Galatians 4:9Meaning & Commentary from the Church Fathers

God, without doubt, did not only now know those whom He had known from the foundation of the world (1 Pet 1:10).

But now they themselves knew God by His gift, and not by their own merits or abilities.

Therefore the Apostle preferred to use a figurative manner of speech, calling them known by God when He Himself had already manifested Himself to them for knowledge.

He introduced a correction into his words, as though what he first said in the proper sense were not so exact, rather than allow them to attribute to themselves what God had given them.

But when, after the freedom belonging to him has been restored, the son returns again to the Law, wishing to be circumcised and to follow all Jewish superstitions literally, then what before was for him only principles of the world is now called weak and poor principles.

The Law of Moses, which before the Gospel was rich, abundant, and clear, became, after the coming of Christ, as though weak and poor. On the other hand, by the weak and poor principles we confidently understand Jewish traditions and the literal understanding of the Law, because they are commandments that are not good and ordinances that are not good (cf. Ezek 20:25).

On verses 8-9. He reproves the Galatians, whom the apostles had turned from the worship of idols to faith in God. He reproves them because, after forsaking idols that by nature were not gods, they knew God. Or rather, they had been brought by Him to knowledge and had even received the Spirit of adoption. Yet they again return, like little children and those who wish to be under tutors and guardians, to the powerless and weak principles of the world. These were given for the understanding of a weak and feeble-minded people, because it could not receive or contain greater things.

The same principles which he now calls powerless and worthless he previously called only the principles of the world. Where he spoke of the principles of the world, he did not add, powerless and worthless. Here again, where the principles are called powerless, the name of the world is not used, as we also said above.

Therefore I think that so long as someone is in childhood, and so long as the time appointed by the Father has not yet been fulfilled, so that he may be called heir and son, he is under the power of the principles of the world, that is, under the guidance of the Law of Moses. But when, after the freedom belonging to the son has been restored, he returns again to the Law, wishing to be circumcised and to follow all Jewish superstitions literally, then what before was for him only principles of the world is now called a powerless and worthless principle.

Indeed, they are so useless to those who honor them that they cannot even give what they once supplied, since Jerusalem, the temple, and the altar have now been destroyed.

But someone may object in this way. “If the Law and the commandments written in the Law are powerless and worthless principles, and if those who have known God, or rather have learned knowledge from Him, must not observe the commandments of the Law, then this follows. Either Moses and the prophets observed the commandments and did not know God, nor learned knowledge from Him, or, if they did know God, they observed His commandments very little. Yet it is dangerous to affirm either. Either they did not fulfill the Law and thus knew God, or they did not know God because they observed the powerless and worthless principles of the Law.”

This question may be resolved on our part, ut dicamus illos, in this way. As Paul became a Jew to the Jews, that he might gain the Jews (1 Cor 9), and at Cenchreae cut his hair because of a vow, and in the temple at Jerusalem walked barefoot and with shaven head. In order to quiet the hatred of those who had spread a rumor about him, catechizati de eo, as though he acted against the Law of Moses and the God of the prophets, so also the holy men truly fulfilled what belonged to the Law, quae Legis erant. Yet they fulfilled it by following the meaning of the Law rather than its letter.

No less than Abraham, having removed the veil from their face, they desired to see the day of Christ. They saw it and rejoiced. They became weak for the sake of the weak people, that they might gain the weak (1 Cor 9:22), and to those under the Law they became as though they themselves were under the Law. Thus they separated them from the idols which they had been accustomed to serve in Egypt.

It would be unreasonable to think that Moses and the other companions of God were in such a condition that we do not believe of them that the time appointed by the Father had come. We believe that they were redeemed from bondage under the Law, received adoption as sons, and received the inheritance with Christ.

Indeed, every particular wisdom of God, quaecunque, is given to the whole human race as though to His Only-begotten Son. It has also always been given to each of the saints according to His determination and good pleasure.

Since we call the Law of Moses powerless and worthless principles, heretics find in this an occasion to reproach the Creator because He made the world and established the Law, sanxerit. To them we shall answer what we said above. These beginnings are powerless and worthless for those who turn back to them after the grace of the Gospel. But before the time appointed by the Father had come, they were called not so much powerless and worthless principles as principles of the world.

Moreover, the commandments of the Law had their own radiance before the Gospel of Christ shone forth throughout the world. But after the stronger light of the grace of the Gospel had arisen, and the Sun of righteousness had appeared to the whole world, the radiance of the stars was hidden and their rays were darkened. So the Apostle says elsewhere, “For what was made glorious had no glory in this respect, because of the glory that surpasses it” (2 Cor 3:10).

Let him express what is now being said in other words. The Law of Moses, which before the Gospel was rich, abundant, and clear, became, after the coming of Christ, as though powerless and worthless in comparison with Him. It was diminished and set aside by Him Who was greater than Solomon, the temple, and the prophet Jonah.

I think that the well-known saying, “He must increase, but I must decrease” (Jn 3:30), was spoken not so much in the person of John as in the person of the Law. The lesser always yields place to the greater, and perfection is preferred to beginnings.

On the other hand, by the powerless and worthless principles we confidently understand, confirmabimus, Jewish traditions and the literal understanding that has no value. For they are commandments that are not good and ordinances that are not good. The spiritual interpretation of the Law has power and is rich in meaning (Ezek 20). Thus it can hardly be called a beginning at all, or perhaps, quidem, a beginning in comparison with the age to come and with life in Christ Jesus, which the angels and the higher powers now live. But in comparison with Jewish understanding it should be called not so much a beginning, that is, an initiation, as perfection.

When he says, “But now, knowing God, or rather,” magis, “having received knowledge from Him,” he shows that after the worship of idols the Galatians understood God. Or better, they themselves were deemed worthy of the knowledge of Him. These words do not mean that God, the Creator of all, is ignorant of anything. Rather, He is portrayed as knowing only those who have exchanged their error for piety. “The Lord knows those who are His” (2 Tim 2:19).

And the Savior says in the Gospel, “I am the Good Shepherd, and I know My sheep, and Mine know Me” (Jn 10:14). Conversely, to the impious it is said, “I do not know you. Depart from Me, you workers of iniquity” (Lk 13:27). And to the foolish virgins, “I do not know you, who you are” (Mt 25:12).

Thus we must understand what is said about the weak principles of this world in this way. It seems that, by understanding the law carnally, they turned to weak principles. For the flesh always remains in weakness and needs to be sustained by food, drink, and desires, though all these things are weak.

The Apostle equates the observance of times with idolatry. He finds that, like idols, the days, months, and years observed by the Galatians are weak and beggarly elements.

For this reason he says that the Galatians "turn back again." That is, as they formerly served what does not give salvation, so now they wish to serve what is weak (άσϑενη) and beggarly (πτωχά), deprived of saving power.

It is clear that the Apostle wished to establish his children in faith in the one saving merit of Christ. He wished to uproot in them the vain hope that service to any material elements could save.

It was necessary for the Galatians to hold fast to the Head, Christ. They were not to be deceived or puffed up by self-willed and useless worship (Col 2:18-22).

Here especially he has in view the keeping of sacred times according to Old Testament ordinances. Only there were years observed, the sabbatical and jubilee years.

But the Orthodox Church, in establishing her own sacred times, in no way sought to limit the saving power of Christ's merits. She sought only closer union with Christ.

At one time she is crucified with Him through abstinence. At another she rises with Him through festive rejoicing.

Therefore, undoubtedly, already in the apostolic age there existed a fast on Wednesday and Friday, in memory of Christ's betrayal and death. There was also the celebration of the first day of the week in memory of the Resurrection.

We do not base our hope of salvation on fasts and feasts. That would indeed be a turning to weak and evil elements.

Rather, we use fasts and feasts for the fullest conformity to Christ, so that with Him we may suffer and with Him we may triumph.

Let us add here the following text from the same chapter:

You were passing from falsehood and error to the truth. But now the true God Himself has called you into communion with Himself apart from the law, as you see.

Why, then, should you now turn to these weak elements, that is, to the material service required by the law? (Bishop Theophan).

"The meaning of his words is this. Then you were so bound to the earth because you lived in darkness and error. But now, having known God, or rather having been known by Him, do you not deserve greater and harsher punishment?

"For after despising so much care shown for you, you voluntarily subject yourselves again to the same sickness from which you formerly suffered."

"You did not find God by your own efforts, for you lived in error. Rather, He Himself found you and drew you to Himself" (cf. 2 Tim 2:19).

Blessed Jerome writes: "The weak and beggarly elements are the law. The law became such for those who turn to it now, after the grace of the Gospel has appeared.

"Before the coming of the time appointed by the Father, and before the preaching of the Gospel in all the world, the legal ordinances had their radiance.

"But after the greater light of Gospel grace shone forth, and the Sun of Righteousness rose over the whole world, the light of the stars was hidden, and their rays grew dim.

"The Law of Moses was rich, abundant, and bright before the Gospel. After the coming of Christ the Lord, it became weak, diminished, and wholly abolished by Him Who is greater than Solomon, Jonah, and the temple."

"But how, then, do Christians have their own days which they honor? Among Christians everything is spiritual, and everything is done in the spirit of freedom."

Adding to this his own extensive and most excellent judgment, Bishop Theophan concludes: "We who are bound by time and space cannot be without outward rites. In them everything has its own time, place, and order.

"Only in the spirit can service to God be unceasing. It is not limited by time, place, or condition."

He turned His gracious attention toward you and granted you such an indescribably lofty blessing. “You did not find God by your own efforts, for you lived in error. He Himself found you and drew you to Himself” (Saint Chrysostom).

God knows all things and provides for all. Yet He is said especially to know those whom He calls to the true faith and who hold this faith as they ought.

Therefore in another place the Apostle says: “The Lord knows those who are His” (cf. 2 Tim 2:19). In the same sense it is said in the first Psalm: “The Lord knows the way of the righteous” (Ps 1:6).

This signifies God’s special favor, attention, and, as it were, acquaintance. Blessed Jerome writes: “The Galatians are called known by God not because God was ignorant of anything, but because He is said to know only those who have replaced error with true piety.”

Such a reminder was very moving for those who had been counted worthy of such mercy from God and then had begun to turn aside from true pleasing of Him. It is the same for all.

The Apostle also brought this to mind for himself (cf. 1 Cor 13:12). It is never useless for us to do the same, confessing the great mercy that we are born among Christians.

Immediately after birth we are begotten anew by grace in the waters of baptism, and then we are brought up in a Christian manner. What thanksgiving shall we render for this to the all-merciful Lord?

May He also deliver us from a misfortune like that of the Galatians: from turning to weak and beggarly elements, by which I mean materialistic worldviews.

Indirectly, the words “having been known by God” can also lead to this thought: you have known God, but you did not remain without response from God. He too knew you, and still more.

In the true faith, it is not that on the human side there is seeking and striving, while on God’s side there is nothing. In false faiths, where people turn to nonexistent gods, this is unavoidable. For what can one expect from those who do not exist?

In the true faith, however, the true God always answers those who seek. They seek Him, and He draws near to them, indeed, enriching them with spiritual blessings. A mutual living union arises, in which the essence of faith consists.

In Theophylact we read: “Known ... having been received by God into communion.”

“Weak and beggarly elements.” Here the holy Apostle means the same thing as he expressed earlier by the words “elements of the world.” He means the external orders of the institutions under the law, all of which can be called an elemental service to God.

For in it all the elements had their part: fire, water, earth through plants and animals, air through birds and changes in the air, through the course of the moon and sun, and the like.

After the coming of Christ the Lord, this service under the law became weak and poor, impoverished and meager. Before this, however, it was pleasing to God and gave what God was pleased to unite with it.

For example, one who offered a sacrifice for sin departed pardoned. One who received anointing became a sacred person, and so forth.

Similar pagan religious actions, however, gave nothing. They were empty, as was their whole religion. After the coming of Christ the Savior, the Jewish sacred actions likewise became empty. They no longer gave anything and became contrary to God, because they were observed against His manifest will.

This is what Saint Paul means in the words: “You turn again to the weak and beggarly elements.” He says to them, as it were: your former elemental service was empty and gave nothing.

Yet Jewish elemental service has become the same, now that the time appointed for its existence has ended. Therefore, by now inclining to accept the Jewish law, you are doing the same as turning again to an empty elemental service that gives nothing.

How can you allow yourselves this after such great favor of God toward you?

Blessed Jerome writes: “The weak and beggarly elements are the law. It became such for those who turn to it now after the grace of the Gospel has appeared.

Before the coming of the time appointed by the Father, before the preaching of the Gospel in all the world, the legal ordinances had their splendor.

But after the greater light of evangelical grace shone forth, and the Sun of righteousness rose over the whole world, the light of the stars was hidden and their rays grew dim.

The Law of Moses, before the Gospel rich, abundant, and bright, became weak, poor, and wholly abolished after the coming of Christ the Lord. It was abolished by Him Who is greater than Solomon, Jonah, and the temple.”

“To which you desire again from above to be in bondage.” To serve, δουλευειν, means to labor as a slave, to be enslaved. The Apostle says: you turn to empty elements, which can give you nothing, and meanwhile you give yourselves into bondage to them, becoming slaves.

In the law everything was prescribed down to the details. Through the traditions of the elders, these details became so oppressive that one could not even take a step without fear of violating something.

By agreeing to accept the law, the Galatians would have had to submit, willingly or unwillingly, to all these restrictions and enter the bonds of slavery. This, the Apostle as it were reminds them, comes after the freedom with which the Lord clothed you through adoption by the grace of the Holy Spirit.

He says, “again, anew, you desire to be enslaved.” This is because pagan elemental service was also entirely prescribed and represented its own kind of bondage to the elements.

Although the Galatians were now turning not to pagan, but to Jewish elemental service, these had now come to stand on one line. Therefore they were doing the same as returning again to their old service, not to the identical one, but to one of the same significance and meaning.