In Galatians 4:1-20, Paul contrasts the freedom found in Christ with the slavery imposed by adherence to the law. He begins by illustrating how, before faith in Christ, believers were like heirs who, though they owned everything, were no different from slaves because they were under guardians (Gal. 4:1-2). This guardianship represents the law, which was necessary for a time but ultimately restrictive, keeping people in bondage until the coming of Christ. John Wesley would argue that this slavery to the law is akin to living under a "spirit of bondage" where one is driven by fear and a sense of obligation rather than love and grace (Wesley, Sermons II:128). The law, while it had its purpose, was never intended to be the final word; it pointed forward to the freedom and relationship that would come through Christ.
When Christ came, Paul explains, He redeemed those under the law so that they might receive adoption as God's children, no longer slaves but heirs (Gal. 4:5-7). In Wesleyan theology, this adoption is an act of grace that transforms believers from fearful servants into beloved children who can confidently call God "Abba, Father" (Rom. 8:15; Wesley, Sermons II:193). This relationship is marked not by the external constraints of the law but by an internal transformation through the Holy Spirit, who empowers believers to live in the freedom of God's love. Wesley emphasized that true Christian freedom is not about abandoning moral responsibility but about being freed from the law's condemnation, enabling one to fulfill the law through love and grace (Maddox).
Paul's concern for the Galatians is that they are turning back to the "weak and miserable forces" of the law, risking a return to slavery (Gal. 4:9). This regression would be akin to denying the freedom that Christ has won for them. In Wesley's view, this return to legalism is a step backward, as it replaces the joyful obedience inspired by love with a burdensome yoke of rituals and regulations (Outler). The freedom in Christ, by contrast, is a liberation from the law's demands and the power of sin, enabling believers to live in the fullness of life that Christ offers—a life marked by grace, love, and the assurance of salvation (Gal. 5:1).
The Book of Galatians is an epistle, or letter, written by the Apostle Paul to the churches in the region of Galatia, located in modern-day Turkey. The name "Galatians" refers to the people of Galatia, a region inhabited by Celtic tribes known as the Gauls who had settled there around the 3rd century BCE (Longenecker). The letter is known for addressing significant theological issues concerning the nature of the Gospel and the role of the Mosaic Law in the Christian faith.
The Apostle Paul is universally recognized as the author of Galatians. His authorship is confirmed both by internal evidence—such as the autobiographical sections where Paul recounts his personal history and interactions with the apostles in Jerusalem (Galatians 1:11-24)—and by the strong stylistic similarities with his other epistles (Bruce). Early church tradition further supports Paul’s authorship, with early Christian writers like Irenaeus and Tertullian affirming his authorship (Longenecker).
There is some debate among scholars regarding the date of the epistle. The two primary theories are the 'North Galatian' theory, which suggests that Paul addressed the letter to ethnic Galatians in the region's northern part, and the 'South Galatian' theory, which is more widely accepted and suggests that Paul wrote the letter to churches in the Roman province of Galatia in the south. The South Galatian theory proposes that Paul wrote the letter around 48-50 CE, after his first missionary journey and before the Jerusalem Council (Acts 15). The North Galatian theory, on the other hand, dates the letter to around 54-56 CE, during Paul's third missionary journey (Bruce).
Paul wrote Galatians to address a crisis in the Galatian churches. False teachers, often identified as Judaizers, had infiltrated these communities, insisting that Gentile Christians must observe the Mosaic Law, particularly circumcision, to be fully part of God’s people (Galatians 1:6-7). Paul’s primary purpose in writing was to reaffirm the true Gospel of salvation by grace through faith in Jesus Christ, apart from works of the Law (Galatians 2:16). He passionately defends the doctrine of justification by faith. He argues that believers are free from the Law’s bondage, emphasizing the role of the Holy Spirit in a believer's life (Galatians 5:1).
Major themes in Galatians include the contrast between law and grace, the role of faith in justification, Christian freedom, the work of the Holy Spirit, and the unity of all believers in Christ regardless of ethnic or cultural background (Bruce).
The structure of Galatians can be divided into three main sections:
Galatians is a foundational text for Christian theology, especially in its articulation of the doctrine of justification by faith, which was pivotal during the Protestant Reformation. Martin Luther, for instance, viewed Galatians as one of the most important books of the New Testament, often referring to it as his "Katie von Bora," after his wife, due to his deep affection for it (Luther). The letter’s emphasis on Christian liberty and its explicit rejection of any form of legalism continues to be a source of encouragement and instruction for Christians today, reminding believers of their freedom and new life in Christ.
Galatians 4:1-2
Paul begins by comparing an heir who is still a child to a slave, despite being
the rightful owner of everything. The child, though destined for inheritance,
is under guardians and managers until a set time by the father. This analogy
sets the stage for understanding the believer's transition from being under the
law to being heirs through Christ. The guardianship represents the law, which
had authority over the people until Christ came (Longenecker).
Galatians 4:3
Paul equates the child’s guardianship to the spiritual state of humanity before
Christ, where they were enslaved under "the elemental spiritual forces of
the world." These forces, often interpreted as basic principles or
spirits, refer to the religious laws and regulations that kept people in
bondage before the revelation of Christ (Bruce).
Galatians 4:4-5
Paul then speaks of God's intervention "when the set time had fully
come," sending His Son, born of a woman, born under the law, to redeem
those under the law so they might receive adoption as children. This signifies
the fulfillment of God's promise and the shift from the old covenant to the
new. Christ’s birth under the law allowed Him to fulfill it on behalf of
humanity, enabling their adoption into God's family (Dunn).
Galatians 4:6
With adoption comes the Spirit of God’s Son in believers, crying "Abba,
Father." This reflects the intimate relationship between believers and
God, facilitated by the Holy Spirit. The term "Abba," an Aramaic word
for father, emphasizes the personal and relational nature of this newfound
sonship (Witherington).
Galatians 4:7
Paul concludes this section by declaring that believers are no longer slaves
but God's children; as children, they are also heirs. The transition from
slavery under the law to being an heir in Christ encapsulates the gospel's
transformative power (Longenecker).
Galatians 4:8-9
Paul reminds the Galatians of their previous state when they did not know
God and were enslaved to those who, by nature, are not gods. Now that they know
God—or rather, are known by God—Paul questions why they would return to the
weak and miserable forces, referring to the old religious practices and the
law. This suggests a regression from the freedom they have in Christ back to
the bondage of the law (Bruce).
Galatians 4:10-11
The concern intensifies as Paul mentions their observance of special days,
months, seasons, and years, which likely refers to Jewish calendar observances.
He fears that his efforts may have been wasted if they reverted to these
practices, as it would signify a rejection of the grace of Christ for a
legalistic system (Dunn).
Galatians 4:12
Paul's appeal becomes personal, urging the Galatians to "become like me,
for I became like you." This reflects Paul’s abandonment of Jewish
legalism for the freedom found in Christ and his desire for the Galatians to
embrace the same freedom. His mention of their previous good treatment of him
implies a close relationship that he hopes will influence their return to the
gospel's truth (Witherington).
Galatians 4:13-14
He reminds them of their initial encounter when he preached the gospel to them
due to an illness. Despite the temptation to despise him, they welcomed him as
an angel of God, even as Christ Jesus himself. This illustrates the depth of
their initial acceptance of Paul and his message, highlighting the tragedy of
their potential departure from it (Longenecker).
Galatians 4:15-16
Paul asks what has happened to their joy, recalling their willingness to even
pluck out their eyes for him, a metaphor indicating deep affection and support.
He questions whether he has now become their enemy by telling them the truth,
emphasizing the painful nature of their turning away from the gospel and the
tension it has created in their relationship (Bruce).
Galatians 4:17-18
Paul criticizes those who are zealous to win the Galatians over, likely
referring to the Judaizers, who seek to impose the law upon them. While zeal is
not inherently wrong, Paul warns that it should be directed towards good,
particularly when he is present, reinforcing the importance of consistent
faithfulness to the gospel (Dunn).
Galatians 4:19-20
Paul expresses deep concern, likening his feelings to that of childbirth until
Christ is formed in them. His desire is for their full spiritual maturity in
Christ. The mention of his perplexity reflects his emotional investment and the
urgency he feels to address the spiritual crisis they face (Witherington).
In Galatians 4:1-20, Paul addresses the Galatian believers'
spiritual journey, contrasting their former state under the law with their new
identity in Christ. Wesleyan theology, deeply rooted in grace, holiness, and
Christian perfection, provides a unique lens through which to interpret this
passage.
Galatians 4:1-7: Grace and Adoption John Wesley emphasized the prevenient, justifying, and
sanctifying aspects of grace. In verses 1-7, Paul uses the analogy of an heir
under guardianship to illustrate humanity's state before Christ. Wesleyan
theology would interpret this as a reflection of prevenient grace—God's grace
that goes before, preparing individuals for salvation even before they are
aware of it (Maddox). The law, acting as a guardian, is not the final goal but
a means to lead people to Christ, who, through justifying grace, redeems them
and brings them into full sonship or adoption as children of God (Outler). This
adoption aligns with Wesley’s concept of the new birth, where believers are not
just pardoned but also made partakers of the divine nature (Wesley, Sermons II:192).
Galatians 4:8-11: The Danger of Legalism In verses 8-11, Paul warns the Galatians against returning
to the "weak and miserable forces" of the law, which Wesley would
associate with the danger of legalism. Wesley was adamant that salvation is by
faith alone and not by works of the law. He believed that a return to legalism,
after experiencing the freedom of grace, jeopardizes the believer’s spiritual
growth and risks falling from grace (Outler). This echoes Wesley’s concern with
maintaining a balance between faith and works—while works are a fruit of faith,
they are not the means of justification (Maddox).
Galatians 4:12-20: Pastoral Concern and Christian
Perfection Paul's personal appeal in verses 12-20, expressing his deep
concern for the Galatians, resonates with Wesley's emphasis on pastoral care
and Christian perfection. Wesley saw Christian perfection not as sinlessness
but as a state of perfect love—loving God with all one's heart and neighbor as
oneself (Wesley, A Plain Account). Paul's "labor pains" (v.
19) until Christ is formed in them reflect Wesley’s own pastoral desire to see
believers grow in holiness and love. The goal is not merely to avoid sin but to
attain a mature faith that reflects Christ’s character fully.
Galatians 4:1-2: The Heir and the Law as a Guardian
Paul begins by using the analogy of an heir who, though he is the master of
all, is no different from a slave while still a child. The child is under
guardians until the time set by his father. In Wesleyan theology, this state
represents humanity’s condition under the law, which acts as a
"schoolmaster" to lead us to Christ (Maddox). John Wesley emphasized
that the law, while necessary, was only a temporary measure, guiding humanity
until the fullness of time when Christ would come and bring the possibility of
a deeper relationship with God through grace (Sermons II).
Galatians 4:3-5: Redemption and Adoption
Paul continues by explaining that we were once enslaved under the
"elemental spiritual forces of the world," but when the time had
fully come, God sent His Son to redeem those under the law, so that we might
receive adoption to sonship. Wesleyan theology interprets this as the
transition from living under the law to living under grace. Justifying grace,
as Wesley taught, is how believers are redeemed and brought into a new
relationship with God, no longer as slaves but as children (Collins). This
adoption is not merely legal but transformative, enabling believers to partake
in the divine nature (Wesley, Sermons II).
Galatians 4:6-7: The Spirit of Sonship
The passage goes on to describe how God has sent the Spirit of His Son into our
hearts, crying "Abba, Father." For Wesley, this reflects the
experience of assurance—a key component of Wesleyan theology. The Spirit bears
witness with our spirit that we are children of God, a concept Wesley often
referred to as the "witness of the Spirit" (Outler). This experience
is foundational for the believer's confidence in their salvation and their
ongoing relationship with God.
Galatians 4:8-11: The Danger of Returning to the Law
Paul expresses concern that the Galatians, having known God, are turning back
to weak and miserable forces, desiring to be enslaved by them again. Wesley
would see this as a warning against the dangers of legalism, which he equated
with a "form of godliness" that denies its power (Maddox). Wesley
preached against reverting to the law as a means of salvation, emphasizing that
believers must continue in the grace by which they were saved, lest they fall
from it (Sermons II:169).
Galatians 4:12-16: Paul’s Personal Appeal
Paul makes a heartfelt appeal to the Galatians, recalling their earlier love
and acceptance of him despite his physical infirmity. This reflects Wesley’s
understanding of Christian fellowship and mutual accountability within the body
of Christ. Wesley believed Christian relationships should be marked by love,
honesty, and a commitment to the truth (Collins). Paul’s concern that he has
become their enemy by telling them the truth echoes Wesley’s belief that
Christian love sometimes requires difficult truths to be spoken for the sake of
spiritual growth.
Galatians 4:17-20: Concern for Spiritual Formation
Paul ends this section with deep concern for the Galatians, comparing his
anguish to the pains of childbirth until Christ is formed in them. Wesleyan
theology views this as a call to Christian perfection, which Wesley described
not as sinlessness but as being made perfect in love (Wesley, A Plain
Account). Paul’s desire for Christ to be fully formed in the Galatians
aligns with Wesley’s goal of entire sanctification, where the believer’s life
is wholly oriented toward love for God and neighbor.
