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)
Jerome comments, "Others interpret the basic elements of this world as the Law of Moses and the utterances of the prophets.' For it is through the Law and the prophets, which are analogous to the first lessons in writing, that we come to acquire a fear of God, which is the beginning of wisdom. In his letter to the Hebrews, the Apostle addresses those who were already supposed to be [spiritually] mature but who cast aside the truth and still clung to the rudimentary principles of learning. 'In fact, though by this time you ought to be teachers, you need someone to teach you the elementary truths of God's word all over again' [Heb 5:12]." (Commentary on Galatians).
J. B. Lightfoot comments, "On the other hand, a few of the fathers (Jerome, Gennadius, Primasius) adopt the other sense, 'elementary teaching.' This is probably the correct interpretation, both as simpler in itself and as suiting the context better. St. Paul seems to be dwelling still on the rudimentary character of the law, as fitted for an earlier stage in the world's history. The expression occurs again in reference to formal ordinances, Col. ii. 8 [Be careful that you don’t let anyone rob you through his philosophy and vain deceit, after the tradition of men, after the elemental spirits of the world, and not after Christ.]" (Commentary on Galatians).
David R. Bundrick comments, "The interpretation most consistent with the evidence and that is enunciated in slightly various ways by Lightfoot, Meyer, Black, Burton, Mickelson and Delling (among others) is the principle view: the elementary or rudimentary religious teachings, possessed by the whole human race, to which both Jew and Gentile were enslaved prior to experiencing freedom by faith in Christ." (Ta Stoicheia Tou Kosmou: Gal 4:3, JETS 34/3, Sept 1991, 353-364).
Irenaeus writes, "For as by the disobedience of the one man who was originally moulded from virgin soil, the many were made sinners, [Romans 5:19] and forfeited life; so was it necessary that, by the obedience of one man, who was originally born from a virgin, many should be justified and receive salvation. Thus, then, was the Word of God made man, as also Moses says: 'God, true are His works.' [Deuteronomy 32:4] But if, not having been made flesh, He did appear as if flesh, His work was not a true one. But what He did appear, that He also was: God recapitulated in Himself the ancient formation of man, that He might kill sin, deprive death of its power, and vivify man; and therefore His works are true." (Against Heresies, 3.18.7).
Gordon D. Fee comments, "Although Paul's emphases in what follows are thus primarily soteriological, there also emerges a variety of 'Son of God' affirmations (Jewish messianism, preexistence, incarnation, knowledge of the historical Jesus), which are crucial to Paul's special interests and therefore cause for close scrutiny." (Pauline Christology, Baker, 2007, pg 212).
"He it is who spake with Moses in the bush, and said: Seeing have I seen the affliction of thy people that is in Egypt; and I am come down to deliver them. He it is who came forth and came down for the deliverance of the oppressed, bringing us out from the power of the Egyptians, that is, from all idolatry and impiety; and delivering us from the Red Sea, that is, delivering us from the deadly confusion of the Gentiles and the grievous vexation of their blasphemy. For in them the Word of God prepared and rehearsed beforehand the things concerning us. Then He set forth in types beforehand that which was to be; now in very truth He has brought us out from the cruel service of the Gentiles, and a stream of water in the desert has He made to flow forth in abundance from a rock; and that rock is Himself; and has given twelve fountains, that is, the teaching of the twelve apostles. And the obstinate unbelievers He brought to an end and consumed in the wilderness; but those who believed on Him, and in malice were children, He made to enter into the inheritance of the fathers; whom not Moses, but Jesus puts in possession of the heritage: who also delivers us from Amalek by the expansion of His hands, and brings us to the kingdom of the Father." (Irenaeus, The Proof of the Apostolic Preaching, 46).
Ver 1-2. But I say that so long as the heir is a child, he is no different from a bondservant, though he is lord of all, but is under guardians and stewards until the day appointed by the father.
Ver 3. So we also, when we were children, were held in bondage under the elemental principles of the world.
Ver 4-5. But when the fullness of the time came, God sent out his Son, born to a woman, born under the law, that he might redeem those who were under the law, that we might receive the adoption as children.
Ver 6. And because you are children, God sent out the Spirit of his Son into your hearts, crying, “Abba, Father!”
Ver 7. So you are no longer a bondservant, but a son; and if a son, then an heir of God through Christ.