4 But when the fullness of the time came, God sent out his Son, born to a woman, born under the law,
5 that he might redeem those who were under the law, that we might receive the adoption as children.
6 And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
7 So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.
8 However at that time, not knowing God, you were in bondage to those who by nature are not gods.
9 But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?
10 You observe days, months, seasons, and years.
11 I am afraid for you, that I might have wasted my labor for you.
12 I beg you, brothers, become as I am, for I also have become as you are. You did me no wrong,
13 but you know that because of weakness in the flesh I preached the Good News to you the first time.
14 That which was a temptation to you in my flesh, you didn’t despise nor reject; but you received me as an angel of God, even as Christ Jesus.
15 What was the blessing you enjoyed? For I testify to you that, if possible, you would have plucked out your eyes and given them to me.
16 So then, have I become your enemy by telling you the truth?
17 They zealously seek you in no good way. No, they desire to alienate you, that you may seek them.
18 But it is always good to be zealous in a good cause, and not only when I am present with you.
19 My little children, of whom I am again in travail until Christ is formed in you—
20 but I could wish to be present with you now, and to change my tone, for I am perplexed about you.
21 Tell me, you that desire to be under the law, don’t you listen to the law?
22 For it is written that Abraham had two sons, one by the servant, and one by the free woman.
23 However, the son by the servant was born according to the flesh, but the son by the free woman was born through promise.
24 These things contain an allegory, for these are two covenants. One is from Mount Sinai, bearing children to bondage, which is Hagar.
25 For this Hagar is Mount Sinai in Arabia, and answers to the Jerusalem that exists now, for she is in bondage with her children.
26 But the Jerusalem that is above is free, which is the mother of us all.
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Reading as
Questions they answer differently
On verse
Oldest first.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:4–7Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. … And how does it appear that we have become sons? he has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption. … Had not we been first made sons, we could not have called Him Father. If then grace hath made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?
Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. … And how does it appear that we have become sons? he has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption. … Had not we been first made sons, we could not have called Him Father. If then grace hath made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:13–15What can be gentler than this holy soul, what sweeter, or more affectionate! … Rather have ye evinced a great and sincere regard for me. … What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet ye thought no scorn of me; for this is meant by "that which was a temptation to you in my flesh ye despised not, nor rejected." … This however, says he, did not at all offend you, nor did ye reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation. … Are ye not the same who attended and ministered to me, counting me more precious than your own eyes?
What can be gentler than this holy soul, what sweeter, or more affectionate! … Rather have ye evinced a great and sincere regard for me. … What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet ye thought no scorn of me; for this is meant by "that which was a temptation to you in my flesh ye despised not, nor rejected." … This however, says he, did not at all offend you, nor did ye reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation. … Are ye not the same who attended and ministered to me, counting me more precious than your own eyes?
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:19–20He resembles a mother trembling for her children. "Until Christ be formed in you." Behold his paternal tenderness, behold this despondency worthy of an Apostle. … 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. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them. … And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation.
He resembles a mother trembling for her children. "Until Christ be formed in you." Behold his paternal tenderness, behold this despondency worthy of an Apostle. … 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. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them. … And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Galatians 4:4–5God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. … But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. … Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other.
God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. … But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. … Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other.
John Calvin, Commentaries, on 4:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Galatians 4:13–15By infirmity of the flesh he means here, as in other places, what had a tendency to make him appear mean and despised. … Such was Paul when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception. The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration, but the power of the Holy Spirit alone? … He calls it a temptation or trial, because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men, who are ashamed of anything about them that may lower them in public estimation. … To be willing to pluck out their own eyes, if it had been necessary, was an evidence of very extraordinary love, stronger than the willingness to part with life.
By infirmity of the flesh he means here, as in other places, what had a tendency to make him appear mean and despised. … Such was Paul when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception. The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration, but the power of the Holy Spirit alone? … He calls it a temptation or trial, because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men, who are ashamed of anything about them that may lower them in public estimation. … To be willing to pluck out their own eyes, if it had been necessary, was an evidence of very extraordinary love, stronger than the willingness to part with life.
John Calvin, Commentaries, on 4:12–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Galatians 4:24–26These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. … But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, … and is the mother of us all - a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ.
These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. … But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, … and is the mother of us all - a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ.
Matthew Henry, Commentary on the Whole Bible, on 4:21–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Galatians 4:7And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.
And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.
Adam Clarke, Commentary on the Holy Bible, on 4:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Galatians 4:13–15how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them. … His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (Co2 12:7), which also was overruled to good (Co2 12:9-10), as the "infirmity of the flesh" here. … ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mat 5:29). CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, … "You would have torn out your own eyes to supply the lack of mine."
how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them. … His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (Co2 12:7), which also was overruled to good (Co2 12:9-10), as the "infirmity of the flesh" here. … ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mat 5:29). CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, … "You would have torn out your own eyes to supply the lack of mine."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:13 and 4:15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Galatians 4
Galatians 4:4–26, World English Bible
Galatians 4 in the Bible · Told in the Story: Chapter 12, A Letter to Galatia
What others have written
8 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:4–7Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. … And how does it appear that we have become sons? he has told us one mode, in that we have put on Christ who is the Son; and now he mentions another, in that we have received the Spirit of adoption. … Had not we been first made sons, we could not have called Him Father. If then grace hath made us freemen instead of slaves, men instead of children, heirs and sons instead of aliens, is it not utter absurdity and stupidity to desert this grace, and to turn away backwards?
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:13–15What can be gentler than this holy soul, what sweeter, or more affectionate! … Rather have ye evinced a great and sincere regard for me. … What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet ye thought no scorn of me; for this is meant by "that which was a temptation to you in my flesh ye despised not, nor rejected." … This however, says he, did not at all offend you, nor did ye reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation. … Are ye not the same who attended and ministered to me, counting me more precious than your own eyes?
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Chrysostomc. 347–407Early church, EastCommentary on the Epistle to the Galatians · on Galatians 4:19–20He resembles a mother trembling for her children. "Until Christ be formed in you." Behold his paternal tenderness, behold this despondency worthy of an Apostle. … 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. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them. … And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation.
John Chrysostom, Commentary on the Epistle to the Galatians, on chapter 4; the Oxford translation (Library of the Fathers, 1839–1877), revised for the Nicene and Post-Nicene Fathers, first series, vol. 13, edited by Philip Schaff (New York, 1889); the text of the Christian Classics Ethereal Library. The edition
Archbishop of Constantinople, called “golden-mouthed” for his preaching; his sermons on the Gospels and on Paul's letters are still read in the Orthodox church.
John Calvin1509–1564ReformedCommentaries · on Galatians 4:4–5God sent forth his Son. These few words contain much instruction. The Son, who was sent, must have existed before he was sent; and this proves his eternal Godhead. Christ therefore is the Son of God, sent from heaven. Yet this same person was made of a woman, because he assumed our nature, which shews that he has two natures. … But the language was also expressly intended to distinguish Christ from other men, as having been formed of the substance of his mother, and not by ordinary generation. … Christ the Son of God, who might have claimed to be exempt from every kind of subjection, became subject to the law. Why? He did so in our room, that he might obtain freedom for us. A man who was free, by constituting himself a surety, redeems a slave: by putting on himself the chains, he takes them off from the other.
John Calvin, Commentaries, on 4:1–5; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
John Calvin1509–1564ReformedCommentaries · on Galatians 4:13–15By infirmity of the flesh he means here, as in other places, what had a tendency to make him appear mean and despised. … Such was Paul when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception. The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration, but the power of the Holy Spirit alone? … He calls it a temptation or trial, because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men, who are ashamed of anything about them that may lower them in public estimation. … To be willing to pluck out their own eyes, if it had been necessary, was an evidence of very extraordinary love, stronger than the willingness to part with life.
John Calvin, Commentaries, on 4:12–20; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Galatians 4:24–26These things, says he, are an allegory, wherein, besides the literal and historical sense of the words, the Spirit of God might design to signify something further to us, and that was, That these two, Agar and Sarah, are the two covenants, or were intended to typify and prefigure the two different dispensations of the covenant. … But the other, Sarah, was intended to prefigure Jerusalem which is above, or the state of Christians under the new and better dispensation of the covenant, … and is the mother of us all - a state into which all, both Jews and Gentiles, are admitted, upon their believing in Christ.
Matthew Henry, Commentary on the Whole Bible, on 4:21–31; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Galatians 4:7And if a son, then an heir - Having a right to the inheritance, because one of the family, for none can inherit but the children; but this heirship is the most extraordinary of all: it is not an heirship of any tangible possession, either in heaven or earth; it is not to possess a part or even the whole of either, it is to possess Him who made all things; not God's works, but God himself: heirs of God through Christ.
Adam Clarke, Commentary on the Holy Bible, on 4:7; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Galatians 4:13–15how through infirmity--rather, as Greek, "Ye know that because of an infirmity of my flesh I preached," &c. He implies that bodily sickness, having detained him among them, contrary to his original intentions, was the occasion of his preaching the Gospel to them. … His sickness was probably the same as recurred more violently afterward, "the thorn in the flesh" (Co2 12:7), which also was overruled to good (Co2 12:9-10), as the "infirmity of the flesh" here. … ye would have plucked out your own eyes--one of the dearest members of the body--so highly did you value me: a proverbial phrase for the greatest self-sacrifice (Mat 5:29). CONYBEARE and HOWSON think that this particular form of proverb was used with reference to a weakness in Paul's eyes, … "You would have torn out your own eyes to supply the lack of mine."
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 4:13 and 4:15; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.