SONS AND HEIR The St. Paul compared between the yoke of the law and recognize the work. Faith in Jesus Christ lift us to stick filiations’ of God, which was not possible for the law to offer. 1. ENJOY TO GET ADOPTIONS [1-11] 2. PRACTICAL FREEDOM OF SONS [12-20] 3. THE ALLEGORY OF HAGAR AND SARAH [21-31] 1. ENJOY TO GET ADOPTIONS [1-11] The word “heir” is used in 3:29 and 4:7 according to Palestinian custom. A father would appoint a guardian for his son in his will who in the event of the father’s death would administer the son’s inheritance until he came of age. From this perspective, the son, even if entitled to enormous wealth, is no better than a slave. A person apart from Christ, living under the law, is like a minor for whom the inheritance is only prospective. Such a person is no better than a slave, not free to inherit what has been promised. St. Paul avoids saying that people without Christ are slaves to the law. St. Paul explains how the Son of God became the Son of man as He was born of a woman so that we, the sons of men, might become sons of God. For “God sent forth His Son,” says Paul, not made of man and a woman, but “made of a woman” [4] only, that is of a virgin... For He who makes souls virgin, was born of a virgin1. St. Cyril of Jerusalem The “fullness of time” [4] is synonymous with the date set by the Father. It expresses the purpose fullness of God’s sending the Son in fulfillment of the promise made to Abraham [3:14]. This is the strongest statement of the incarnation in St. Paul’s letters, made so by added phrases born of woman, born under the law. The emphasis here is on the twofold purpose of Christ’s coming: first, to redeem people from bondage; second, to make possible their adoption as sons. Here and in Rom. 8:14-17, 23 the apostle connects adoption with the gift of the Spirit, by whom one is enabled to place full confidence in and pledge total commitment to God the Father. We are not sons by nature, but the Son who is in us; and again, God is not our Father by nature, but of that Word in us, in whom and because of whom we “cry, Abba, Father”... The Father calls them sons, in whomsoever He sees His own Son. The Son in us, calling upon His own Father, causes Him to be named our Father also. Surely in whose hearts the Son is not, of them neither can God be called Father. We are sons and gods because of the Word in us, so we shall be in the Son and in the Father, and we shall be accounted to have become one in the Son and in the Father, because that Spirit is in the Father. 1 Catech. Lect. 12:31. 2 The Spirit of the Word in us names through us His own Father as ours1. St. Athanasius of Alexandria It is we that cry, but in Him (the Spirit of the Son), that is, by His shedding abroad love in our hearts, without which who so cries in vain2. St. Augustine That God is thus addressed “Abba! Father!” [6] in both Aramic and Greek suggests a fixed liturgical form, perhaps the introductory words of a prayer offered by the newly baptized convert expressing the new access to God found in Christ. The apostle uses the Aramic and the Greek at the same time to show that God is the Father of the Jews and the Gentiles, and that grace works in the life of the Gentiles to attain the adoption to God by baptism without need of the circumcision. As free sons of God and heirs they must not only leave idolatry [8], but even in their conversion, to be involved in what is suitable for them, in spiritual things and not in lower things: 1. He reminds them of their previous position when they were slaves, as they worshiped idols, but now they are sons of God. They have to know their Father and to be known by Him. “But now, that you have come to know God,or rather to be known of God” [9]. St. Gregory of Nyssa states that they accepted false gods as their fathers instead of the Father [8]. Men revolted from God and “served them which by nature were no gods” [cf. 8], and though being the children of God became attached to an evil father falsely so called3. St. Gregory of Nyssa “Be known by God” [9]is a description of the Christian life. The knowledge of God about which St. Paul speaks is love of God, a response to God’s knowledge, i.e., love, of us (1 Cor. 8:2-3). We know God as our Father, through unity with the Son in the merit of His redeeming blood, and to be steadfast in this unity. We are known to Him as His own righteous children. The Lord knows them that are His, means that on account of their good works (in Christ). He receives them into intimate communion with Him4. St. Basil the Great 2. He asks them to be involved in the freedom of the sons and not in the works of the law as slaves. “How turn you back again to the weak and beggarly rudiments whereunto you desire to be in bondage over again. You observe days, and months, and seasons and years” [9, 10]. God draws them to Himself, how they do give Him their backs and get involved to be interested in these literal matters? We do not keep the festival as observers of days, knowing that the apostle reproves those who do so, in those words which he spoke; “ You observe days...” But rather do we consider the day solemn because of the feast; so that all of us, who serve God in every place, may together in our prayers be well-pleasing to God. For the blessed 1 Four Discourses against the Arians, 2:58, 59; 4: 22; 2:25,24; De Decretis, 31. 2 Sermons on N. T. Lessons 21:29. 3 Against Eunomius 2:8, 12:1. 4 Ep. 235:3. 3 Paul, announcing the nearness of gladness like this, did not announce days, but the Lord, for whose sake we keep the feast, saying, “Christ, our Passover, is sacrificed” (1 Cor. 5:7); so that we all, contemplating the eternity of the Word, may draw near to do Him service. The feast is not on account of the days; but for the Lord’s sake, who then suffered for us. We celebrate it, for “our Passover, Christ, is sacrificed” Even as Moses, when teaching Israel not to consider the feast as pertaining to the days, but to the Lord, said, “It is the Lord’s Passover” (Exod. 12:11)1. St. Athanasius of Alexandria 3. By giving their back to God they lose their salvation and the apostle in his love grieves. His labor upon them which costs him sweat and pain was in vain, and he loses his crown. “I am afraid of you, lest by any means I have bestowed labor upon you in vain.” Observe the tender compassion of the apostle. they were shaken and he trembles and fears... By saying “lest” he both in spires alarm and encourages good hope... I am in fear, but not in despair2. St. John Chrysostom 2. PRACTICAL FREEDOM OF SONS [12-20] After dealing with the topic of “Justification by the faith working through love” from many aspects, he offers a personal experience, not only in his life but in their own, especially mutual love that springs from their sincere faith. a. He would have the Galatians follow his example and forsake bondage to the law for a new freedom in Christ. As St. Paul renounces the supposed advantages of Judaism to preach the gospel to the Gentiles, so now he asks them to renounce the supposed advantages of false teaching to become as he is in Christ. “I beseech you, brethren, be as I am, for I am as you are” [12] This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs... Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the law; yet afterwards I feared not to abandon the law, to withdraw from that rule of life. And this you know full well how obstinately I clung to Judaism, and how with yet greater force let it go. He does well to place this lain order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others3. St. John Chrysostom He shows that they were deceived by false brethren, but they have no personal hatred against him, as he says, “You have not injured me at all” [12]. Observe how he again addresses them by a title of honor, which was a reminder more over of the doctrine of grace...after giving them a deep cut, he pours in this encouragement like oil; and, showing that his words were not words of hate or enmity, 1 Festival Letters, 3:1; 6: 2. 2 Chapter 4. 3 Chapter 4. 4 he reminds them of the love which they had evinced toward him, mixing his selfvindication with praises. Therefore he says, “you have not injured me at all”... “You know that because of an infirmity of the flesh I preached the gospel to you at first. And my trail which was in my flesh you did not despise or reject, but you received me as an angel of God, even as Christ Jesus” [13, 14]... But for you, not only have you not injured me, but you have shown me great and inexpressible kindness, and it is impossible that one who has been treated with such attention should speak thus from any malevolent motive. My language then cannot be caused by ill-will; it follows, that it proceeds from affection and solicitude... Observe his spiritual skill; in the midst of his self-vindication, he again appeals to their feelings by showing what he had suffered for their sakes... Was it not then absurd of them to receive him as an angel of God, when he was persecuted and driven about, and then not to receive him when pressing on them what was fitting?1 St. John Chrysostom Here [15, 16] he shows perplexity and amazement, and de sires to learn of them the reason for their change. Who, says he, has deceived you, and caused a difference in your disposition towards me? Are you not the same who attended and ministered to me, counting me more precious than your own eyes? what then has happened?... You ought on this very account to pay me increased honor and attention; instead of which”I am become your enemy, because I tell you the truth, “-for I can find no other reason but this2. St. John Chrysostom His testimony that the Galatians would have given him their own eyes indicates the depth of their former affection for him and the extent of their initial commitment to his gospel. Some think that verse 15 hints at Paul having some disease of the eyes. The relationship between the apostle and the Galatians is changed now. St. Paul’s mention of his travail suggests he is like a mother to them, even though finally he speaks of Christ’s being formed in them. The thought is that the new birth effects such a radical transformation of one whole being that it is no longer that person who lives but Christ who lives in him [2:20]. After showing sincere mutual love between him and them, as true children of God, who have attained freedom and love, he tells them about his inner desire to visit them, to see how much he loves them, as a parent who willingly suffers much not only to raise them as begotten children of God but also to help them grow up. Here [18] he hints that his absence had been the cause of this, and that the true blessing was for disciples who hold right opinions not only in the presence but also in the absence of their master... He resembles a mother trembling for her children. “Until Christ be formed in you” [19]. Behold his paternal tenderness, behold this despondency worthy of an Apostle... Observe his warnings [20], his inability to refrain himself, and to conceal his feelings; in the nature of love; nor is he satisfied with words, but desires to be present 1 Chapter 4. 2 Chapter 4. 5 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. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them1. St. John Chrysostom Flattery is always insidious, crafty, and smooth. And the flatterer is well described by philosophers “a pleasant enemy.” Truth is bitter, of gloomy visage and wrinkled brow, and distasteful to those who are rebuked2. St. Jerome 3.THE ALLEGORY OF HAGAR AND SARAH [21-31] He returns again to Abraham, not in the way of repetition, but, in as much as the Patriarch’s fame was great among the Jews... Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch’s sons were not of equal dignity, one being a bondwoman, the other a freewoman, he shows that they were not only his sons, but sons in the same sense as he that was free born and noble. Such is the power of faith3. St. John Chrysostom Abraham and his seed: * Natural descendants -as the dusts of the earth (Gen. 13:16) * Spiritual descendants -as the stars of heaven (Gen. 22:17, Gal 3:26,29). In rabbinical fashion he makes the account of Abraham’s two wives an allegory (Gen. 16:15; 21:1-21). 1. Sarah was a free woman and her son Isaac was born through promise -a word used earlier to refer to the gospel [3:8, 14, 16-18]. Hagar was a slave and her son was born according to the flesh (nature). Be free, therefore, and free yourself from every kind of destructive slavery. For unless you become free, you cannot be a worker for Christ; for that kingdom in the heavenly Jerusalem which is free does not accept children of slavery. The children of a free mother are themselves free (Rom. 8:15), and are not enslaved to the world in anything [23]4. John the Solitary 2. St. Paul extends the allegory identifying the two women with two different covenants or dispensations, presumably an “old” and a “new.” Sarah was a symbol of grace, while Hagar of the Law. Christianity had a noble birth, being sprung, as the mystery of the allegory indicates, from the son of Abraham who was born of the free woman; whereas from the son of the bond maid came the legal bondage of Judaism5. Tertullian 3. Sarah symbolizes the church, Hagar represents the synagogue. 1 Chapter 4. 2 12. Against the Pelagians 1:26. 3 In Galat., Chapter 4 4 Sebastian Brock: This Syriac Fathers on Prayer and Spritual Life, Michigan, 1987, p. 89 5 Against Marcion 5:4. 6 4. Sarah was a figure of life according to the Spirit, while Hagar the flesh. 5. Sarah refers to the heavenly Jerusalem, the home and mother of Christians who rejoice in the freedom of the Gospel. Hagar the earthly one. The new Jerusalem offers far more than the old. Freedom offers far more than slavery, and the gospel more than the law1. 6. Sarah had free sons and heirs, while Hagar had slaves. 7. Ishmael did not enjoy the blessings of a son in Abraham’s house but was left out in the cold although he was the firstborn; Isaac was called. Thus we are heirs of a spiritual promise. 8. The Hebrew text of Gen. 21:9 states simply that Ishmael was playing with Isaac. But in the rabbinical commentary Genesis Rabbah, the Hebrew word translated as “playing, joking, laughing” is taken in a bad sense. The tradition then says this: “And Ishmael took a bow and arrows and started shooting them in the direction of Isaac, making it appear as if he was joking.” St. Paul applies this tradition to the experience of the Galatians from the Judaizers. Isaac, born not according to the order of nature, nor the law of marriage, nor the power of the flesh, was yet truly his own son. He was the issue of bodies that were dead, and of a womb that was dead; his conception was not by the flesh, nor his birth by the seed, for the womb was dead both through age and barrenness but the Word of God fashioned Him. Not so in the case of the bondman; He came by virtue of the laws of nature, and after the manner of marriage. Nevertheless, he that was not according to the flesh was more honorable than he that was born after the flesh. Who is this who before was “barren,” and “desolate?” Clearly it is the Church of the Gentiles, that was before deprived of the knowledge of God? Who is “she which has the husband?” plainly the Synagogue. Yet the barren woman surpassed her in the number of her children, for the other embraces one nation, but the children of the Church have filled the country of the Greeks and of the barbarians, the earth the sea, the whole habitable world. Observe how Sarah by acts, and the Prophet by words, have described the events about to befall . Observe too, that he whom Isaiah called barren, Paul has proved to have many children, which also happened typically in the case of Sarah. For she too, although barren, became the mother of a numerous progeny. This however does not suffice Paul, but he carefully follows out the mode whereby the barren woman became a mother, that in this particular likewise the type might harmonize with the truth. Wherefore he adds, “Now we, brethren, as Isaac was, are children of promise” [28]... He intends the Church; for she knew not God, but as soon as she knew Him, she surpassed the fruitful synagogue2. St. John Chrysostom 1 Furnish, p. 295. 2 Chapter 4.
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