Galatians 4:28Meaning & Commentary from the Church Fathers

But since Origen, explaining this passage, set forth the Apostle's words as, "But you, brethren, are children of promise according to Isaac," the question is asked: how does he now call the Galatians children of promise according to Isaac? He had called them foolish, and had said that they began in the Spirit but ended in the flesh. We therefore say that the Apostle calls them children of promise according to Isaac because he had not yet fully despaired of their salvation. He thought they would again turn to the Spirit with which they had begun, and would be sons of the freewoman. But if they were swallowed up by the flesh, they would be sons of the bondwoman.

According to Bishop Theophan's explanation, the features of the spiritual birth given by our mother, the Church, are these: she gives birth without a fleshly husband, without pangs, and without fleshly birth itself. She has nothing of this fleshly order, yet she has more children than the one who has all these things. Thus spiritual birth is hindered neither by time, nor by place. It can take place always, everywhere, in a single instant, and in greater number. Here neither does the Jew have advantage, nor does the Greek meet rejection. Whoever a man may be, he is born anew without envy and becomes a child of the new Jerusalem. Heaven and earth rejoice over this. Therefore the prophet contemplates it under the image of solemn joy. St. John Chrysostom exclaims: "Who is this barren woman? Who is this desolate woman? Is it not clear that this is the Church from the Gentiles, formerly deprived of the knowledge of God? And who is she who has a husband? Clearly, the Jewish synagogue. But the barren woman surpassed her in multitude of children. Do you see how Sarah by deed, and the prophets by word, foretold our future? But see, Isaiah said that the one first barren later became the mother of many children. This happened typologically with Sarah, for she, being barren at first, later became the mother of numerous offspring." Paul also shows how the barren woman became a mother, so that from this too he may show the closeness of the type to the truth under consideration. Therefore he adds: "Now we, brethren, as Isaac was, are children of promise." For just as Sarah became a mother not by nature, but by promise, so in our regeneration nothing belongs to nature. Rather, the divine words spoken by the priest in the font of water, as in a mother's womb, re-create and regenerate the one being baptized. "Therefore, if we are children of the barren woman, then we are also free. Is it not madness for those chosen so many centuries before, and now having received freedom, voluntarily to subject themselves to the yoke of bondage?"

He also shows how the barren woman became a mother, so that from this too he may show the closeness of the type to the truth under consideration. Therefore he adds: 'Now we, brethren, as Isaac was, are children of promise.' For as Sarah became a mother not by nature, but by God's promise, since He Who said, 'At this time I will come, and Sarah shall have a son' (cf. Gen 18:10-14), came Himself and formed the infant in Sarah's womb, so also in our regeneration nothing belongs to nature. Rather, the divine words spoken by the priest, these very words in the font of water, as in a mother's womb, re-create and regenerate the one being baptized." As for the connection of these words with what precedes, from this verse the holy Apostle begins the application of the event already indicated in verses 22-23. He also applies the explanation, offered in verses 24-27, of its mystical significance. In this application, as noted above, the superiority or glory of faith over life under the Law is shown, so as to attract and incline the will toward it. The first mark of its glory is the spiritual, supernatural birth of the children of faith. Therefore the turn of phrase, "but we," may be understood as a consequence: so, this is who we are! It may also be understood as bringing us under the preceding interpretation. He explained that Hagar, who gives birth according to the flesh, is an image of the Sinaitic covenant and of servile life under the Law, now characterizing Jerusalem. Sarah, who gives birth according to promise, is an image of the new, evangelical covenant and of full spiritual freedom, characterizing the new Jerusalem, the Church of Christ. Now he answers, as it were, the question: where should we belong, incline, and cleave? We should cleave where we belong by our birth. By our birth in the Church, which each of you has actually received and knows by experience, having been counted worthy of the Spirit of grace, we can in no way belong to the carnal, servile, Hagarene race. Consequently, we cannot serve in life under the Law, as is done in Jerusalem, from which the false teachers who troubled you came. We are children according to Isaac, Sarah's offspring, born by power from above, as Isaac was. Therefore we have no reason even to turn our eyes in that direction, while we stand in so glorious a condition. We would be in danger of losing it if we inclined there.