Early Church Fathers Scripture Index : Texts
Galatians 4:7
There are 10 footnotes for this reference.
Ante-Nicene Fathers, Volume 2, page 217, footnote 12 (Image)
Hermas, Tatian, Athenagoras, Theophilus, Clement of Alexandria
Clement of Alexandria (HTML)
The Instructor (HTML)
Book I (HTML)
Chapter VI.—The Name Children Does Not Imply Instruction in Elementary Principles. (HTML)
... id="vi.iii.i.vi-Page_218">218redeem them that were under the law, that we might receive the adoption of sons ” by Him. See how He has admitted those to be children who are under fear and sins; but has conferred manhood on those who are under faith, by calling them sons, in contradistinction from the children that are under the law: “For thou art no more a servant,” he says, “but a son; and if a son, then an heir through God.”[Galatians 4:7] What, then, is lacking to the son after inheritance? Wherefore the expression, “When I was a child,” may be elegantly expounded thus: that is, when I was a Jew (for he was a Hebrew by extraction) I thought as a child, when I followed the law; but ...
Nicene and Post-Nicene Fathers, Series 1, Volume 12, page 170, footnote 2 (Image)
Chrysostom: Homilies on First and Second Corinthians
Homilies on First Corinthians. (HTML)
Homily XXIX (HTML)
CCEL Footnote 168 (In-Text, Margin)
“When thou seest,” saith he, “any one not uttering His name, or anathematizing Him, he is a soothsayer. Again, when thou seest another speaking all things with His Name, understand that he is spiritual.” “What then,” say you, “must we say concerning the Catechumens? For if, no man can say that Jesus is the Lord but by the Holy Ghost, what must we say of them who name indeed His Name, but are destitute of His Spirit[Galatians 4:6-7]? But his discourse at this time was not concerning these for there were not at that time Catechumens, but concerning believers and unbelievers. What then, doth no demon call upon God’s Name? Did not the demoniacs say, “We know Thee who Thou art, the Holy One of God? (Mark i. 24.) Did they ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 29, footnote 4 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Counter-statements of Theodoret. (HTML)
CCEL Footnote 199 (In-Text, Margin)
Against VI. —The blessed Paul calls that which was assumed by God the Word “form of a servant,” but since the assumption was prior to the union, and the blessed Paul was discoursing about the assumption when he called the nature which was assumed “form of a servant,” after the making of the union the name of “servitude” has no longer place. For seeing that the Apostle when writing to them that believed in Him said, “So thou art not a servant but a son”[Galatians 4:7] and the Lord said to His disciples, “Henceforth I will not call you servants but friends;” much more the first fruits of our nature, through whom even we were guerdoned with the boon of adoption, would be released from the title of servant. We therefore confess even ...
Nicene and Post-Nicene Fathers, Series 2, Volume 3, page 319, footnote 12 (Image)
Theodoret, Jerome and Gennadius, Rufinus and Jerome
The Ecclesiastical History, Dialogues, and Letters of Theodoret. (HTML)
Letters of the Blessed Theodoret, Bishop of Cyprus. (HTML)
To John the Œconomus. (HTML)
CCEL Footnote 2086 (In-Text, Margin)
... whereby we cry, Abba, Father. For the Spirit itself beareth witness with our spirit, that we are the children of God. And if children, then heirs; heirs of God and joint-heirs with Christ: if so be that we suffer with Him that we may be also glorified together;” and to the Galatians he writes “And because ye are sons God hath sent forth the spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant but a son; and if a son then an heir of God through Jesus Christ.”[Galatians 4:6-7] The lesson he gives to the Ephesians is “in love having predestinated us into the adoption of children by Jesus Christ to Himself.”
Nicene and Post-Nicene Fathers, Series 2, Volume 8, page 7, footnote 6 (Image)
Basil: Letters and Select Works
De Spiritu Sancto. (HTML)
That v: not found “of whom” in the case of the Son and of the Spirit. (HTML)
CCEL Footnote 764 (In-Text, Margin)
... only because it is perfectly well known, but because this very point is made by our opponents. We now show that “through whom” is used also in the case of the Father. “God is faithful,” it is said, “by whom (δι᾽ οὖ) ye were called unto the fellowship of his Son,” and “Paul an apostle of Jesus Christ by (διά) the will of God;” and again, “Wherefore thou art no more a servant, but a son; and if a son, then an heir through God.”[Galatians 4:7] And “like as Christ was raised up from the dead by (διά) the glory of God the Father.” Isaiah, moreover, says, “Woe unto them that make deep counsel and not through the Lord;” and many proofs of the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 69b, footnote 5 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book III (HTML)
Concerning ignorance and servitude. (HTML)
... united with God the Word. But how can it be a servant when it is once united in subsistence? For since Christ is one, He cannot be His own servant and Lord. For these are not simple predications but relative. Whose servant, then could He be? His Father’s? The Son, then, would not have all the Father’s attributes, if He is the Father’s servant and yet in no respect His own. Besides, how could the apostle say concerning us who were adopted by Him, So that you are no longer a servant but a son[Galatians 4:7], if indeed He is Himself a servant? The word servant, then, is used merely as a title, though not in the strict meaning: but for our sakes He assumed the form of a servant and is called a servant among us. For although He is without passion, yet for ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 86b, footnote 9 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Concerning the honour due to the Saints and their remains. (HTML)
To the saints honour must be paid as friends of Christ, as sons and heirs of God: in the words of John the theologian and evangelist, As many as received Him, to them gave He power to became sons of God. So that they are no longer servants, but sons: and if sons, also heirs, heirs of God and joint heirs with Christ[Galatians 4:7]: and the Lord in the holy Gospels says to His apostles, Ye are My friends. Henceforth I call you not servants, for the servant knoweth not what his lord doeth. And further, if the Creator and Lord of all things is called also King of Kings and Lord of Lords and God of Gods, surely also the saints are gods and lords ...
Nicene and Post-Nicene Fathers, Series 2, Volume 9, page 96b, footnote 4 (Image)
Hilary of Poitiers, John of Damascus
John of Damascus: Exposition of the Orthodox Faith. (HTML)
An Exact Exposition of the Orthodox Faith. (HTML)
Book IV (HTML)
Against the Jews on the question of the Sabbath. (HTML)
... childish and in the bonds of the elements of the world, and unable to conceive of anything beyond the body and the letter. But when the fulness of the time was come, God sent forth His Only-begotten Son, made of a woman, made under the law, to redeem them that were under the law that we might receive the adoption of sons. For to as many of us as received Him, He gave power to become sons of God, even to them that believe on Him . So that we are no longer servants but sons[Galatians 4:7]: no longer under the law but under grace: no longer do we serve God in part from fear, but we are bound to dedicate to Him the whole span of our life, and cause that servant, I mean wrath and desire, to cease from sin and bid it devote itself to the ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 101, footnote 12 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book I. (HTML)
Chapter V. The Holy Spirit, since He sanctifies creatures, is neither a creature nor subject to change. He is always good, since He is given by the Father and the Son; neither is He to be numbered amongst such things as are said to fail. He must be acknowledged as the source of goodness. The Spirit of God's mouth, the amender of evils, and Himself good. Lastly, as He is said in Scripture to be good, and is joined to the Father and the Son in baptism, He cannot possibly be denied to be good. He is not, however, said to progress, but to be made perfect in goodness, which distinguishes Him from all creatures. (HTML)
... corporeal, for He sheds incorporeal grace on corporeal things; nor, again, is He of the substance of invisible creatures, for they receive His sanctification, and through Him are superior to the other works of the universe. Whether you speak of Angels, or Dominions, or Powers, every creature waits for the grace of the Holy Spirit. For as we are children through the Spirit, because “God sent the Spirit of His Son into our hearts crying, Abba, Father; so that thou art now not a servant but a son;”[Galatians 4:6-7] in like manner, also, every creature is waiting for the revelation of the sons of God, whom in truth the grace of the Holy Spirit made sons of God. Therefore, also, every creature itself shall be changed by the revelation of the grace of the Spirit, ...
Nicene and Post-Nicene Fathers, Series 2, Volume 10, page 127, footnote 6 (Image)
Ambrose: Select Works and Letters
Dogmatic Treatises, Ethical Works, and Sermons. (HTML)
On the Holy Spirit. (HTML)
Book II. (HTML)
Chapter IX. A passage of St. Paul abused by heretics, to prove a distinction between the Divine Persons, is explained, and it is proved that the whole passage can be rightly said of each Person, though it refers specially to the Son. It is then proved that each member of the passage is applicable to each Person, and as to say, of Him are all things is applicable to the Father, so may all things are through Him and in Him also be said of Him. (HTML)
97. Now let us consider whether we can teach that anything is through the Father. But it is written: “Paul the servant of Christ through the will of God;” and elsewhere: “Wherefore thou art now not a servant but a son, and if a son an heir also through God;”[Galatians 4:7] and again: “As Christ rose from the dead by the glory of God.” And elsewhere God the Father says to the Son: “Behold proselytes shall come to Thee through Me.”