John Calvin Commentary Galatians 4

Now I say. Whoever divided the text into chapters improperly separated this paragraph from the preceding one. It is, in fact, the concluding section (ἐπεξεργασία), in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation an underage person bears to his tutor.

The young man, though he is free, though he is lord of all his father’s family, still resembles a slave, for he is under the government of tutors. But the period of guardianship lasts only “until the time appointed by the father,” after which he enjoys his freedom. In this respect the fathers under the Old Testament, being the sons of God, were free; but they were not in possession of freedom while the law held the place of their tutor and kept them under its yoke.

That slavery of the law lasted as long as it pleased God, who put an end to it at the coming of Christ. Lawyers enumerate various methods by which tutelage or guardianship is brought to a close; but of all these methods, the only one adapted to this comparison is that which Paul selected: “the appointment of the father.”

Let us now examine the separate clauses. Some apply the comparison differently, to the case of any individual, whereas Paul is speaking of two nations. What they say, I acknowledge, is true, but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law. However, from the time that they have known Christ, they no longer require this kind of tutelage.

Granting all this, I deny that Paul here treats of individuals or draws a distinction between the time of unbelief and the calling by faith. The matters in dispute were these: Since the church of God is one, why is it that our condition is different from that of the Israelites?

Since we are free by faith, why is it that they, who shared faith with us, did not partake with us in the same freedom? Since we are all equally the children of God, why is it that we today are exempt from a yoke they were forced to bear? On these points the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery. Let this point be settled first: Paul here compares the Israelite church, which existed under the Old Testament, with the Christian church, so that we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction.

First, we learn from it that our hope today, and that of the fathers under the Old Testament, have been directed to the same inheritance, for they were partakers of the same adoption. According to the dreams of some fanatics, including Servetus, the fathers were divinely elected for the sole purpose of prefiguring for us a people of God. Paul, on the other hand, contends that they were elected to be, together with us, the children of God. He particularly attests that the spiritual blessing promised to Abraham belonged to them no less than to us.

Secondly, we learn that despite their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers, from being free in spirit. They bore the yoke of the law upon their shoulders, but with a free spirit they worshipped God.

More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Therefore, we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, relied on the one Mediator, called on God as their Father, and were led by the same Spirit.

All this leads to the conclusion that the difference between us and the ancient fathers lies in accidents, not in substance. We agree in all the essential characteristics of the Testament or Covenant; the ceremonies and form of government, in which we differ, are mere additions. Besides, that period was the infancy of the church; but now that Christ has come, the church has reached a state of maturity.

The meaning of Paul’s words is clear, but does he not seem to contradict himself? In the Epistle to the Ephesians he exhorts us to make daily progress

“till we come to a perfect man, to the measure of the stature of the fullness of Christ” (Ephesians 4:13).

In the first Epistle to the Corinthians he says (1 Corinthians 3:2):

“I have fed you with milk, and not with meat: for until now you were not able to bear it, neither yet now are you able.”

And shortly after this he compares the Galatians to children (Galatians 4:19). In those passages, I reply, the apostle speaks of particular individuals and their personal faith; but here he speaks generally of two bodies, without regard to individuals. This reply will help us resolve a much greater difficulty. When we consider the matchless faith of Abraham and the vast understanding of the holy prophets, with what audacity shall we dare to speak of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians would have been found equal to any of those men?

But here, as I have already said, the apostle describes not particular individuals, but the universal condition of both nations. Some individuals were endowed with extraordinary gifts, but they were few, and the whole body did not share these gifts.

Besides, even if they had been numerous, we must inquire not about their inward spiritual state, but about the kind of governance under which God had placed them. That governance was clearly a school, παιδαγωγία, a system of instruction for children. And what are we now? God has broken those chains, governs His church more leniently, and does not lay such severe restraint upon us.

At the same time, we may note in passing that whatever amount of knowledge they might have attained partook of the nature of that period, for a dark cloud continually rested on the revelation they enjoyed. Hence that saying of our Savior:

“Blessed are the eyes which see the things that you see: for I tell you that many prophets and kings have desired to see those things which you see, and have not seen them; and to hear those things which you hear, and have not heard them” (Luke 10:23, 24).

We now understand in what respect we are preferred to those who were greatly our superiors, for these statements do not apply to individuals but relate entirely to the plan of God’s administration.

This passage will prove a most powerful tool for dismantling the pageantry of ceremonies, which constitutes the entire splendor of the Papal system. For what else dazzles the eyes of simple people, leading them to regard the Pope’s dominion—if not with admiration, at least with some reverence—but the magnificent array of ceremonies, rites, gesticulations, and all kinds of paraphernalia, specifically designed to astound the ignorant?

From this passage, it appears that these are false disguises which impair the true beauty of the church. I am not now speaking of greater and more terrible corruptions, such as presenting them for divine worship, imagining they possess the power to merit salvation, and enforcing the observance of these trivialities with more rigid severity than the entire law of God.

I only refer to the misleading pretext under which our modern devisers attempt to justify such a multitude of abominations. What if they object that the ignorance of the multitude is more prevalent now than it was among the Israelites, and that many aids are therefore required? They will never be able to prove in this way that the people must be placed under a discipline or a school similar to that which existed among the people of Israel, for I will always counter them with the declaration that God’s appointment is totally different.

If they plead expediency, I ask: Are they better judges of what is expedient than God Himself? Let us hold the firm conviction that the greatest advantage, as well as the highest propriety, will be found in whatever God has determined. In aiding the ignorant, we must not employ methods contrived by human fancy, but those established by God Himself, who unquestionably has omitted nothing suited to assist their weakness. Let this shield suffice to repel any objections: “God has judged otherwise, and His purpose serves as all arguments for us, unless it is supposed that humans are capable of devising better aids than those God provided and later discarded as useless.”

Let it be carefully observed: Paul does not merely say that the yoke laid upon the Jews is removed from us, but he expressly establishes a distinction in the governance that God has commanded to be observed. I acknowledge that we are now at liberty regarding all external matters, but only on the condition that the church is not burdened with a multitude of ceremonies, nor Christianity confused with Judaism. We will consider the reason for this later in the proper place.

Under the elements of the world. Elements may either mean, literally, outward and bodily things, or, metaphorically, rudiments. I prefer the latter interpretation. But why does he say that those things which had a spiritual signification were of the world? We did not, he says, enjoy the truth in a simple form, but involved in earthly figures; and consequently, what was outward must have been “of the world,” though there was concealed under it a heavenly mystery.

When the fullness of the time was come. He proceeds with the comparison he had presented, and applies to his purpose the expression that has already been mentioned, the time appointed by the Father—still showing that the time ordained by God’s providence was proper and seasonable.

That season is the most fitting, and that way of acting is the most proper, which God’s providence directs. At what time it was appropriate for the Son of God to be revealed to the world, it belonged to God alone to judge and determine. This consideration ought to restrain all curiosity. Let no one presume to be dissatisfied with God’s secret purpose and raise a dispute about why Christ did not appear sooner. If the reader desires fuller information on this subject, he may consult what I have written on the conclusion of the Epistle to the Romans.

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 shows that he has two natures.

Some copies read natum instead of filium; but the latter reading is more generally followed, and, in my opinion, is preferable. The language was also expressly intended to distinguish Christ from other human beings, as having been formed of the substance of his mother and not by ordinary generation. In any other sense, it would have been insignificant and foreign to the subject. The word woman is here used generally for the female sex.

Subjected under the law. The literal rendering is, Made under the law; but in my version, I have preferred another word, which expresses more clearly the fact that he was placed in subjection to the law. 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 place, so that he might obtain freedom for us.

A man who was free, by acting as a guarantor, redeems a slave: by putting the chains on himself, he takes them off the other. So Christ chose to become liable to keep the law, so that exemption from it might be obtained for us; otherwise, it would have been pointless for him to come under the yoke of the law, for it certainly was not on his own account that he did so.

To redeem them that were under the law. We must observe here that the exemption from the law which Christ has secured for us does not imply that we no longer owe any obedience to the doctrine of the law and may do whatever we please, for the law is the everlasting rule of a good and holy life. But Paul speaks of the law with all its associated aspects. From subjection to that law we are redeemed, because it is no longer what it once was. With the veil being rent (Matthew 27:51), freedom is openly proclaimed, and this is what he immediately adds.

That we might receive the adoption. The fathers under the Old Testament were certain of their adoption, but did not yet so fully enjoy their privilege. Adoption, like the phrase the redemption of our body (Romans 8:23), here signifies actual possession. As, at the last day, we receive the fruit of our redemption, so now we receive the fruit of adoption, of which the holy fathers did not partake before the coming of Christ; and therefore, those who now burden the church with an excess of ceremonies defraud her of the just right of adoption.

And because ye are sons. The adoption which he had mentioned is proven to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit; but the effect is the sign of the cause. In venturing, he says, to call God your Father, you have the advice and direction of the Spirit of Christ; therefore it is certain that you are the sons of God. This agrees with what is elsewhere taught by him: that the Spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with a father’s love.

Who hath also sealed us, and given the earnest of the Spirit in our hearts (2 Corinthians 1:22).

Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit (2 Corinthians 5:5).

But it will be objected, do not wicked men, too, carry their rashness so far as to proclaim that God is their Father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul’s language does not relate to idle boasting, or to the proud opinion of himself which any man may entertain, but to the testimony of a pious conscience which accompanies the new birth. This argument can have no weight except in the case of believers, for ungodly men have no experience of this certainty, as our Lord Himself declares.

The Spirit of truth, says He, whom the world cannot receive, because it seeth him not, neither knoweth him (John 14:17).

This is implied in Paul’s words, God hath sent forth the Spirit of his Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by His Spirit. The Spirit of his Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God because we have received the same Spirit as His only Son.

Let it be observed that Paul ascribes this universally to all Christians; for where this pledge of the Divine love towards us is wanting, there is assuredly no faith. Hence it is evident what sort of Christianity belongs to Popery, since any man who says that he has the Spirit of God is charged by them with impious presumption. Neither the Spirit of God nor certainty belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbelief, reigns.

I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is therefore all the more necessary to fix in our minds this doctrine of Paul, that no man is a Christian who has not learned, by the teaching of the Holy Spirit, to call God his Father.

Crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. Crying, on the other hand, expresses firmness and unwavering confidence.

For we have not received again the spirit of bondage to fear, but of freedom to full confidence (Romans 8:15).

Abba, Father. The meaning of these words, I have no doubt, is that calling upon God is common to all languages. It is a fact which bears directly on the present subject that the name Father is given to God by both the Hebrews and by the Greeks, as had been predicted by Isaiah:

Every tongue shall make confession to my name (Isaiah 45:23).

The whole of this subject is handled by the apostle at greater length in his Epistle to the Romans. I judge it unnecessary to repeat here observations which I have already made in the exposition of that Epistle, and which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, but by the grace of faith.