Verse 1-3
“But I say, that so long as the heir is a child, he differs nothing from a bond-servant, though he is lord of all; but is under guardians and stewards, until the term appointed of the father. So we also when we were children, were held in bondage under the rudiments of the world.”
The word “child” in this place denotes not age but understanding; meaning that God had from the beginning designed for us these gifts, but, as we yet continued childish, He let us be under the elements of the world, that is, new moons and sabbaths, for these days are regulated by the course of sun and moon. If then also now they bring you under law they do nothing else but lead you backward now in the time of your perfect age and maturity. And see what is the consequence of observing days; the Lord, the Master of the house, the Sovereign Ruler, is thereby reduced to the rank of a servant.
<!--<span class="stiki"></span>-->Ver. 4, 5. “But when the fullness of the time came God sent forth His Son, born of a woman, under the Law that he might redeem them which were under the Law, that we might receive the adoption of sons.”
Here he states two objects and effects of the Incarnation, deliverance from evil and supply of good, things which none could compass but Christ. They are these; deliverance from the curse of the Law, and promotion to sonship. Fitly does he say, that we might “receive,” “[be paid,]” implying that it was due; for the promise was of old time made for these objects to Abraham, as the Apostle has himself shown at great length. 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.
<!--<span class="stiki"></span>-->Ver. 6, 7. “And because you are sons, God sent forth the Spirit of His Son into your hearts, crying, Abba, Father. So that you are no longer a bond-servant, but a son; and if a son, then an heir through God.”
Had not we been first made sons, we could not have called Him Father. If then grace has 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?
<!--<span class="stiki"></span>-->Ver. 8, 9. “Howbeit at that time not knowing God, you were bondage to them which by nature are no gods. But now, that you have come to know God, or rather to be known of God, how turn ye back again to the weak and beggarly rudiments whereunto you desire to be in bondage over again.”
Here turning to the Gentile believers he says that it is an idolatry, this rigid observance of days, and now incurs a severe punishment. To enforce this, and inspire them with a deeper anxiety, he calls the elements “not by nature Gods.” And his meaning is—Then indeed, as being benighted and bewildered, you lay grovelling upon the earth, but now that you have known God or rather are known of Him, how great and bitter will be the chastisement you draw upon you, if, after such a treatment, you relapse into the same disease. It was not by your own pains that you found out God, but while you continued in error, He drew you to Himself. He says “weak and beggarly rudiments,” in that they avail nothing towards the good things held out to us.
Ver. 10. “You observe days, and months, and seasons, and years.”
Hence is plain that their teachers were preaching to them not only circumcision, but also the feast-days and new-moons.
Ver. 11. “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. And hence he has put it so as thoroughly to shame them, “I have bestowed labor upon you,” saying, as it were, make not vain the labors which have cost me sweat and pain. By saying “I fear,” and subjoining the word “lest,” he both inspires alarm, and encourages good hope. He says not “I have labored in vain,” but “lest,” which is as much as to say, the wreck has not happened, but I see the storm big with it; so I am in fear, yet not in despair; you have the power to set all right, and to return into your former calm. Then, as it were stretching out a hand to them thus tempest-tost, he brings himself into the midst, saying,
Ver. 12. “I beseech you, brethren, be as I am; for I am as you are.”
This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. 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 hold of Judaism, and how with yet greater force I let it go. He does well to place this last in 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 others.
Ver. 12. “You did me no wrong.”
Observe how he again addresses them by a title of honor, which was a reminder moreover of the doctrine of grace. Having chid them seriously, and brought things together from all quarters, and shown their violations of the Law, and hit them on many sides, he gives in and conciliates them speaking more tenderly. For as to do nothing but conciliate causes negligence, so to be constantly talked at with sharpness sours a man; so that it is proper to observe due proportion everywhere. See then how he excuses to them what he has said, and shows that it proceeded not simply because he did not like them, but from anxiety. 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, he reminds them of the love which they had evinced toward him, mixing his self-vindication with praises. Therefore he says, “you did me no wrong.”
<!--<span class="stiki"></span>-->Ver. 13, 14. “But you know that because of an infirmity of the flesh I preached the Gospel unto you the first time. And that which was a temptation in my flesh you despised not, nor rejected.”
Not to have injured one is indeed no great thing, for no man whatever would choose to hurt wantonly and without object to annoy another who had never injured him. 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. “You did me no wrong; you know that because of an infirmity of the flesh I preached the Gospel unto you.” What can be gentler than this holy soul, what sweeter, or more affectionate! And the words he had already used, arose not from an unreasoning anger, nor from a passionate emotion, but from much solicitude. And why do I say, you have not injured me? Rather have you evinced a great and sincere regard for me. For “you know,” he says, “that because of an infirmity of the flesh I preached the Gospel unto you; and that which was a temptation to you in my flesh you despised not, nor rejected.” What does he mean? While I preached to you, I was driven about, I was scourged, I suffered a thousand deaths, yet you thought no scorn of me; for this is meant by “that which was a temptation to you in my flesh you despised not, nor rejected.” 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. This however, says he, did not at all offend you, nor did you reject me on account of my sufferings and persecutions; or, as he now calls them, his infirmity and temptation.
Ver. 14. “But you received me as an Angel of God.”
Source: Commentary on Galatians (New Advent)