Gal 4:8-11 | Barnes | STEP | Verse 8. Howbeit . But, αλλα. The address in this verse and the following is evidently to the portion of the Galatians who had been heathen. This is probably indicated by the particle αλλα, but , denoting a transition. In the previous verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, com- pared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows the absurdity of their turning back to a state of bondage of any kind after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been heathens. Yet from that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!" When ye knew not God . In your state of heathenism, what you had no knowledge of the true God and of his service. The object, is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude. Ye did service . This does not express the force of the original. The meaning is, "Ye were slaves to εδουλευσατε you were in a condition of servitude , as opposed to the freedom of the gospel." Compare , where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again. Unto them which by nature are no gods . Idols, or false gods. The expression "by nature," φυσει, according to Grotius, means, in fact , re ipsa . The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination; and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust, and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service," or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia; and that nothing but the same gospel which Paul preached there can break those chains, and restore man to freedom. (+) "Howbeit then" "However at that time" (*) "them" "Ye saved those"

Galatians 4:8-11

Verse 8. Howbeit. But, αλλα. The address in this verse and the following is evidently to the portion of the Galatians who had been heathen. This is probably indicated by the particle αλλα, but, denoting a transition. In the previous verses Paul had evidently had the Jewish converts more particularly in his eye, and had described their former condition as one of servitude to the Mosaic rites and customs, and had shown the inconveniences of that condition, com- pared with the freedom imparted by the gospel. To complete the description, he refers also to the Gentiles, as a condition of worse servitude still, and shows Gal 4:9 the absurdity of their turning back to a state of bondage of any kind after the glorious deliverance which they had obtained from the degrading servitude of pagan rites. The sense is, "If the Jews were in such a state of servitude, how much more galling and severe was that of those who had been heathens. Yet from that servitude the gospel had delivered them, and made them freemen. How absurd now to go back to a state of vassalage, and to become servants under the oppressive rites of the Jewish law!"

When ye knew not God. In your state of heathenism, what you had no knowledge of the true God and of his service. The object, is not to apologize for what they did, because they did not know God; it is to state the fact that they were in a state of gross and galling servitude.

Ye did service. This does not express the force of the original. The meaning is, "Ye were slaves to εδουλευσατε you were in a condition of servitude, as opposed to the freedom of the gospel." Compare Gal 4:3, where the same word is used to describe the state of the Jews. The drift of the apostle is, to show that the Jews and Gentiles, before their conversion to Christianity, were in a state of vassalage or servitude, and that it was absurd in the highest degree to return to that condition again.

Unto them which by nature are no gods. Idols, or false gods. The expression "by nature," φυσει, according to Grotius, means, in fact, re ipsa. The sense is, that they really had no pretensions to divinity. Many of them were imaginary beings; many were the objects of creation, as the sun, and winds, and streams; and many were departed heroes that had been exalted to be objects of worship. Yet the servitude was real. It fettered their faculties; controlled their powers; bound their imagination; and commanded their time and property, and made them slaves. Idolatry is always slavery; and the servitude of sinners to their passions and appetites, to lust, and gold, and ambition, is not less galling and severe than was the servitude to the pagan gods or the Jewish rites, or than is the servitude of the African now to a harsh and cruel master. Of all Christians it may be said that before their conversion they "did service," or were slaves to harsh and cruel masters; and nothing but the gospel has made them free. It may be added, that the chains of idolatry all over the world are as fast riveted and as galling as they were in Galatia; and that nothing but the same gospel which Paul preached there can break those chains, and restore man to freedom.

(+) "Howbeit then" "However at that time" (*) "them" "Ye saved those" Verse 9. But now, etc. The sense is, that since they had been made free from their ignoble servitude in the worship of false gods, and had been admitted to the freedom found in the worship of the true God, it was absurd that they should return again to that which was truly slavery or bondage, the observance of the rites of the Jewish law.

That ye have known God. The true God, and the ease and freedom of his service in the gospel.

Or rather are known of God. The sense is, "Or, to speak more accurately or precisely, are known by God." The object of this correction is to avoid the impression which might be derived from the former phrase, that their acquaintance with God was owing to themselves. He therefore states, that it was rather that they were known of God; that it was all owing to him that they had been brought to an acquaintance with himself. Perhaps, also, he means to bring into view the idea that it was a favour and privilege to be known by God, and that, therefore it was the more absurd to turn back to the weak and beggarly elements.

How turn ye again, Marg., back. "How is it that you are returning to such a bondage?" The question implies surprise and indignation that they should do it.

To the weak and beggarly elements. To the rites and ceremonies of the Jewish law, imposing a servitude really not less severe than the customs of paganism. On the word elements, Gal 4:3. They are called "weak" because they had no power to save the soul; no power to justify the sinner before God. They are called "beggarly," (Greek, πτωχα, poor,) because they could not impart spiritual riches. They really could confer few benefits on man. Or it may be, as Locke supposes, because the law kept men in the poor estate of pupils from the full enjoyment of the inheritance, Gal 4:1-3.

Whereunto ye desire again to be in bondage. As if you had a wish to be under servitude. The absurdity is as great as it would be for a man who had been freed from slavery to desire again his chains. They had been freed by the gospel from the galling servitude of heathenism, and they now again had sunk into the Jewish observances, as if they preferred slavery to freedom, and were willing to go from one form of it to another. The main idea is, that it is absurd for men who have been made free by the gospel to go back again into any kind of servitude or bondage. We may apply it to Christians now. Many sink into a kind of servitude not less galling than was that to sin before their conversion. Some become the slaves of mere ceremonies and forms in religion. Some are slaves to fashion, and the world yet rules them with the hand of a tyrant. They have escaped, it may be, from the galling chains of ambition, and degrading vice, and low sensuality; but they have become slaves to the love of money, or of dress, or of the fashions of the world, as if they loved slavery and chains; and they seem no more able to break loose than the slave is to break the bonds which bind him. And some are slaves to some expensive and foolish habit. Professed Christians, and Christian ministers too, become slaves to the disgusting and loathsome habit of using tobacco, bound by a servitude as galling and as firm as that which ever shackled the limbs of an African. I grieve to add, also, that many professed Christians are slaves to the habit of "sitting long at the wine," and indulging in it freely. Oh that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees men from all foolish and absurd customs!

(1) "turn ye again" "back" (2) "beggarly elements" "rudiments" (+) "whereunto" "to which" (++) "bondage" "servitude" Verse 10. Ye observe. The object of this verse is to specify some of the things to which they had become enslaved.

Days. The days here referred to are doubtless the days of the Jewish festivals. They had numerous days of such observances; and in addition to those specified in the Old Testament, the Jews had added many others, as days commemorative of the destruction and rebuilding of the temple, and of other important events in their history. It is not a fair interpretation of this to suppose that the apostle refers to the Sabbath, properly so called, for this was a part of the Decalogue, and was observed by the Saviour himself, and by the apostles also. It is a fair interpretation to apply it to all those days which are not commanded to be kept holy in the Scriptures; and hence the passage is as applicable to the observance of saints' days, and days in honour of particular events in sacred history, as to the days observed by the Galatians. There is as real servitude in the observance of the numerous festivals and fasts in the Papal communion, and in some Protestant churches, as there was in the observance of the days in the Jewish ecclesiastical calendar; and, for anything that can see, such observances are as inconsistent now, with the freedom of the gospel, as they were in the time of Paul. We should observe as seasons of holy time what it can be proved God has commanded us, and no more.

And months, The festivals of the new moon, kept by the Jews, Nu 10:10, 28:11-14. On this festival, in addition to the daily sacrifice, two bullocks, a ram, and seven sheep of a year old, were offered in sacrifice. The appearance of the new moon was announced by the sound of trumpets. See Jahn, Archae, 352.

And times. Stated times; festivals returning periodically, as the passover, the feast of Pentecost, and the feast of tabernacles: See Jahn, Archae., chap. iii. 346--360.

And years. The sabbatical year, or the year of jubilee. See Jahn as above. Verse 11. I am afraid of you, etc. I have fears respecting you. His fears were that they had no genuine Christian principle. They had been so easily perverted and turned back to the servitude of ceremonies and rites, that he was apprehensive that there could be no real Christian principle in the case, What pastor has not often had such fears of his people when he sees them turn to the weak and beggarly elements of the world, or when, after having "run well," he sees them become the slaves of fashion, or of some habit inconsistent with the simplicity of the gospel?

(&) "afraid of you" "I fear concerning you"