Galatians 4:1Meaning & Commentary from the Church Fathers

On verses 1-2. “Now I say: as long as the heir is an heir, he differs nothing from a slave, though he is lord of all. But he is under guardians and stewards until the time appointed by the father.”

This heir, who differs nothing from a slave, though he is lord of all, and who is under stewards and guardians, is the whole human race before the coming of Christ. Indeed, ut amplius dicam, he is such until the end of the world.

For as all die in the first-created Adam before they are born, so all those born before the coming of Christ are made alive in the second Adam. Thus we, in the person of our fathers, were in bondage to the Law. They, by grace, will be saved in the person of their children.

This understanding accords with the Catholic Church. She affirms that the providence of the Old and New Testaments was one and the same. She does not divide by periods of time those whom she has placed under the same conditions.

We all have been raised upon the foundation of the apostles and prophets, being established upon the same cornerstone, Jesus Christ our Lord. He united both peoples and, breaking down the middle wall, abolished in His flesh the enmity between the two peoples. He replaced the difficulty of fulfilling the ancient Law with the purity of the evangelical teachings, doginatum (Eph 2:20).

Truly, in Christ we are all one bread, and on earth the two have been joined together. Just as we are established upon the foundation of the apostles and prophets, so the patriarchs too were established upon the foundation of the apostles.

By guardians and rulers one may also understand the prophets. By their words we were daily instructed concerning the coming of the Savior, just as the Law of Moses was earlier considered as a tutor.

One may also understand the angels of children, who daily behold the face of the Father and intercede for them. Of these angels it is said: “The angel of the Lord will encamp around those who fear Him, and will deliver them” (Ps 33:8).

Under them one may understand the priests and princes who then held sway over the peoples, and who now give rules that must be obeyed. Rightly are those considered under guardians and rulers who, having the spirit of fear, have not yet been counted worthy to receive the spirit of freedom and adoption.

For childhood fears when it commits sin. It is afraid of the tutor and does not believe that it is free, although by nature it has dominion over all.

According to the twofold understanding, the tutors and stewards are either the prophets or the angels, as we have said. This child remains under guardians and stewards until the lawful age of the perfect man is fulfilled.

According to Roman laws, the lawful age is determined as twenty-five years. In this way the time of Christ’s coming is determined for the perfection of the human race.

Immediately after His coming, and after we had become perfect men, the guardian and protector departed from us. Then we made use of the authority of a lord and the possession of an heir. Before this we were considered strangers to it, although we had been born in that dignity.

Gal 4:1-2: "The heir, as long as he is a child, differs in nothing from a slave, though he is master of all. He is under guardians and stewards until the time appointed by the father. So we also, while we were children..."

"By the childhood of the Jewish people, which made tutelage necessary, the holy Apostle Paul means the Old Testament period.

"Then the Jews, although pre-elected to sonship with God (Is 1:2), were not yet able to receive the Lord Jesus Christ, so that through Him they might essentially become sons to God" (Bishop Theophan).

"The comparison of the Law with tutelage very clearly expresses both the need, or value, of the Law and its temporary meaning," says Bishop Theophan.

"The comparison in the holy Apostle chiefly concerns lack of freedom, and the other feature is this: until the time appointed by the father. When this time ends, this bond also ends.

"The son, as one already brought up and instructed, begins to act independently."

According to St. John Chrysostom's explanation, "The Apostle speaks here of childhood not according to age, but according to understanding.

"He shows that God from the beginning wished to bestow His blessings on us. But since we were still in a state of childhood, He left us under the principles of the world.

"That is, He left us in dependence on new moons and Sabbaths, since these days depend for us on the course of the sun and moon.

"Therefore those who now bring you under the yoke of the Law do the same as if they returned you, who have reached perfect age, back to infancy."

And Blessed Jerome says: "By the principles of the world the Apostle here meant the same ones whom he had earlier called rulers and supervisors.

"One may understand by them also the letters from which syllables and words are composed, and which are learned not for themselves, but for another purpose.

"That is, they are learned so that one may read complex speech. By the letters one may understand the Mosaic Law and the sayings of the prophets.

"For through them is received the fear of God, the beginning of wisdom, and guidance to the Deliverer, the Lord Jesus Christ."

But what if a wisely educated heir of the kingdom, entering royal activity, finds around him a generation educated unwisely and carelessly? Can he maintain or establish the welfare of kingdom and people as easily as if he were surrounded by people educated carefully and reasonably?

Certainly not. Therefore the people must thank the king who secures their welfare by the wise education of his heir. At the same time, they must assist the good intention of the king and their own future welfare.

They do this when every father of a family educates his children carefully and reasonably, according to his own condition and their abilities.

In our times people discuss, write, and argue so much about the subjects, rules, and methods of education that this almost diminishes the trust of pupils toward educators. They hear educators arguing among themselves.

They see guidebooks recently approved soon condemned by other new ones. Perhaps this is unavoidable, because the demands of public and private life have multiplied and become varied, and education must satisfy them.

Moreover, some regard publicity as a universal medicine against social evils. Yet sometimes it becomes a source of social diseases, if it opens its mouth too unrestrainedly not only for truth, but also for falsehood.

However, I have been commanded "not to strive about words" (2 Tim 2:14). My duty is to point parents and educators, as far as possible, to what is unquestionably true, accessible to all of them, and useful.

I must also point them to a guiding book that no other should displace from them.

Did not the Bible give a good education to the Old Testament people of God? Did it not give a still more perfect education to the New Testament people of God?

Wisely arranging the education of future citizens of the Kingdom of Heaven, it did not lack wisdom to give sure rules for forming a good citizen of an earthly kingdom. It also had need to give them, because a bad citizen of an earthly kingdom is unfit for the heavenly Kingdom.

Therefore it is worth seeking teaching about education in the Bible.

The most ancient teaching on this may be found in the word of the Lord to Abraham: "Abraham shall surely become a great and mighty nation, and all the nations of the earth shall be blessed in him.

For I know that he will command his sons and his household after him, and they will keep the ways of the Lord, to do righteousness and judgment" (Gen 18:18-19).

Here, first, in the form of praise for the education Abraham will give his children, the chief rule of education is taught: "Command your sons to keep the ways of the Lord, to do righteousness and judgment."

Or, to say the same thing in present terms: give children a pious and moral education, in conformity with the law of God.

Second, the beneficial consequences of such education are shown here. "Abraham shall become a great and mighty nation." A father of a family who gives his children a pious and moral education may hope from himself for numerous, respected, and prosperous offspring.

It is not difficult to understand that the man who neglects such education cannot expect the same. The opposite threatens him.

Further, we find directly stated rules of education in the Old Testament books that are especially instructive, in the book of Proverbs of Solomon and in the book of Jesus son of Sirach.

Solomon teaches: "Discipline your son, for there will be hope; but do not be carried away in your soul to resentment" (Prov 19:18). "Discipline" means: teach, give useful instruction. But it also means, properly, punish for offenses.

Yet the Wise One sets a limit to the severity of instruction and the strictness of punishment. Do not act with vexation and irritation, and do not stir up vexation and irritation.

An irritated teacher does not instruct, but irritates. The noise of irritation drowns out the voice of truth. Instruct kindly. Rebuke meekly and peacefully. Punish moderately and with regret.

Solomon urges such action by promising good fruits from it. "Discipline your son, and he will love you, and he will give beauty to your soul. He will not obey the tongue of the lawless" (Prov 28:17).

The teaching of the Son of Sirach is stricter. "Have you children? Discipline them, and bend their necks from youth" (Sir 7:25). "Discipline your son and work with him, lest you stumble because of his shamelessness" (Sir 30:13).

He addresses especially bitter words to those parents who love to amuse their children and amuse themselves with them, but do not teach them. They give them excessive freedom and look lightly on the impulses of their frivolity.

"Pamper a child, and he will terrify you. Play with him, and he will grieve you" (Sir 30:9).

Finally, the Gospel generally spreads the spirit of love and freedom in place of the spirit of fear before the law that ruled in the old covenant. It also softens the ancient severity in the rules of education.

The holy Apostle Paul writes: "Fathers, do not provoke your children, but bring them up in the discipline and instruction of the Lord" (Eph 6:4). In another epistle he says: "Fathers, do not provoke your children, lest they become discouraged" (Col 3:21).

Such is the teaching of the sacred books on education. It is simple and not complicated, because it is appointed not only for the wise, but also for the simple.

Yet even the wise will not lower themselves if they attend as pupils to these simple lessons. They were taught by men guided by the Spirit of God.

The simplest education according to the rules of true piety and pure morality can form a good citizen for the earthly kingdom, capable also of heavenly citizenship.

Philosophical education can unquestionably do more and can prepare the one educated more perfectly for the attainment of various goals useful to all. Yet without these rules, the most learned education is the building of a fine-looking structure without a firm foundation.

According to these rules the youth David was simply educated to shepherd sheep. Yet in him was revealed a man capable of shepherding the people of God, a victorious warrior, a king, and a Prophet.

According to these rules, probably in a more instructed way, the king's son Solomon was educated. He appeared as a most wise king, a king and Prophet, and an unusually blessed king.

From the fact that Old Testament teaching on education shows more severity, while evangelical teaching shows more freedom-loving meekness, a question naturally arises. Must one follow the latter exclusively and set the former aside entirely?

To resolve this question, I turn to the saying of the holy Apostle Paul with which I began the discourse. "As long as the heir is a child, he differs in nothing from a servant, but is under guardians and stewards."

You see, he speaks of strict education as something not blameworthy, but customary and proper. This is all the more noteworthy because he presents strict education as an image of the way God educates mankind.

This is evident from the words that immediately follow: "So we also, when we were children, were enslaved under the elements of the world" (Gal 4:1-3).

The old covenant is the childhood of mankind and its elementary education under the servile fear of the law. Christianity is the higher age of mankind and its perfecting education under grace.

Here, corresponding to the increased knowledge and strength of the spirit, spiritual freedom is entrusted to man. Then inwardly man is no longer a servant, but a son and heir of God through Jesus Christ.

Therefore, since the Apostle recognizes the same order in God's education of mankind and in the education of each person by parents and teachers, it is clear that he does not entirely exclude ancient severity from Christian meek education.

Freedom must be entrusted to the one being educated according to the measure in which he has acquired the ability to use it.

Is it all the same to give broad freedom to one who knows how to use it and to one who does not? Is it the same to give it to one mature in understanding and to one immature?

Obviously it is not the same. Therefore freedom must be given to children according to their age and formation.

Which of the two directions is more correct, more pleasing, and more satisfying for man: to move from the expansion of freedom to its restriction, or, conversely, from its restriction to its expansion?

Obviously the latter. Therefore children must be led from restricted freedom to its expansion. Otherwise, if someone becomes too free too early, where will he then turn with his desire for progress and increasing satisfaction?

Will he not be tempted to shake the just limits of reasonable and lawful freedom?

Let those called by the providence of God to be parents, educators, and teachers of children not neglect these reminders. Let them think on them in good time and with foresight.

Above all, let them care with sincere zeal that piety be the foundation and soul of education, for the sake of the children, for their own sake, for the fatherland, and for posterity. "A man will be known in his children" (Sir 11:28). Amen.

Another feature is "until the time appointed by the father." This is not done forever, but until the time determined by the father.

When this time ends, this bond also ends. The son, as one already brought up and instructed, begins to act independently.