final and solemn counsels to the Galatians, summing up the polemical and doctrinal parts of the Epistle (verses 11-15), auguring peace to those who will follow his rule (verse 16), uttering a prayer of confidence in the final triumph of his labors (verse 17), and wishing the Galatians an affectionate farewell (verse 18).

Gal 6:11. See what a letter I have written to you with my own hand.

See what a letter. Better, “See with what large letters.” This is the usual sense of πηλικοις (= pelikois = large). The word γραμμασιν (= grammasin = letters) in the dative plural cannot signify anything but the character or dimensions of the letters; the reference is not to the Epistle or letter he has written (Lagrange). St. Paul writes this autograph himself with large letters because of the importance of these final words, and to set out in relief again his authority.

I have written to you. Literally, “I have written to you with large letters.” See the arrangement of the words in the Greek text. εγραψα (= egrapsa) is doubtless the epistolary aorist, since it refers only to the autograph.

Gal 6:12. For as many as desire to please in the flesh, they constrain you to be circumcised, only that they may not suffer the persecution of the cross of Christ.

As many as. These words refer to the false teachers.

In the flesh, i.e., among men (St. Chrysostom), or in a worldly way, or according to the flesh and an earthly standard.

They constrain, i.e., they are putting pressure on you.

Only that. The motive behind the actions of the Judaizers was to avoid being persecuted as believers in a crucified Messiah whose death meant the redemption of mankind and the abrogation of the Law. The uncircumcised Christians were exposed to the hate and persecution not only of the pagans, but especially of the Jews.

Gal 6:13. For neither they themselves who are circumcised, keep the law; but they will have you to be circumcised, that they may glory in your flesh.

A proof that the false teachers are not sincere is that they themselves do not keep the Law.

They themselves, etc., i.e., the Judaizers, did not observe the whole Law, but only as much of it as seemed to their advantage. The reason these false Christians wanted others to be circumcised was on account of their preference for Judaism and for their own nation, and also in order to be esteemed by the Jewish chiefs; they wanted to insist that circumcision, the distinctive mark of Judaism, was necessary for salvation, and hence something very much to their credit.

Gal 6:14. But God forbid that I should glory, save in the cross of our Lord Jesus Christ; by whom the world is crucified to me, and I to the world.

St. Paul aspires to something far higher than the fleshy mark of circumcision wherein to glory; this is mere human glory. He will glory in nothing, save the cross of his crucified Saviour, the one true source of justification and salvation. To the Jews the cross was a sign of ignominy and malediction, but to the Christians it was the cause of salvation and the chief object of the preaching of St. Paul and the other Apostles (Acts 2:22, 26, 38; 1 Cor 2:2; 2 Cor 4:8, etc.).

By whom. Better, “Whereby” (δι ου). The Greek Fathers make δι ου refer to cross rather than to Christ, and this seems to agree better with the context (see NAB, RSV. The LEB retains the reference to Christ, i.e., by whom, instead of by or through which). The cross is the means, the instrument of redemption, through which, by reason of his union with Christ crucified, the Apostle is dead to the world, that is, to the reign of sin (1 Cor 1:20; 2 Cor 4:4; Eph 2:2), and the world is dead to him (Gal 2:20); in other words, all ties between him and the wicked world are broken.
The per quem of the Vulgate supposes Christ as the antecedent of δι ου.

Gal 6:15. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.

This verse contains the same thought as v. 6. In the new order of things, which has been established by means of the cross of Christ, circumcision or uncircumcision, as pertaining to this carnal world, avails nothing; the only thing that counts is a new creature (cf. 2 Cor 5:17; Rom 1:25; Heb 4:13), i.e., elevation to the supernatural state of grace by which we become adopted sons of God and heirs of heaven.

In Christ Jesus (Vulg., in Christo Jesu), though well supported, is doubtless to be omitted here, as coming from verse 6.

Euthalius in the fifth century, Syncellus in the eighth century, and Photius in the ninth century said that this verse was quoted from the apocryphal work called, The Assumption of Moses; but in the only portion of this latter work which has come down to us, and which appeared around A.D. 7 , this passage does not occur. The apocryphal work in which it is found is of a later date, and doubtless borrowed the passage from our Epistle.

Gal 6:16. And whosoever shall follow this rule, peace on them, and mercy, and upon the Israel of God.

This rule, i.e., of glorying only in the cross of Christ (verse 14), and of being a new creature (verse 15). Those who follow such a rule will enjoy peace in union with Christ, and will experience God’s mercy as the source of their present peace and of their ultimate salvation.

The Israel of God, i.e., the real Israel, all true Christians, whether of Jewish or Gentile origin, as opposed to the merely carnal descendants of Abraham.

Gal 6:17. From henceforth let no man be troublesome to me; for I bear the marks of the Lord Jesus in my body.

From henceforth, i.e., for the future (του λοιπου), let no one trouble the Apostle about his doctrine, his Apostolate or the like. If anyone say that he is not a true servant of Christ, the refutation of such a calumny is found in the sufferings and marks of persecution which he bears on his body as a proof of his dependence on and of his fidelity to his Master (2 Cor 11:23-25; Acts 14:18). The allusion in  στιγματα (“stigmata”) is to the marks with which masters used to brand their slaves as an indication of proprietorship, or to the sacred signs that were set on persons or things under the protection of a god or goddess as a mark of their consecration to the deity. St. Paul is the property of his divine Master, he is consecrated to Him, and therefore is above all the troubles and molestations of a lower order. There is no question here of such stigmata as were imprinted on St. Francis of Assisi.

Gal 6:18. The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.

The Apostle terminates his letter with an affectionate salutation. He calls the Galatians by the tender term of brethren to show that notwithstanding their mistakes and unfaithfulness, he loves them and wishes them well. The mention of spirit seems to be a last reminder of the great theme of the whole letter, namely, that true life lies not in the flesh, or fleshy practices, but in the spirit, that is, in the life of grace.

All personal greetings are absent from the close of this Epistle, perhaps because, like the Epistle to the Ephesians, it was intended to be a circular letter to several towns. The letter is addressed to the churches (plural) of Galatia. Karl Schelkle suggests that the absence of personal greetings is the result of the tensions between St Paul and the Galatians. He bases this on the absence of St Paul’s usual thanksgiving at the opening of this letter, its being replaced  with an exasperated statement of amazement that the Galatians are deserting the gospel (see Gal 1:6-9).

Commentary on Galatians 6:7-10

WE MUST DO GOOD IN VIEW OF THE JUDGMENT TO COME

A Summary of Galatians 6:7-10~As a last and supreme motive why the Galatians should be zealous and instant in good of every kind St. Paul reminds them of the judgment to come. Reflection on this salutary truth will give weight and fuller meaning to all the advice he has given them.

Gal 6:7. Be not deceived, God is not mocked.

Some scholars connect this verse and its severe warning with what has been said in the preceding verse regarding the duty of giving temporal assistance in exchange for spiritual benefits. But since that duty, while certain, is after all not of the most serious nature and not the most definite and precise, it would seem that the grave admonition of the present verse has reference rather to the obligation of living a Christian life in general, of living by the spirit and not according to the flesh. To profess Christianity, and yet obey the lusts and promptings of the lower nature is surely to mock God, and to prepare for one’s self a terrible judgment.

Gal 6:8. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall reap corruption. But he that soweth in the spirit, of the spirit shall reap life everlasting.
This verse is explanatory of the preceding one. The harvest depends chiefly upon the kind of seed that is sown and upon the soil in which it is sown. If one sows in the flesh, then he must expect the corruption which alone the flesh can produce; but if, in the spirit, i.e., if one performs good works which proceed from the grace of God in his soul, he will reap as his harvest life everlasting. This verse is a proof that good works done in and through grace can merit eternal life as their recompense.

Spirit here does not mean the Holy Ghost, but grace, the supernatural principle of the spiritual life.

Gal 6:9. And in doing good, let us not fail. For in due time we shall reap, not failing.

There is question here of perseverance in doing good, in performing those acts and deeds that proceed from God’s grace in the soul.

Let us not fail, i.e., let us not grow weary or faint-hearted, for at the time appointed by the Master of the field we shall reap our eternal harvest, provided we persevere.
The Greek Fathers give a peculiar interpretation to not failing, namely, that the reaping of the heavenly harvest will be without lassitude or fatigue.

Gal 6:10. Therefore, whilst we have time, let us work good to all men, but especially to those who are of the household of the faith.

The practical conclusion now drawn is that during the present life we should try to do as much good as possible (Cornely, Lightfoot) to all the world, but in particular to those of the faith of Christ. Christians are considered as members of the household of God.

Commentary on Galatians 6:1-6

Text in red are my additions.

HOW WE SHOULD EXERCISE OUR ZEAL FOR OTHERS

A Summary of Galatians 6:1-6~Paul now shows the Galatians how they are to regulate their conduct toward others. They should correct with meekness those who err, should help to carry others’ burdens, should be on their guard against self-deception, should let their own deeds speak for them, and give material assistance to those who have instructed them.

Gal 6:1 Brethren, and if a man be overtaken in any fault, you, who are spiritual, instruct such a one in the spirit of meekness, considering thyself, lest thou also be tempted.

Life by the spirit is not an impeccable existence; and hence the Apostle tells the Christians that if one of their number should out of frailty commit some fault, they ought with kindness and humility to instruct him.

Be overtaken, i.e., be surprised by sin, yielding to it through weakness.

You, who are spiritual, etc. This is addressed to all the Christians, whose conscience testifies to them that they are living spiritual lives.

Instruct, i.e., correct, render perfect again.

Thyself. The change from plural to singular is calculated to emphasize the need of personal vigilance and sympathy in correcting others.

Gal 6:2. Bear ye one another’s burdens; and so you shall fulfil the law of Christ.

Having spoken of sympathetic correction and of common weakness in the preceding verse St. Paul now exhorts to further help.

Bear ye (βασταζετε = bastazete), i.e., help to carry one another’s burdens. By burdens here are meant moral defects, or the inclinations that lead to, and the remorse that follows such defects. To bear with others’ defects and faults is to practice charity, and this means to fulfil the whole law of Christ, because all precepts are reducible to charity (see Gal 5:14).

Gal 6:3. For if any man think himself to be some thing, whereas he is nothing, he deceiveth himself.

This verse can be connected with verse 1, but in that case verse 2 would be a parenthesis. St. Jerome shows the connection between verses 2 and 3: “He who refuses to bear the burdens of another doubtless thinks that he has no need of being assisted himself, in which he deceives himself.”

He is nothing, if joined with what precedes, means: “Although he is nothing”; but if with what follows, the meaning is: “Because he is nothing.”

He deceiveth, etc., i.e., “he deceives his own mind” (St. Jerome), because he attributes to his own efforts and merits what really belongs to God. Pride makes one blind, unmerciful and uncharitable.

Gal 6:4. But let everyone prove his own work, and so he shall have glory in himself only, and not in another.

But let, etc. In place of deceiving one’s self, let each one examine himself by something external and objective, by his own work, i.e., his own life and actions; then he will see what he is in reality. If he discovers something good, as is possible, he will have reason within himself for rejoicing moderately, and not by comparing himself with another whom he considers beneath him. This is the explanation of St. Chrysostom, which seems to agree perfectly with the text.

Gal 6:5. For everyone shall bear his own burden.

To explain how this verse is not out of harmony with verse 2 Cornely, following some of the Fathers, thinks there is question here of bearing one’s personal responsibilities before the judgment-seat of God; whereas in verse 2 there was question of helping to bear the burdens of this present life. Fr. Lagrange, however, thinks the thought of the judgment is not in the context; and he consequently explains this verse by saying that the burden (φορτιον = phortion) which each one must bear is the performance of the duty imposed on each one in verse 2.

Gal 6:6. And let him that is instructed in the word communicate to him that instructeth him, in all good things.

After having spoken in verses 1-5 of the duties imposed by charity on those who are spiritual, St. Paul now turns his attention to the duty incumbent on those who have received the blessings of instruction in the Gospel; and he recommends that these latter divide (κοινωνειτω) with their instructors something of their temporal goods and possessions (Cornely, Lagrange, Lightfoot, Zahn, etc.). It is the uniform teaching of St. Paul that the disciple ought to give temporal aid to him from whom he has received spiritual assistance (cf. 1 Cor 9:11; 2 Cor 11:7-9; 1 Thess 2:6-9; Philip 4:15-17; 1 Tim 5:17-18).

That is instructed in the word. Better, “That is being instructed in the word,” i.e., in the Gospel.

In all good things, i.e., the disciple should give a part of his temporal goods to his instructor. He who preaches the Gospel has the right to live by the Gospel (1 Cor 9:7-14; 1 Thess 5:12-13). For the use of αγαθοις (“good things’) in the sense of temporal assistance see Luke 12:18-19; Luke 16:25.

Commentary on Galatians 5:16-26

Text in red are my additions.

HE WORKS OF THE FLESH AND THE FRUITS OF THE SPIRIT

Summary of Galatians 5:16-26~The Apostle tells the Galatians that their disputes and contentions are signs that they are living according to the flesh. The flesh and its lower instincts are contrary to life by the spirit. If we walk by the latter, we shall not obey the former; neither shall we be under the Law. The opposition between the flesh and the spirit is manifest from the works of the one and the fruits of the other.

Gal 5:16. I say then, walk in the spirit, and you shall not fulfil the lusts of the flesh.

See on Rom 8:4, 5. St. Paul now commences to explain what is meant by liberty, spoken of in verse 13.

The spirit. The reference here is perhaps not immediately to the Holy Ghost, but rather to the life of grace in man. “By the flesh he (the Apostle) means the inclination of the mind to the worse; by the spirit, the indwelling grace” (Theodoret).

Lusts is singular in Greek; it means the depraved inclinations of the lower nature.

The Spiritus of the Vulgate should be spiritus; and desideria should be desiderium, to agree with the Greek.

 Gal 5:17. For the flesh lusteth against the spirit : and the spirit against the flesh; for these are contrary one to another : so that you do not the things that you would.

This verse is not a summary of Rom 7:15 ff., as Protestant scholars contend. In Romans there is question of man’s natural faculties and powers prior to faith and Baptism; while here, faith is presupposed, and grace is active in the soul. Concupiscence is not extinguished by Baptism, and hence even in the life of grace the lower nature more or less constantly rises against the spiritual principle in man.

So that, etc. The Greek ἵνα (= hina) here is not easy to explain. It is taken by Cornely in a final sense, as if Paul wished to show that in each case the choice depends on one’s own will. Lagrange finds this explanation very good, except that it is almost diametrically contrary to the Greek text of the present verse. Therefore he prefers to give ἵνα  a consecutive meaning, since there is question of a result or consequence. Hence the sense would be: Man does not do what, according to simple velleity, he would like to do. If he follows the spirit, he has only velleity of the flesh; contrariwise, if he obeys the flesh, he has only an inefficacious wish to follow the spirit. In either case man does not yield to his inclinations in their entirety. 

Gal 5:18. But if you are led by the spirit, you are not under the law.

If the Christian is guided by the principle of his higher life, by grace, which is superadded to his rational nature, he is no longer under the Law, but is an adopted son of God.

If you are led, etc., i.e., if you live according to the life of grace which you have received in Baptism, you are nowise under the terrors, the threats, and the penalties of the Law. Here, as in the preceding verse, spirit means grace rather than the Holy Ghost.

 Gal 5:19. Now the works of the flesh are manifest, which are fornication, uncleanness, immodesty, luxury,

Now δέ (= de) is explicative, not adversative. It is not difficult to determine whether we are living according to the spirit or according to the flesh; for the works of the latter (Gal 5:19-21), as well as the fruits of the former (Gal 5:22-23), are manifest, and this without the aid of the Law to make us aware of them.

Fornication, i.e., unlawful carnal intercourse with non-spouses, especially with prostitutes.

Uncleanness, i.e., general moral impurity, embracing sins against nature.

Immodesty, i.e., open shamelessness, or shameless sensuality.

Luxury (Vulg., luxuria) is not in the Greek.

Gal 5:20. Idolatry, witchcraft, enmities, contentions, emulations, wraths, quarrels, dissensions, sects,

Errors in religion are mentioned first.

Idolatry, i.e., the heathen worship of the images of the gods. The Christians were often exposed to the danger of participating in this sin which was one of the most important functions in the celebration of municipal and imperial feasts.

Witchcraft φαρμακεία (= pharmakeia), i.e., magic and sorcery, which, although prohibited by the official religious and civil law, were very much practiced among the people in private.

Sins against charity are now enumerated.

Enmities ἔχθρα (= echthra). The plural occurs only here in the New Testament.

Quarrels, i.e., parties ἐριθεία (= eritheia), contending for place and power.
 
Gal 5:21. Envies, murders, drunkenness, revellings, and such like. Of the which I foretell you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God.

The enumeration of the vices of the flesh is here terminated with two sins against temperance (cf. Rom 13:13).

Of the which I foretell, etc., i.e., of which I warn you, before the judgment of God comes upon you. St. Paul is referring to his personal instructions to the Galatians, as well as to his present warning.
 
Gal 5:22. But the fruit of the Spirit is, charity, joy, peace, patience, benignity, goodness, longanimity,
Gal 5:23. Mildness, faith, modesty, continency, chastity. Against such there is no law.

To the works of the flesh St. Paul now opposes the fruits of the spirit. He calls them by the singular fruit to show that all supernatural virtues are united in the one Christian virtue of charity. The Clementine Vulgate enumerates twelve fruits of the spirit, while in the Greek there are only nine.

Patience, modesty and chastity are omitted from the Greek list because they are double renderings of μακροθυμία, πρᾳότης, ἐγκράτεια   respectively. The Latin enumeration in conformity with the Greek would be as follows: caritas, gaudium, pax, longanimitas, benignitas, bonitas, fides, mansuetudo, continentia. St. Jerome has the same enumeration, but with a different order.

Charity is the first fruit of the Holy Ghost, and consequently also of a soul in the state of grace.

Peace with God, with one’s own conscience, and with one’s neighbor. Charity, joy and peace are more interior to the soul, and nourish those exterior virtues which have to do with the neighbor and the external world.

Faith here does not mean the theological virtue, but rather fidelity, or confidence towards others.

Continency is the virtue opposed to the vices of voluptuousness and intemperance.

Against such, etc., i.e., those who practice the above virtues are not under the Mosaic or any other law.

Gal 5:24. And they that are Christ’s, have crucified their flesh, with the vices and concupiscences.

They that are Christ’s, etc. Literally, “They that are of Christ Jesus,” i.e., those who have received Baptism have, by their moral and mystical union with the crucified Saviour, placed their flesh, i.e., their inordinate tendencies, passions and vices, as it were, in a state of death, whereby they are enabled to inaugurate the life of the spirit. It is sin that is dead; the flesh, i.e., concupiscence, which remains after sin, continues to war against the spirit (verse 17). Cf. Rom 6:2 ff.

Vices πάθημα (= pathēma), i.e., the passions, as sources of evil desires.

Gal 5:25. If we live in the Spirit, let us also walk in the Spirit.

A practical conclusion is now drawn. It is not enough to have received the principle of a holy life; we must live a holy life. Our lives must be regulated and directed not by the Law, but by the spirit.

Gal 5:26. Let us not be made desirous of vainglory, provoking one another, envying one another. 

This verse is regarded by some as a last word of counsel relative to life by the spirit; by others, as an introduction to what follows. Those who live by the spirit will be led to right conduct in their relations towards others.

The thought here goes back to that of verse 15. There, however, the feeling is stronger.

Let us, etc. The Apostle includes himself in their temptation, doubtless out of humility and in order to conciliate his readers.

Provoking, etc., i.e., challenging one another.

Envying, etc., i.e., rivaling one another.

Commentary on Galatians 5:13-15

LIBERATION FROM THE LAW DOES NOT FREE ONE FROM THE OBLIGATION OF CHARITY

A Summary of Galatians 5:13-15~The Galatians were called to freedom, but they must not abuse their happy state. Rather, let them seek that higher servitude which consists in serving one another; for charity is the fulfillment of the Law.


Gal 5:13. For you, brethren, have been called unto liberty : only make not liberty an occasion to the flesh, but by charity of the spirit serve one another.

St. Paul in this verse wishes to define the liberty which Christ has purchased for us and which is referred to in 5:1.

Unto liberty, i.e., freedom from the ceremonial observances of the Mosaic Law, as well as the temporal penalties by which that Law gave sanction to its moral precepts. The Galatians, like all Christians, were called to Christianity that they might live in freedom; but they must not make their liberty an occasion or pretext to indulge the flesh, i.e., the lower tendencies and instincts of corrupt human nature (cf. Rom 8:4 ff.), always disposed to satisfy itself in self-seeking and egoism. To such a spirit the Apostle opposes charity, and tells his readers to be servants (δουλευετε) one of another.

The words of the spirit (Vulg., Spiritus) are not found in the best MSS. They are doubtless a gloss added to the text to make it clear that the charity in question is the supernatural virtue by which we love God first, and our neighbor for God’s sake.

Gal 5:14. For all the law is fulfilled in one word : Thou shalt love thy neighbour as thyself.

All the law, i.e., the whole Law with all its precepts. The Galatians were anxious to receive circumcision in order to fulfil the Law, but charity fulfils every law, human and divine. The moral life is regulated by the Decalogue, and the Decalogue is summed up in the love of one’s neighbor. St. Paul here, as in Rom 13:8-10, is presupposing the love of God as the foundation of the whole Christian life.

Gal 5:15. But if you bite and devour one another: take heed you be not consumed one of another.

St. Paul warns the Galatians that if, like wild beasts, they bite and tear one another asunder, they will completely ruin their Christian community. He refers to their religious disputes and dissensions which seem to have engendered real hatred among them. Perhaps the Apostle is referring to disorders which will develop, if they do not be careful to check beginnings, although St. Chrysostom thinks he is speaking of conditions actually existing at the time.

Commentary on Galatians 4:31-5:12

 Text in red are my additions.

PRACTICAL CONCLUSIONS ARE NOW DEDUCED FROM THE PRINCIPALS LAID DOWN

A Summary of Galatians 4:31-5:12~In commencing the new section with Gal 4:31 we are following the division made by Bousset, Lagrange and Zahn. The recurrence of the word freedom joins it with what precedes, as a result with its sources. Many critics see in Gal 4:31 the last word of the allegory illustrating the two alliances, rather than the beginning of a practical conclusion. But the allegory was really concluded in Gal 4:28, and is presupposed in Gal 4:29-30. It seems better then to regard 31 as the point of transition between what has preceded and the section that now follows (Lagrange).
In the first place the Galatians must make their choice, either of the whole Law without Christ, or of the faith of Christ accompanied by charity without the Law. If they choose the Law, they must renounce Christ; if they wish to be Christians, then the Law must be abandoned (Gal 4:31-5:6). Having pointed out the dangers to which they are exposed, St. Paul next warns the Galatians to beware of false leaders who are courting a just and severe chastisement (Gal 5:7-12).

Gal 4:31. So then, brethren, we are not the children of the bondwoman, but of the free: by the freedom wherewith Christ has made us free.

So then (διό = dio). Better, “Hence,” or “consequently.” The general principle of the whole Epistle is here resumed under the color of the allegory, and the practical result of our being Christians is restated, namely, that we are free by the freedom wherewith Christ has made us free, i.e., we are sons of the free woman and enjoy a freedom which we owe to Christ, the author of our liberty. This is the reading of the Vulgate, and the easiest for this clause. In the best MSS., however, and according to the Greek Fathers, this final clause of the present verse belongs to the first verse of the following chapter, and the meaning is probably: “Christ has liberated us for freedom, in order that we may be and may remain free”; or, if we join “stand” to “freedom,” we shall have: “Stand firm to the freedom wherewith Christ has made us free.”

Gal 5:1. Stand fast, and be not held again under the yoke of bondage.

Stand fast, i.e., in the liberty of the Gospel, as opposed to the slavery of your former condition in paganism and under the Law.

Gal 5:2. Behold, I Paul tell you, that if you be circumcised, Christ shall profit you nothing.

I Paul, as an Apostle, as an Israelite of the race of Abraham, and of the tribe of Benjamin (Rom. 11:1), who, in times past, was an ardent defender of Jewish traditions (Gal. 1:14), and who, consequently, should not be suspected, as a Gentile convert might be, of prejudice against the Jews and the Law.

If you be circumcised, i.e., if you receive circumcision, thinking it a necessary means of salvation, then Christ shall profit you nothing, because you do not regard Him as entirely sufficient for you, and so deprive yourselves of the grace and friendship of Him alone who redeemed you and is able to save (cf. Lagr., h. I.).

St. Paul’s precise language here shows that the Judaizers were insisting on circumcision, not as something merely desirable, but as essential to salvation.

Gal 5:3. And I testify again to every man circumcising himself, that he is a debtor to do the whole law.

This and the following verse repeat and amplify the thought of verse 2. If circumcision be necessary for salvation, then so is the entire Mosaic Law; and they who thus put themselves under the Law, by that very fact deprive themselves of Christ and His benefits.

Again may refer to what was said in the preceding verse, or to what St. Paul had taught the Galatians on his second visit to them.

Circumcising himself. Better, “Permitting himself to be circumcised,” i.e., he who is circumcised after Baptism. Circumcision was a public and a solemn engagement to fulfil the whole Law—a thing impossible, as we have seen, to man unassisted by grace. It seems probable that the Judaizers had not made it clear to the Galatians that the reception of circumcision included the obligation of observing the whole Law.

Gal 5:4. You are made void of Christ, you who are justified in the law: you are fallen from grace.

You are made void, etc. Better, “You are cut off from Christ as useless, you that would be justified by the law,” etc. From these words it seems pretty certain that the situation among the Galatians, while grave, had not come to the worst.

Are justified, i.e., would be justified (δικαιοῦσθε = dikaiousthe, conative). Fr. Callan indicates that the word is being used in a “conative” sense; i.e., expressing a wish, desire, or craving on the part of those contemplating being circumcised.

Gal 5:5. For we in spirit, by faith, wait for the hope of justice.

For we, i.e., as for us Christians.

In spirit, i.e., in the Holy Ghost, according to the Greek Fathers; but, according to the majority of the Latin Fathers, in the spirit as opposed to the flesh, the principle of the Christian life. The distinction is not very marked, since the interior spirit and principles of good actions is a participation of the divine Spirit (cf. Rom. 8:14 ff.).

“Spirit” here is not to be joined with “by faith,” as if it meant the Holy Ghost who is given in consequence of faith. The spirit is the moving force or energy of the soul; while faith is the habit which, giving internal conviction of mind regarding supernatural truths, forms the basis of the Christian life.

By faith, i.e., by virtue of faith.

Wait for, i.e., look forward to with intense longing and security (απεκδεχομεθα = apekdechometha). Cf. Rom. 8:19, 23.

Justice does not mean justification, which is already supposed by St. Paul as the entrance to the Christian life; nor does it signify an increase of grace and holiness. We have here the subjective genitive (δικαιοσυνης = dikaiosynes), and so hope of justice means the hope which proceeds from justice. Never in St. Paul do we find justice used as a synonym of eternal life (Lagr.).

Gal 5:6. For in Christ Jesus neither circumcision availeth anything, nor uncircumcision: but faith that worketh by charity.
For introduces the reasons which make firm our hope. To have been a Jew or a pagan is of no account in Christ Jesus, i.e., in the Christian life, which is a life united to Christ, and animated by His Spirit.

But faith that worketh, etc., i.e., faith, the basis of Christian life, moved, or energised, by charity or love of God, which shows itself in the performance of good works and in the keeping of the Commandments. These words bridge over the gulf which seems to separate the language of St. Paul and that of St. James. Both assert a principle of practical energy, as opposed to a barren, inactive theory (Lightfoot). ενεργουμενη (= energoumene) is considered passive by the Greek Fathers, but middle by all the Latins except Tertullian. In its passive sense it is perhaps more favorable to the doctrine of faith animated by charity, as by its form; but even in the middle voice it is by no means opposed to the Catholic doctrine, which never held that faith is constituted by charity.

Gal 5:7. You did run well; who hath hindered you, that you should not obey the truth?

The Galatians began so well; but someone has turned them, at least to a degree, away from the truth. Who is responsible for this change? There is still hope that they will not be lost entirely. Severe judgment awaits their seducers. Fr. Callan is here summarizing the basic points of verses 7-12.

You did run well, i.e., you were doing finely in the Christian life. The metaphor in “run” refers to the contests in the racecourses among the Greeks. Cf. 1 Cor. 9:24.

Who hath hindered you, i.e., who has got in your way. The allusion is still to the race-course.

The truth. The article (“the”) is wanting in Greek, but the reference without doubt is to the Gospel.

Gal 5:8. This persuasion is not from him that calleth you.

This persuasion, i.e., not to obey the truth (verse 7), to believe that circumcision is necessary for salvation, as the false teachers have told you.

Is not from him, etc., i.e., not from the Eternal Father (Gal 1:6) who called you to the Christian faith, but is rather from the evil one working through the Judaizers.

Gal 5:9. A little leaven corrupteth the whole lump.

A little leaven, i.e., a bad influence, even though small, will lead to total disaster, to accepting all the doctrines of the Judaizers. Leaven here may mean one point of false doctrine from the Judaizers (St. Chrys., Theoph., etc.) ; or those Galatians who had been already seduced, including the agitators themselves (Theod., St. Jerome, St. Aug., etc.). The latter opinion seems the more probable.
Leaven is usually in Scripture a symbol of evil influence, except in Matt. 13:33 and Luke 13:20 ff., where as a parable, it illustrates the Kingdom of God.

Gal 5:10. I have confidence in you in the Lord: that you will not be of another mind: but he that troubleth you, shall bear the judgment, whosoever he be.

In you, i.e., as a body of the Church in Galatia. St. Paul firmly trusts the majority of the Christians there.

In the Lord, the source of all his hope and confidence, in whom the majority of the Galatians are securely united.

That you will not be. An expression purposely vague, since Paul does not know exactly what to think about the situation (Gal 4:20).

He that troubleth, etc., i. e., the leader of the disorder, whoever he was.

The judgment, i.e., the punishment suited to his offence.

Gal 5:11. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the scandal of the cross made void.
And I, etc. Better, “But I,” etc., in contrast to the false leader who was seducing them. St. Paul is not concerned with what his enemies say about him. What this was is not clear. The Fathers think the Judaizers were saying that Paul himself was in favor of circumcision, basing their contention perhaps on the fact that he had circumcised Timothy (Acts 16:3). This was, indeed, no argument, because Timothy had been circumcised not as a matter of necessity, but only as an expedient to further the preaching of the Gospel among those of Jewish origin.

If I yet preach, etc. This may mean, “If I again preach,” etc., alluding to the case of Timothy, or to some few similar instances, perhaps, which in reality were not a preaching of circumcision at all. More probably St. Paul, in the above phrase, is referring to the calumny of the Judaizers who falsely said he still preached circumcision. To refute such a calumny he asks why. then do the Jews persecute him for not practicing the Law, for preaching rather its abrogation (Acts 16:16 ff.; 17:5 ff.; 18:6, 9 ff.; 21:28).

Then is the scandal, etc. If Paul still preaches the necessity of circumcision, as his enemies say, then there is no reason why he should be enduring persecution for preaching the contrary; then the cross of Christ, as a means of salvation so scandalous to the Jews, is done away with. The supposition is so plainly false and absurd. The Jews found the cross a “scandal,” a “stumbling block” (1 Cor. 1:23), chiefly because it removed the obligation of the Law.

Gal 5:12. I would they were even cut off, who trouble you.

The sense of this verse is expressed very well by St. Thomas, h. 1., following the interpretation of all the Fathers: “Utinam non solum circumcidantur, sed totaliter castrentur” (I wish that they be not only circumcised but totally castrated). The Apostle ironically wishes that those fanatical Judaizers, who are troubling the Galatians, would not only insist upon circumcision but upon complete castration, if this would please them better, thus imitating the heathen fanatics who practiced such mutilations in honor of the goddess Cybele. The Galatians could understand very well what St. Paul was saying here, because Pessinus, one of the principal towns of Galatia, was the home of the worship of Cybele (Light.). This is a possible interpretation. St Paul sometimes employed images that his formerly pagan converts could relate to. See this footnote to 1 Th 2:1-17 in the NABRE.  Many modern scholars appeal to Deut 23:1, however, in light of Isa 56:3, Wis 3:14 and Acts 8:26-39 such an appeal might be problematic. I would suggest the following: The Greek word translated above as “cut off” is apokopsontai, from the root, kopto, to chop or beat down. The same root appears in verse 7 where it was asked: “who has hindered (enekopson) you?” Both verses should be seen in light of verse 4: “You are made void of Christ, you who are justified in the law: you are fallen from grace.” The words “made void” translates katergethete, a word that can be translated as severed or separated, thus being synonymous with forms of the word kopto. Any Christian who accepts the rite of circumcision as necessary for salvation has been severed from Christ (4), and it is this the troublemakers in Galatia are trying to do, thus hindering or cutting them off (7). So St Paul wishes that the trouble makers would be cut off from the Galatains (12). 

Commentary on Galatians 4:21-30

Text in red are my additions.

CHRISTIANITY IS A NEW DISPOSITION REPLACING THE OLD ONE

A Summary of Galatians 4:21-30~The greatest argument for the observance of the Law was, from the Jewish standpoint, that the Scripture itself seemed to declare it to be a perpetual ordinance. St. Paul has already refuted this error in a general way by showing that the Law was only a guide, a pedagogue, with a temporary mission. But now, in order to turn against the Judaizers their own argument, he draws from Scripture a proof that the Law was not intended in the designs of God to be an enduring provision. A first, imperfect disposition engendering servitude, it was to be followed by another which would be perfect, making us children of the promise and sons of God.

Gal 4:21. Tell me, you that desire to be under the law, have you not read the law?

The Galatians were desiring to be under the Law. Very well, says St. Paul, let us see what the Law itself contains. In the history of Sara and Agar (Sarah and Hagar) he finds the Old and the New Covenants illustrated. The former resembles the Church, because she was the mother of the free-born; while the latter is like Judaism, a mother of the enslaved. Like Sara the Church was long sterile, but it is now fecund and assured of blessings. On the contrary, Judaism, a religion of fear and servitude, is to receive from God the same treatment which He gave to the son of the bondwoman; it is to be excluded from the inheritance. Those, therefore, who go back to the Law will likewise fail to inherit the promised blessings.

Whatever may seem the force of his argument for us, we must admit that it was conclusive for the Galatians; they understood it.

Under the law. The article is absent in the Greek, but the Mosaic Law is doubtless meant. The reference could be to the whole Old Testament, but is more to the Pentateuch in particular.

Have you not read. Better, “Do you not hear (ακουετε),” i.e., have you not understood the deeper meaning, the typical signification of that part of Scripture which gives the history of Abraham?

Gal 4:22. For it is written that Abraham had two sons: the one by a bondwoman, and the other by a freewoman.

Two sons, namely, Ismael (Ishmael) by the bondwoman Agar (Hagar), and Isaac by the freewoman Sara (Sarah).

Bondwoman (παιδισκης) means “maid servant,” “slave,” in the New Testament. Cf. Gen 16:15; Gen 21:2.

Gal 4:23. But he who was of the bondwoman, was born according to the flesh: but he of the freewoman was by promise.
But he, i.e., Ismael, was born according, etc., i.e., according to the ordinary laws of nature: but he, i.e., Isaac, was by promise, i.e., was born in virtue of the promise. Isaac’s birth was miraculous inasmuch as, owing to the advanced age of Abraham and the sterility of Sara, it would have been physically impossible without a divine intervention.

There are then two differences between the two sons of Abraham: Ismael was of a slave and according to the flesh; Isaac was of a freewoman and in virtue of the promise. Cf. Gen 17:16, Gen 17:19; Gen 18:10.

Gal 4:24. Which things are said by an allegory. For these are the two testaments. The one from mount Sina, engendering unto bondage; which is Agar:
Which things are said, etc., i.e., those circumstances concerning the two sons of Abraham have, besides their historical and literal sense, a spiritual meaning, which the Apostle is now going to point out.

For these, i.e., these two women, Agar and Sara.

Are, i.e., represent two testaments, i.e., two covenants. The first was from Mt. Sinai, where it was contracted between God and Israel.

Engendering, i.e., bring forth unto bondage, i.e., for obedience to the Law.

Which is Agar, i.e., Agar was the type of the first covenant, because like it she brought forth unto bondage.

Gal 4:25. For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children.

The Apostle now shows the relation between Agar and Sinai, thus emphasizing the fact that Agar represents the Old Covenant.

For Sina is a mountain, etc. There are several different readings of this phrase. The most important variation is in the omission or inclusion of the term Agar before Sinai. It is omitted by the Sinaitic and several other important MSS. (C F G), by many versions and a number of the Fathers. For its inclusion we have, besides the Vatican and Alexandrian MSS., a few others (D K L P), most of the cursives, and several versions and Fathers. The authorities are therefore fairly well divided. According to the first reading, which seems by far the more probable, because the more natural, we have as follows: “For Mount Sinai is in Arabia.” The Apostle is basing his argument upon the typical meaning of the condition of the two women, and consequently he makes the slave a type of the covenant contracted on Sinai, which supposes subjection. But that slave was Agar, the mother of Ismael, from whom sprang the principal tribe of the Arabs. St. Paul names her now to remind that Mount Sinai, being situated in Arabia, is appropriately connected with the allegory of Agar, the mother of the Arabs. Moreover her name is the same as that of the important Arab tribes mentioned in the Bible (Ps 83:6; 1 Chron 5:19). In her flight (Gen 16:6-8) she betook herself into the desert that led to Sinai. These facts explain perfectly how St. Paul found a connection between Agar and Mount Sinai, and he draws attention to the meaning of the coincidence, namely, that Agar the slave is a fitting representation of the alliance that was entered into on Mount Sinai in the desert of Arabia (Lagrange).

The second and less probable reading, “For Agar is Mount Sinai in Arabia,” is explained by saying, with St. Chrysostom, that Agar is the name which the Arabs have always given to Mount Sinai.

Which hath affinity refers back to Agar, and consequently 25a must be regarded as parenthetical.

Hath affinity, i.e., is in the same class with that Jerusalem which is now the centre of Judaism, subject to the servitude imposed by the law.

Bondage means the slavery of the Law.

Children are those living in the Holy City under the yoke of the Mosaic Law.

In the Vulgate qui conjunctus est supposes Mount Sinai to be the subject of συστοιχει δε, instead of Agar, as explained above. If this were correct, then the mountain would also be the subject of et servit. Therefore the Vulgate should read: congruit autem, servit enim (Lagrange).

Gal 4:26. But that Jerusalem, which is above, is free: which is our mother.

In contrast to “the one” (covenant) of verse 24 we should expect St. Paul here to speak of the other covenant; but instead he takes up the contrast to the present Jerusalem, and speaks of the Jerusalem above. By above he does not mean only the Church Triumphant, for he says she is our mother, i.e., the mother of us Christians living yet on earth. And this Jerusalem is free, i.e., not subject to the Law; she is the Kingdom of God, governed by God’s Holy Spirit.

Gal 4:27. 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.
St. Paul now cites the LXX of Isaiah 54:1 to prove that the fecundity of the Jerusalem which is above, i.e., of the Messianic Kingdom, was foretold by the Prophet and miraculously ordained by God. Literally the Prophet’s words refer to the earthly Jerusalem which, although bereft of her inhabitants during the Babylonian captivity, would one day be more populous than ever. But spiritually the reference is to the heavenly Jerusalem, the Messianic Kingdom, which, born at the time of the promise made to Abraham (Cornely), or existing only in the designs of God (Lagrange), remained sterile, until the death of Christ, when her children became far more numerous than were the children of the earthly city.

Agar was a fitting type of the old Jerusalem, of the Synagogue; as Sara was of the Messianic Kingdom, the Church of Christ. And this the Prophet seems to have had in mind, for a few chapters ahead (Isa 51:1-2) he had invited the Jews to imitate the faith of Abraham and Sara, whose children they were. St. Paul makes the application more definite.

The words barren, break forth, desolate refer literally to Jerusalem during the captivity (or to Sara, in the Apostle’s application); but spiritually to the reign of Christ and His Church. She that hath a husband in the Prophet’s literal meaning referred to Jerusalem before the captivity (as applied by St. Paul, toAgar); spiritually the reference is to the Old Covenant, the Synagogue, which had the Law as a husband.

Gal 4:28. Now we, brethren, as Isaac was, are the children of promise.

This verse is a conclusion from what has preceded.

We, i.e., we Christians, both Gentile and Jewish, having embraced the faith, are children of the free woman, of the Jerusalem that is above, typified in Sara. Like Isaac we are born of promise and heirs to the inheritance promised to Abraham; we are therefore free, and in nowise subject to the Law, of which Agar, the slave, was a figure.

The Vulgate nos . . . sumus does not represent the reading υμεις εστε of some of the best MSS., which would seem more natural in St. Paul addressing the Galatians who were forgetting their dignity as Christians.

Gal 4:29. But as then he, that was born according to the flesh, persecuted him that was after the spirit; so also it is now.

But (αλλ) here shows the sharp contrast to what might naturally have been expected; for as Ismael persecuted Isaac, so the Judaizers now persecuted St. Paul and the other faithful Christians.

Then, i.e., when Ismael and Isaac were actually living.

He, that was born, etc., i.e., Ismael.

Persecuted. What this persecution consisted in we do not know. In Gen 21:9-10 we read that the son of Agar played with Isaac, and from Sara’s indignation, as well as from Jewish tradition, we gather that there was something offensive, something of mockery, in that playing, which St. Paul here regards as a persecution. At any rate, history tells us that the Ismaelites were the bitter foes of the descendants of Isaac (cf. Ps 83:5-6; 1 Chron 5:10, 1 Chron 5:19).

Him that was after the spirit, i.e., Isaac, whose conception and birth were due to the miraculous intervention of the Spirit of God in virtue of the promise made by God to Abraham.

So … it is now. The allusion is to the persecutions sustained by St. Paul and the faithful Christians at the hands of the Judiazers.

Gal 4:30. But what saith the scripture? Cast out the bondwoman and her son; for the son of the bondwoman shall not be heir with the son of the freewoman.
St. Paul here cites Gen 21:10, according to the LXX, as illustrative of what should be the action of the Galatians against their false teachers. As Sara told Abraham to cast out the slave woman with her son—which Abraham did, so should the faithful of Galatia put away the enslaving Judaizers with their Mosaic observances. If they fail to do this, they and their leaders shall be cut off from the inheritance, i.e., from the Messianic benefits, just as Agar and her son Ismael were cut off.
The words of Sara are cited by St. Paul as Scripture, because they were approved by God, as the obedient action of Abraham shows. That God gave wholesale approval to Sarah’s demands is problematic inasmuch as he showed concern for Abraham’s distress, and the well-being of Hagar and Ishmael-things Sarah herself appears to have taken no account of (Gen 21:12-13).

The Apostle’s conclusion is definite and practical for the Galatians: they must put out the false teachers.

Father Callan rounds off this section of his commentary by indicating why he ends the section at verse 30: In commencing the new section with Gal 4:31 we are following the division made by Bousset, Lagrange and Zahn. The recurrence of the word freedom joins it with what precedes, as a result with its sources. Many critics see in Gal 4:31 the last word of the allegory illustrating the two alliances, rather than the beginning of a practical conclusion. But the allegory was really concluded in verse 28, and is presupposed in verses 29, 30. It seems better then to regard 31 as the point of transition between what has preceded and the section that now follows (Lagrange).

Commentary on Galatians 4:12-20

text in red are my additions.

 

ST. PAUL APPEALS TO THE GALATIANS IN VIRTUE OF HIS LABORS AMONG THEM AND THEIR TENDER TREATMENT OF HIM

A Summary of Galatians 4:12-20~The Galatians are exhorted to imitate the Apostle who first preached to them, and who in turn was loved so much by them. At that time they had reason to despise him, because of his physical infirmity, but they received him, on the contrary, as an angel of God, even as Christ Himself. They were ready to pluck out their eyes for him. Wherefore have they changed? was it because he told them the truth? The false teachers are more flattering, but for an evil purpose. He warns them to be on their guard against these evil-doers, and tells them that for their sakes he is again undergoing the pangs of motherhood. He wishes he were with them, so as to soften by his presence any harshness there may lurk in his words.

Gal 4:12. Be ye as I, because I also am as you: brethren, I beseech you: you have not injured me at all.

Be ye as I, etc., i.e., become like me, free from the Law, a true son of God, not caring for the Mosaic observances.

Because I also am as you, i.e., I became like you, that is, after my conversion I became as free from the Law as if, like you, I had been born in paganism. This is the interpretation of Cornely, Lightfoot and others. Perhaps it is better to explain with Lagrange: Become like me, i.e., totally devoted to Christ, living His life (1 Cor 4:16), as I became all things to you, as far as this was permissible.

You have not injured, etc., i.e., you have not done me any personal injury, especially when I was among you, and therefore I feel free to plead with you. Probably, however, there is reference here to some recent unpleasant happening (Lagrange), or to some expression used by the Galatians in a letter to St. Paul protesting that they had done him no harm (Ramsay).

Gal 4:13. And you know how through infirmity of the flesh, I preached the gospel to you heretofore: and your temptation in my flesh, (concerning this last clause see comment on verse 14).

You know (οιδατε δε = iodate de) would seem to imply the contrary of any supposed wrong the Galatians had done St. Paul.

Infirmity, according to Cornely and the majority of the Fathers, means the persecutions and trials experienced by the Apostle in founding the Galatian Churches. But ασθενειαν (= astheneian “infirmity”) could hardly signify a persecution, although it might be the result of one; and δι ασθενειαν (= di astheneian “through infirmity”) seems to exclude the whole idea of persecution. Hence modern interpreters are mostly inclined to understand the word to indicate some illness of body, such as epilepsy (Lightfoot), malaria or fever (Ramsay). Whatever its nature, it seems to have affected St. Paul’s eyes (verse 15), and to have been the occasion of his preaching the Gospel to the Galatians.

Heretofore, i.e., formerly, or better, “the first time” (cf. Heb. 4:6; Heb 7:27). This shows that he had visited the Galatians twice before. If he was addressing South Galatia, the first visit was that of Acts 13:14-14:23; and the second that of Acts 16:1-5; if he was writing to North Galatia the two visits were those of Acts 16:6 and Acts 18:23.

Gal 4:14. You despised not, nor rejected: but received me as an angel of God, even as Christ Jesus. (According to the Greek text the last part of verse 13 should go with 14, thus: “Your temptation in my flesh you despised not, nor rejected: but received me as an angel of God, even as Christ Jesus”).

Your temptation in my flesh belongs to verse 14 in the Greek. The Apostle’s malady was a trial (πειρασμον = peirasmon) to the faith of the Galatians, and might have driven them from him and the Gospel had they not been so well disposed. Far from despising his illness or rejecting him they received him as if he were an angel, or even Christ Himself.

Gal 4:15. Where is then your blessedness? For I bear you witness, that, if it could be done, you would have plucked out your own eyes, and would have given them to me.

Blessedness (μακαρισμος = makarismos) means rather, “self-congratulations.” The Galatians congratulated themselves on the happy circumstance of Paul’s stay with them.

I bear you witness. He recalls to their minds how much they loved him.

You would have plucked out, etc. This may mean that the Galatians were willing, had it been possible, to cure the Apostle’s eyes by giving him their own; or that they loved him to such an extent as to be willing to give the dearest parts of their bodies for him, were it necessary. Such strong affection is said to be characteristic of the people of Galatia Proper.

 Gal 4:16. Am I then become your enemy, because I tell you the truth?

Your enemy, i.e., your enemy in the active sense of having done you harm, perhaps on his second visit to them.

The truth is interpreted by St. Chrys., Cornely and Loisy as the simple preaching of the Gospel. The Galatians were grieved at Paul because, in not preaching to them the necessity of observing the Law, he had deprived them of what they now regarded as a great blessing (Loisy). But this interpretation is rejected by Lagrange, who believes that after the first preaching among them, when they loved him so much, the Apostle, perhaps on his second visit, told the Galatians some further truths which caused them offence.

The inimicus vobis (your enemy) of the Vulgate should be inimicus vester (your enemy),to correspond with the active meaning of εχθρος (= echthros, “enemy”). St. Paul did not hate the Galatians, as his enemies claimed. Although the two Latin phrases translate the same into English, vobis would indicate that the hostility came from the Galatians whereas vester relates the hostility as coming from St Paul.

Gal 4:17. They are zealous in you regard not well: but they would exclude you, that you might be zealous for them.

They are zealous, etc., i.e., they are courting you, taking a warm interest in you, thus contrasting themselves with the inimical picture they have given you of me; but for no good purpose.

They would exclude you, i.e., they would separate you from your true friends, Paul and his companions; or, more probably, they would shut you out from the Christian community, and so from salvation, if you did not conform to their views. The reference is undoubtedly to the Judaizers, although St. Paul does not name them.

That you might, etc. Better, “that you may court them to the exclusion of all others.” The form ζηλουτε (= zeloute, “zealous”) is doubtless indicative, whereas we should have the subjunctive here, following the causal  ινα (= hina, “that”).


Gal 4:18. But be zealous for that which is good in a good thing always: and not only when I am present with you.

Be zealous, etc., should not be imperative. According to most MSS. and the Fathers the Greek reading is ζηλουσθαι (= zelousthai, “be zealous”), an infinitive passive. The more probable sense of the passage is: “It is good for you to be courted always,” whether by me or by anyone else, provided it is done in a good way. St. Paul wishes to say that he does not object to anyone taking interest in the Galatians in his absence, so long as this is done in a proper manner and with a good motive. The implication is that the Judaizers are not doing this, and hence the Apostle gives way to a sudden burst of affection in the following verse, which, consequently, should be separated from the present verse by a comma only.

The Vulgate imperative, aemulamini would better be the infinitive aemulari. Thus reflecting better the Greek construction noted above.


Gal 4:19. My little children, of whom I am in labour again, until Christ be formed in you.

My little children (τεκνια μου = teknia mou). Only here does this diminutive (“my little children”) appear in St. Paul, and this explains the more common, but less probable reading of some of the MSS. τεκνα μου (= tekna mou, “my children”). The more tender term corresponds better to the present state of the Apostle’s mind. He is regarding the Galatians through the eyes of a tender mother who with much labor and suffering gave them Christian birth, and who now would again suffer the same pangs to keep them from perversion.

Until Christ be formed, etc. This proves that the situation was grave. If the Galatians had only adopted a part of the Jewish Law, or if only some among them had adopted it, they had lost the true form of Christianity, because by their action they showed that they did not regard Christ as entirely sufficient for them and as the only principle of their spiritual life (Lagrange).

Gal 4:20. And I would willingly be present with you now, and change my voice: because I am ashamed for you.

St. Paul wishes he could be with the Galatians so as to know better their circumstances and situation, and thus be able to help them more; and also that by his voice he might soften what may seem harsh and unkind in his written words.

I am ashamed, etc. Better, “I do not know what to make of you,” “I do not understand exactly enough your situation.” He is embarrassed to know just what to say, whereas, if he were present, he could change his voice according to the circumstances.

Commentary on Galatians 4:8-11

Text in red are my additions.

THE GALATIANS MUST NOT RETURN TO SLAVERY

A Summary of Galatians 4:8-11~Before their conversion the Galatians were slaves to material things, not knowing God; but since, how different has been their state? Would they put themselves back into religious slavery, without their former excuse of ignorance? The address is now more directly to the Gentiles.

Gal 4:8. But then indeed, not knowing God, you served them, who, by nature, are not gods.

Then, i.e., in your former condition as pagans.

Not knowing God, i.e., being ignorant of the one true God; the Creator of all things.

You served, i.e., you were enslaved to (εδουλευσατε) them who were in reality no gods at all, but to whom in your worship you gave the place of gods. See comments on Rom 1:18-23.

Gal 4:9. But now, after that you have known God, or rather are known by God: how turn you again to the weak and needy elements, which you desire to serve again?

But now, etc., i.e., after your conversion, when you have come to have a more perfect knowledge (γνοντες, which indicates a progress from the ειδοτες of the preceding verse) of God; and further, after having been known by Him, i.e., having been the object of His graces and benefits (1 Cor 8:3): how turn you again, etc. This last phrase, with the verb in the present and the use of again, shows that the Galatians were already on the wrong road. (Note: verse 8 reads, But then indeed, not knowing (ειδοτες) God, you served them, who, by nature, are not gods. This verse reads, But now, after that you have known (γνοντες) God, &c).

Elements. See above, on verse 3. These former rites and practices are called weak because unable to justify and lead man to salvation; and needy, because, at best, they were only shadows and figures of future realities (Heb 7:18; Heb 10:1). The Apostle is warning the Galatians against submission to the Mosaic Law, which would mean a return to servitude.

Gal 4:10. You observe days, and months, and times, and years.

St. Paul here enumerates some of the Jewish practices which the Galatians are already observing.

Days, i.e., Sabbaths.

Months, i.e., the observance of the new moon, the first month (Nisan), the seventh month (Tisri).

Times, i.e., the feasts of Pasch, Pentecost, Tabernacles.

Years, i.e., the sabbatical and jubilee years. They commenced with their general Jewish observances, which would not be offensive to converts from paganism, intending gradually to introduce all, or at least the most distinctive of the Mosaic practices.

Gal 4:11. I am afraid of you, lest perhaps I have laboured in vain among you.

I am afraid, etc., i.e., I fear you, or for you (Lagrange). The Apostle fears that his labors among the Galatians may not, after all, be unto their eternal salvation; if for the servitude of paganism, from which he liberated them, they substitute the servitude of the Mosaic Law.

Commentary on Galatians 4:1-7

UNDER THE LAW THE JEWS WERE, LIKE MINORS, IN AN INFERIOR POSITION; BUT CHRIST’S COMING HAS MADE THEM ADOPTED SONS OF GOD WITH FULL RIGHTS TO THE INHERITANCE

A Summary of Galatians 4:1-7. St. Paul here returns to the discussion broken off at Gal 3:25, namely, the opposition between the promise and the Law. Already he has likened the former to a testament and the latter to a pedagogue; and now he asks what was the condition of mankind during the period that intervened between the giving of the promise and its realization. The answer is that, until the coming of Christ, the Jews, although in reality sons and heirs to the inheritance, were like minors, under guardians and stewards, enslaved by the elementary rules that pertained to things merely external. And if such was the inferior state of the Jews, how much worse was that of the Gentiles! All, therefore, Jews and Gentiles, were, like children who had lost their father, waiting for the expiration of the time of their minority and the entrance upon the possession of their inheritance. And when the fulness of the time fixed by the Father arrived, God sent His Son, that He might redeem those in bondage, making through His grace all believers to become His adopted sons and thus heirs of the promised inheritance.

Gal 4:1. Now I say, as long as the heir is a child, he differeth nothing from a servant, though he be lord of all;

As long as the Jews were under the tutelage of the Law they were like young children, minors, who were heirs indeed to the inheritance bequeathed them by their Father, but, so far as regarded the free use and disposition of their inheritance, differing nothing from servants who have no right to the property.

The figure supposes the father to be dead, but St. Paul is making only a comparison, and every comparison is imperfect.

Gal 4:2. But is under tutors and governors until the time appointed by the father:

Tutors, i.e., guardians, if the father is supposed to be dead.

Governors (οικονομους = oikonomous), i.e., administrators, as of property, whether material or spiritual; here, perhaps, the term simply means attendants. The plural, tutors and governors, is used to signify the various guardians and attendants appointed by the father at the same time, or, more probably, in succession.
 
Until the time, etc. In Roman Law ordinarily a minor was under a tutor till fourteen, and under a curator till twenty-five (cf. Ramsay, Gal., p. 392). See Lagrange, h. 1.

Gal 4:3. So we also, when we were children, were serving under the elements of the world.

Application of the foregoing comparison is now made. See on verse 1.

We, i.e., St. Paul and the Jewish Christians only (St. Chrys., Theod., St. Thomas, Cornely, etc.). Others say there is question here of Gentile, as well as Jewish converts, (a) because, instead of speaking of the Law, St. Paul here uses terms that apply to both Jews and Gentiles (“elements of the world”), and (b) because, according to the Apostle’s uniform teaching, carnal descendance from Abraham gave no right to the inheritance which was promised to those who would have faith like Abraham (Lagr., Light., Bousset, etc.).

When . . . children, i.e., before the coming of Christ and the Gospel, when mankind were all in a state of infancy and helplessness described above.

Elements of the world. The meaning is the same as in Col 2:8, Col 2:20, namely, the elementary principles of natural conduct, such as the religious laws and rites of the Jews, and the various ceremonies of the heathen, all of which inspired fear and servitude, rather than love and a sense of freedom which have come with the Gospel (St. Jerome, Lagr., Light., etc.). The phrase does not mean (a) the four material elements of the ancients: water, fire, earth and air (against Zahn, Toussaint); nor (b) the celestial bodies (against Bousset, Lipsius); nor (c) spiritual beings, such as angels, directing heavenly bodies and physical elements (against Loisy).

Gal 4:4. But when the fulness of the time was come, God sent his Son, made of a woman, made under the law:

With the coming of Christ all was changed regarding our relations with God.

The fulness of time, i.e., the time fixed from eternity by the Eternal Father when the servitude and fear of the Law should give way to the liberty and love of the Gospel. There is no hint here of what brought about this fulness of time.

God sent his son (εξαπεστειλεν = exapesteilen). The compound of the verb in Greek indicates close union between the Father and the Son, and consequently the eternal preexistence of the latter, one in nature with the Father (John 1:1-2.; John 10:30). The word “son” also implies the eternal procession of the Second Person from the Father (John 3:16; John 8:42).

Made of a woman, i.e., born of a woman with our human nature, and under the Mosaic Law, like other Jews. St. Paul wishes to show here the abasement of the Son of God who took upon Himself our human nature and subjected Himself to the Law. There does not seem to be any proof in the present passage of our Lord’s virginal conception (Lagrange).

The reading γενομενον εκ γυναικο (= genomenon ek gynaikos) is that of all the best MSS.

Gal 4:5. That he might redeem them who were under the law: that we might receive the adoption of sons.

Here we have stated the purpose of the Son’s supernatural mission in this world: He was born under the Law that he might redeem them, i.e., the Jews, who were under the law; He was born of a woman that, by assuming our nature, He might become our brother, and thus elevate us all to the dignity of adopted sons of God.

We refers to all believers, Jews and Gentiles.

Might receive (απολαβωμεν = apolabomen), as a right conferred by God Himself.

Gal 4:6. And because you are sons, God hath sent the Spirit of his Son into your hearts, crying: Abba, Father.

Because you are, etc., i.e., as a proof that you Galatians, pagans as well as Jews, are now adopted sons of the Father God hath sent, etc. The connective on is probably demonstrative rather than causal.

The Spirit, etc., i.e., the Holy Ghost, who, as sent by the Father, is distinct from Him, and as the Spirit of the Son, is distinct also from the Son. This text affords a proof that the Holy Ghost proceeds alike from the Father and the Son.

Your hearts should be “our hearts,” as in the Greek.

Crying is attributed to the Holy Spirit in the hearts of the faithful.

Abba, Father is expressive of deepest feeling. This was perhaps a consecrated formula handed down from our Lord’s prayer in the Garden of Gethsemani (Mark 14:36). The Jews were a bilingual people in the time of Christ, and this would explain why our Lord should use the two synonymous terms (Abba, ο πατηρ) in His prayer. However, see on Rom 8:15. See comment here.

The vestra of the Vulgate should be nostra, in conformity with the Greek.

Gal 4:7. Therefore now he is not a servant, but a son. And if a son, an heir also through God.

The conclusion is now drawn that if, as has been proved above, the Galatians are adopted sons of God, they have the rights of sons, and so are heirs to the inheritance through God’s goodness and mercy.

He is should be changed to the second person singular, “thou art,” to agree with the best Greek. This address is very intimate and personal (cf. Gal 6:1; Rom 12:20-21; 1 Cor 4:7).

The est of the Vulgate should be es.