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Selected Verse: Galatians 4:9 - King James
Verse |
Translation |
Text |
Ga 4:9 |
King James |
But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage? |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
known God or rather are known of God--They did not first know and love God, but God first, in His electing love, knew and loved them as His, and therefore attracted them to the saving knowledge of Him (Mat 7:23; Co1 8:3; Ti2 2:19; compare Exo 33:12, Exo 33:17; Joh 15:16; Phi 3:12). God's great grace in this made their fall from it the more heinous.
how--expressing indignant wonder at such a thing being possible, and even actually occurring (Gal 1:6). "How is it that ye turn back again?"
weak--powerless to justify: in contrast to the justifying power of faith (Gal 3:24; compare Heb 7:18).
beggarly--contrasted with the riches of the inheritance of believers in Christ (Eph 1:18). The state of the "child" (Gal 4:1) is weak, as not having attained manhood; "beggarly," as not having attained the inheritance.
elements--"rudiments." It is as if a schoolmaster should go back to learning the A, B, C'S [BENGEL].
again--There are two Greek words in the original. "Ye desire again, beginning afresh, to be in bondage." Though the Galatians, as Gentiles, had never been under the Mosaic yoke, yet they had been under "the elements of the world" (Gal 4:3): the common designation for the Jewish and Gentile systems alike, in contrast to the Gospel (however superior the Jewish was to the Gentile). Both systems consisted in outward worship and cleaved to sensible forms. Both were in bondage to the elements of sense, as though these could give the justification and sanctification which the inner and spiritual power of God alone could bestow.
ye desire--or "will." Will-worship is not acceptable to God (Col 2:18, Col 2:23). |
Notes on the Bible, by Albert Barnes, [1834] |
But now ... - 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 favor 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 - Margin, "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, see the note at 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 πτωχὰ ptōcha, 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 people 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 his chains again. They had been freed by the gospel from the galling servitude of paganism, 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 people 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 still 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 became 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. O that such knew the liberty of Christian freedom, and would break away from all such shackles, and show how the gospel frees people from all foolish and absurd customs! |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Rather are known of God
Rather corrects the first statement, have known God, which might seem to attach too much to human agency in attaining the knowledge of God. The divine side of the process is thrown into the foreground by are known, etc. Known does not mean approved or acknowledged, but simply recognized. Saving knowledge is doubtless implied, but is not expressed in the word. The relation of knowledge between God and his sons proceeds from God. The Galatians had not arrived at the knowledge of God by intuition nor by any process of reasoning. "God knew them ere they knew him, and his knowing them was the cause of their knowing him" (Eadie). Comp. Co1 13:12; Ti2 2:19; Mat 7:23. Dean Stanley remarks that "our knowledge of God is more his act than ours." If God knows a man, that fact implies an activity of God which passes over to the man, so that he, as the subject of God's knowledge, comes into the knowledge of God. In N.T. γινώσκειν often implies a personal relation between the knower and the known, so that knowledge implies influence. See Co1 2:8; Joh 1:10; Joh 2:24; Joh 17:3. For a parallel to this interchange between the active and the passive, see Phi 3:12.
How (πῶς)
"A question full of wonder" (Bengel). Comp. I marvel, Gal 1:6.
Turn ye again (ἐπιστρέφετε πάλιν)
Better, the continuous present, are ye turning, as of a change still in progress. Comp. Gal 1:6. Πάλιν again, according to N.T. usage, and corresponding with πάλιν ἄνωθεν in the following clause. Not back, which is the earlier sense and the usual classical meaning.
Weak and beggarly elements (ἀσθενῆ καὶ πτωχὰ στοιχεῖα)
For elements see on Gal 4:3. For πτωχὰ beggarly, see on Mat 5:3. The two adjectives express the utter impotence of these "elements" to do and to bestow what was done and given by God in sending his Son into the world. Comp. Rom 8:3; Heb 7:18.
Again (πάλιν ἄνωθεν)
Ἄνωθεν (ἄνω above) adds to πάλιν the idea of going back to the beginning. Its primary meaning is from above; thence, from the first, reckoning in a descending series. So Luk 1:3; Act 26:5. Such combinations as this are not uncommon in N.T. and Class. See, for instance, Act 18:21; Mat 26:42; Act 10:15; Joh 21:16. But these additions to πάλιν are not pleonastic. They often define and explain it. Thus, Joh 21:16, πάλιν marks the repetition of Jesus' question, δεύτερον the number of the repetition. He asked again, and this was the second time of asking.
Ye desire (θέλετε)
It was more than a mere desire. They were bent on putting themselves again into bondage. See on Mat 1:19. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
But now being known of God - As his beloved children. How turn ye back to the weak and poor elements - Weak, utterly unable to purge your conscience from guilt, or to give that filial confidence in God. Poor - incapable of enriching the soul with such holiness and happiness as ye are heirs to. Ye desire to be again in bondage - Though of another kind; now to these elements, as before to those idols. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
Now, after that ye have known God - After having been brought to the knowledge of God as your Savior.
Or rather are known of God - Are approved of him, having received the adoption of sons.
To the weak and beggarly elements - After receiving all this, will ye turn again to the ineffectual rites and ceremonies of the Mosaic law - rites too weak to counteract your sinful habits, and too poor to purchase pardon and eternal life for you? If the Galatians were turning again to them, it is evident that they had been once addicted to them. And this they might have been, allowing that they had become converts from heathenism to Judaism, and from Judaism to Christianity. This makes the sense consistent between the 8th and 9th verses. |
23 Which things have indeed a shew of wisdom in will worship, and humility, and neglecting of the body; not in any honour to the satisfying of the flesh.
18 Let no man beguile you of your reward in a voluntary humility and worshipping of angels, intruding into those things which he hath not seen, vainly puffed up by his fleshly mind,
3 Even so we, when we were children, were in bondage under the elements of the world:
1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
18 The eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints,
18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
24 Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith.
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
16 Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you.
17 And the LORD said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name.
12 And Moses said unto the LORD, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight.
19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
3 But if any man love God, the same is known of him.
23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
1 Now I say, That the heir, as long as he is a child, differeth nothing from a servant, though he be lord of all;
2 But is under tutors and governors until the time appointed of the father.
3 Even so we, when we were children, were in bondage under the elements of the world:
3 Even so we, when we were children, were in bondage under the elements of the world:
19 Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily.
16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
16 He saith to him again the second time, Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; thou knowest that I love thee. He saith unto him, Feed my sheep.
15 And the voice spake unto him again the second time, What God hath cleansed, that call not thou common.
42 He went away again the second time, and prayed, saying, O my Father, if this cup may not pass away from me, except I drink it, thy will be done.
21 But bade them farewell, saying, I must by all means keep this feast that cometh in Jerusalem: but I will return again unto you, if God will. And he sailed from Ephesus.
5 Which knew me from the beginning, if they would testify, that after the most straitest sect of our religion I lived a Pharisee.
3 It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus,
18 For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.
3 For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
3 Even so we, when we were children, were in bondage under the elements of the world:
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
6 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel:
12 Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus.
3 And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent.
24 But Jesus did not commit himself unto them, because he knew all men,
10 He was in the world, and the world was made by him, and the world knew him not.
8 Which none of the princes of this world knew: for had they known it, they would not have crucified the Lord of glory.
23 And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.
19 Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his. And, Let every one that nameth the name of Christ depart from iniquity.
12 For now we see through a glass, darkly; but then face to face: now I know in part; but then shall I know even as also I am known.