Galatians Commentary:
I. Introduction (1:1-9)
II. Paul's Gospel and Authority (1:10-2:21)
III. Faith Alone Against Works-Gospel (3:1-5:12)
A. Works of Law or Faith? (3:1-9)
B. The Law Falls Short (3:10-14)
C. Law and Promise (3:15-22)
D. Bondage and Freedom (3:23-29)
E. Slaves and Sons (4:1-7)
F. How Can you Turn Back? (4:8-11)
G. Concerned Appeal (4:12-20)
H. Hagar and Sarah (4:21-31)
I. Faith Working through Love (5:1-12)
IV. New Life in the Spirit and Love (5:13-6:18)
He Set Me Free by Russell's Hymns
Theodore of Mopsuestia comments, "We need to keep this in mind: Paul is giving a description of conditions under the Messiah King based on what they're most likely to be. The complete revelation of the renewal authored by Jesus is manifested to us only upon the dawn of that reality. Paul calls it the "Faith" because we've not yet experienced that reality, though in the meantime we have faith in it. And he calls it the "Promise" as if we've already gotten God's pledge regarding that reality. Finally, his use of the term "Grace" (or "Favor") is especially suitable to describe those benefits, since they're given as God's gift, free and clear — not arising from any merit of ours, but from His own munificence. Paul compares the Torah to all those benefits, and he's right to do so!" (Commentary on Galatians, Paul's Letter to the Galatians: A Fourth-Century View, Bill Berg, 2015).
Theodoret comments, "Now it was necessary that the law be given, as it fulfilled our need of a custodian. And it freed us from our previous impiety, taught us knowledge of God and then brought us to Christ the Lord as though to some wise teacher, so that we might be instructed by him in perfect learning and acquire the righteousness that is through faith" (Epistle to the Galatians, Anchient Christian Commentary on Scripture: Galatians, Ephesians, Philippians).
John of Damascus writes, "Hail! O Christ, the Word and Wisdom and Power of God, and God omnipotent! What can we helpless ones give You in return for all these good gifts? For all are Yours, and Thou ask naught from us save our salvation, You Who Yourself art the Giver of this, and yet art grateful to those who receive it, through Your unspeakable goodness. Thanks be to You Who gave us life, and granted us the grace of a happy life, and restored us to that, when we had gone astray, through Your unspeakable condescension." (An Exposition of the Orthodox Faith, Book 4, ch 4).
Gregory of Nazianzus writes, "[these are] our brothers in God, whether you like it or not; whose share in nature is the same as ours; who are formed of the same clay from the time of our first creation... more importantly, who have the same portion as the image of God just as we do and who keep it perhaps better, wasted though their bodies may be; whose inner nature has put on the same Christ and who have been entrusted with same guarantee of the Spirit as we... who are fellow heirs of the life in heaven... who are buried with Christ and raised with him, provided they suffer with him in order that they may also be glorified with him." (Select Orations, Oration 14, The Fathers of the Church: A New Translation, Vol 107, pg 49).
Tertullian writes, "And so, according to the circumstances and disposition, and even age, of each individual, the delay of baptism is preferable; principally, however, in the case of little children. For why is it necessary — if (baptism itself) is not so necessary — that the sponsors likewise should be thrust into danger? Who both themselves, by reason of mortality, may fail to fulfil their promises, and may be disappointed by the development of an evil disposition, in those for whom they stood? The Lord does indeed say, Forbid them not to come unto me. Let them come, then, while they are growing up; let them come while they are learning, while they are learning whither to come; let them become Christians when they have become able to know Christ. Why does the innocent period of life hasten to the remission of sins? More caution will be exercised in worldly matters: so that one who is not trusted with earthly substance is trusted with divine! Let them know how to ask for salvation, that you may seem (at least) to have given to him that asks. For no less cause must the unwedded also be deferred — in whom the ground of temptation is prepared, alike in such as never were wedded by means of their maturity, and in the widowed by means of their freedom — until they either marry, or else be more fully strengthened for continence. If any understand the weighty import of baptism, they will fear its reception more than its delay: sound faith is secure of salvation." (On Baptism, ch 18).
Ambrose writes, "Although we are baptized with water and the Spirit, the latter is much superior to the former, and is not therefore to be separated from the Father and-the Son.
There are, however, many who, because we are baptized with water and the Spirit, think that there is no difference in the offices of water and the Spirit, and therefore think that they do not differ in nature. Nor do they observe that we are buried in the element of water that we may rise again renewed by the Spirit. For in the water is the representation of death, in the Spirit is the pledge of life, that the body of sin may die through the water, which encloses the body as it were in a kind of tomb, that we, by the power of the Spirit, may be renewed from the death of sin, being born again in God.
And so these three witnesses are one, as John said: 'The water, the blood, and the Spirit.' One in the mystery, not in nature. The water, then, is a witness of burial, the blood is a witness of death, the Spirit is a witness of life. If, then, there be any grace in the water, it is not from the nature of water, but from the presence of the Holy Spirit.
Do we live in the water or in the Spirit? Are we sealed in the water or in the Spirit. For in Him we live and He Himself is the earnest of our inheritance, as the Apostle says, writing to the Ephesians 'In Whom believing ye were sealed with the Holy Spirit of promise, Who is an earnest of our inheritance.' So we were sealed by the Holy Spirit, not by nature, but by God, for it is written: 'He Who anointed us is God, Who also sealed us, and gave the earnest of the Spirit in our hearts.'
We were then sealed with the Spirit by God. For as we die in Christ, in order to be born again, so, too, we are sealed with the Spirit, that we may possess His brightness and image and grace, which is undoubtedly our spiritual seal. For although we were visibly sealed in our bodies, we are in truth sealed in our hearts, that the Holy Spirit may portray in us the likeness of the heavenly image.
Who, then, can dare to say that the Holy Spirit is separated from the Father and the Son, since through Him we attain to the image and likeness of God, and through Him, as the Apostle Peter says, are partakers of the divine nature? In which there is certainly not the inheritance of carnal succession, but the spiritual connection of the grace of adoption. And in order that we may know that this seal is rather on our hearts than on our bodies, the prophet says: 'The light of Thy countenance has been impressed upon us, O Lord, Thou hast put gladness in my heart.' " (On the Holy Spirit, 1.78).
John Chrysostom comments, "See what an ardent soul! for having said, We are all made children of God through Faith, he does not stop there, but tries to find something more exact, which may serve to convey a still closer oneness with Christ. Having said, ye have put on Christ, even this does not suffice Him, but by way of penetrating more deeply into this union, he comments on it thus: Ye are all One in Christ Jesus, that is, ye have all one form and one mould, even Christ's." (Commentary on Galatians).
John Jefferson Davis comments, "Authentic self-realization for both men and women is found in the willing submission to the diviniely-appointed structures grounded in creation and redeemed in Christ. This is the liberating dynamic of the trinitarian life and the truth of the Christian gospel." (Some Reflections on Galatians 3:28, Sexual Roles, and Biblical Hermeneutics, JETS 19.3, 201-208).
Ambrose writes, "Now the former part of his discourse declares that no man shall be justified by the works of the Law, but by faith, For as many as are of the works of the Law are under the curse; but Christ hath redeemed us from the curse of the Law, being made a curse for us. The inheritance therefore is not given by the Law but by promise. Now to Abraham were the promises made, and to his seed which is Christ. Thus the Law was added because of transgressions, till the seed should come to whom the promise was made; and therefore all are concluded under sin, that the promise by faith of Jesus Christ might be given to them that believe. But after that faith is come, we are no longer under the Law, that is, under a schoolmaster; and this because we are all the sons of God, and are all in Christ Jesus. Now if we are all in Christ Jesus, then are we Abraham's seed, and heirs according to the promise. And this is the conclusion at which the Apostle arrives." (Ambrose to Clementianus, Letter LXXV, 2).
Ver 23. But before faith came, we were kept in custody under the law, confined for the faith which should afterwards be revealed.
Ver 24. So that the law has become our tutor to bring us to Christ, that we might be justified by faith.
Ver 25. But now that faith has come, we are no longer under a tutor.
Ver 26. For you are all children of God, through faith in Christ Jesus.
Ver 27. For as many of you as were baptized into Christ have put on Christ.
Ver 28. There is neither Jew nor Greek, there is neither slave nor free man, there is neither male nor female; for you are all one in Christ Jesus.
Ver 29. If you are Christ’s, then you are Abraham’s offspring and heirs according to promise.