The Letter to the Galatians

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Scripture Text: The Scripture text of used in this chapter commentary is prepared by Blaine Robison based the Nestle-Aland Greek New Testament. The essentially literal translation seeks to reflect the Jewish character of the author and writing. Scripture quotations may be taken from different Bible versions. Click here for Abbreviations of Bible Versions. Messianic Jewish versions are CJB, MJLT, MW, OJB, & TLV. Quotations marked with the initials "BR" indicate the translation of the commentary author.

Sources: Bibliographic data for sources cited may be found at the end of this chapter commentary. Works without page numbers are cited ad loc. Important early Jewish sources include the following:

● DSS: the Dead Sea Scrolls, a collection of Jewish manuscripts of Scripture and sectarian documents found in the Qumran caves. Most of the Qumran MSS belong to the last three centuries B.C. and the first century A.D. Online: DSS Bible; Vermes.

● LXX: The abbreviation "LXX" ("70") stands for the Septuagint, the Jewish translation of the Hebrew Bible into Greek, in use among Jews by the mid-2nd century B.C. Online. The LXX also included the Apocrypha, Jewish works produced from 400 B.C. to A.D. 1. Online.

● Josephus: The Works of Flavius Josephus (c. 75–99 A.D.), Jewish historian, trans. William Whiston (1737). Online.

● Philo: Works by Philo Judaeus of Alexandria, the Jewish philosopher (20 B.C.─A.D. 50), consisting of 45 monographs. Online.

● Targums: Aramaic translation of Hebrew Scripture with commentary: Targum Onkelos (A.D. 80-120), and Targum Jonathan (A.D. 150-250). Index of Targum texts.

• Talmud: Consisting of Mishnah (A.D. 10─220) and Gemara (A.D. 220─500). Unless otherwise indicated references to the Talmud are from the Soncino Babylonian Talmud (1948); available online at Halakhah.com. Click here for Talmud Abbreviations.

Syntax: Unless otherwise noted the meaning of Greek words is from F.W. Danker, The Concise Greek-English Lexicon of the New Testament (2009). The meaning of Hebrew words is from The New Brown, Driver, Briggs Hebrew and English Lexicon (1981), abbreviated as "BDB," found online at BibleHub.com. Explanation of Greek grammatical forms and a pronunciation guide for New Testament Greek may be found here.

Special Terms: In order to emphasize the Jewish nature of the apostolic canon and its central figure I use the terms Tanakh (Old Testament), Besekh (New Testament), Torah (Law), Yeshua (Jesus), and Messiah (Christ).

See the article Introduction to Galatians for background information on the letter.

Chapter Summary

Chapter Four continues Paul's rhetoric to expose the folly of legalism as a form of slavery. The apostle introduces two powerful parabolic contrasts to make his point, first, the legal and social differences between being a slave and being a son, and second, the difference between Sarah and Hagar as representatives of freedom and slavery. Between these two contrasts Paul reminds the Galatians of his labors among them to accomplish spiritual transformation.

Chapter Outline

Sonship in Messiah, 4:1-7

Paul's Reminder and Concern, 4:8-11

The Labors of Paul, 4:12-20

The Lesson of Torah, 4:21-31

Sonship in Messiah, 4:1-11

1 Now I am saying, for as long as the heir is a child, he differs nothing from a slave, being owner of all,

Now: Grk. de, conj. used to indicate (1) a contrast to a preceding statement or thought, "but;" (2) a transition in presentation of subject matter, "now, then;" or (3) a connecting particle to continue a thought, "and, also," sometimes with emphasis, "indeed," "moreover" (Thayer). The second meaning applies here. I am saying: Grk. legō, pres., to make a statement or utterance, whether mentally, orally or in writing, often used to introduce quoted material. The focus of the verb may be declarative, interrogative or imperative; ask, declare, say, speak, tell.

for: Grk. epi, prep., with the root meaning of "upon," used primarily as a marker of position or location; and in composition may be translated 'at, by, near, on, to, upon, or over.' The preposition serves to introduce the basis for an argument. as long as: Grk. hosos, correlative pronoun signifying maximum inclusion; how much, how great, how many, as many. the heir: Grk. ho klēronomos, inheritor in a legal sense. The Torah set forth how inheritance was to be distributed (Num 27:7-11). A son would be the heir if he was the only son. If there were other sons, the first-born received a double-portion (Deut 21:17).

is: Grk. eimi, pres., to be, a function word used primarily to declare a state of existence, whether in the past ('was, were'), present ('are, is') or future ('will be'), often to unite a subject and predicate (BAG). a child: Grk. nērios, a child in an early period of life, infant or child. In the Jewish context a child is younger than the bar/bat mitzvah age (13/12). he differs: Grk. diapherō, pres., to carry through or differ, here differing from someone in terms of advantage. nothing: Grk. oudeis, adv., lit. "not one," a powerful negating marker; none, nothing. It rules out by definition and leaves no exceptions.

from a slave: Grk. doulos can mean either slave or servant, and in Greek and Roman culture viewed as owned property totally and unquestioningly at the behest of the owner. In the LXX doulos translates the Heb. ebed, which similarly described someone enslaved after being captured in war or in order to pay a debt, whether voluntarily or involuntarily (cf. Ex 21:7; Lev 25:39, 44, 47). In the Tanakh ebed is especially used of household servants, those who worked for the King and those who served God, especially service in the temple (DNTT 3:593).

The economies of ancient empires were based on slave labor. In the first century, one out of five persons in the Roman Empire was a slave. Canaan, Aram, Assyria, Babylonia, and Persia had fewer slaves because it proved less expensive to hire free persons ("Slave/Servant," HBD). Except for the gangs in mines, most were treated humanely and were better off than many free persons. While servanthood for many might have been involuntary, slaves could generally earn or purchase their freedom (cf. 1Cor 7:21). Hebrew culture was different from pagan nations in that slavery was most often a form of indentured servitude. In Hebrew culture slaves were treated more as trusted employees (Lev 25:40).

being: Grk. eimi, pres. part. owner: Grk. kurios may mean either (1) 'one in control through possession,' and therefore owner or master; or (2) 'one esteemed for authority or high status,' thus lord or master. The first meaning applies here. of all: pl. of Grk. pas, adj., comprehensive in scope, but without statistical emphasis; all, every. The adjective is used of the property subject to inheritance. Paul points out that just as a slave has no legal interest in the property of his master, so a son even though the heir cannot yet exercise control over the property he will inherit.

2 but he is subject to guardians and managers until the time appointed of the father.

but: Grk. alla, conj., adversative particle used adverbially to convey a different viewpoint for consideration; but, on the other hand. he is: Grk. eimi, pres. See the previous verse. subject to: Grk. hupo, prep., which may be a marker of (1) agency or cause, by; (2) a spatial position that is relatively lower; below; or (3) being under authority as a subordinate, under, subject to. The third usage applies here. guardians: pl. of Grk. epitropos may mean (1) a household manager or steward; or (2) a guardian or tutor, one responsible for the care and tutelage of children, whether the father is living or dead. The second meaning applies here.

and: Grk. kai, conj. that marks a connection or addition of words or numbers ('and, also), as well as the introduction of clauses or sentences, sometimes with emphasis ('certainly, even, indeed, namely'). See my note on the significance of conjunctions in the Besekh. managers: pl. of Grk. oikonomos, manager of a household or family, a steward. A child has no say in the running of a household and is effectively under the authority of the steward employed by the father.

until: Grk. achri, prep., a function word signifying an interval between two points with focus on continuity, here of an extension in time; as far as, up to, until. the time appointed: Grk. prothesmia, appointed before; a previously-appointed time. The noun occurs only here in the Besekh. of the father: Grk. ho patēr, normally denotes of a male biological parent or ancestor. In the LXX patēr translates Heb. ab ("av"), ancestor, biological parent, or head of a family or clan, as well as a term of respect and honor.

Ordinarily, inheritance passed to the son upon the death of the father. However, the father could determine a time for an adult son to assume management of the property he would inherit or bequeath a portion of inheritance to the son (cf. Luke 11:11-12).

3 So also we, when we were children, were enslaved under the principles of the world.

So: Grk. houtōs, adv. used to introduce the manner or way in which something has been done or to be done; thus, in this manner, way or fashion, so. also: Grk. kai, conj. See the previous verse. we: Grk. hēmeis, pl. pronoun of the first person. when: Grk. hote, temporal adv., when, at which time. we were: Grk. eimi, impf. See verse 1 above. children: pl. of Grk. nēpios. See verse 1 above. Paul may have referred to actual childhood, but more likely his spiritual condition before meeting Yeshua. were: Grk. eimi, impf. mid. enslaved: Grk. douloō, pl. perf. pass. part., to make a slave of someone, to hold in bondage, to subject. under: Grk. hupo, prep. See the previous verse.

the principles: pl. of Grk. ho stoicheion, part of a complex whole, element, part, which may refer to miscellaneous rules or basic instruction or cosmic powers. Mounce defines the word as an element or rudiment of any intellectual or religious system. In Classical Greek stoicheion commonly meant an element, which may be (1) a simple sound of speech, as the first component of the syllable; (2) in Physics the components into which matter is ultimately divisible, reduced to four elements; (3) the elements of proof; or (4) an elementary or fundamental principle (LSJ).

Bible versions are divided over translation, some favoring a human activity, e.g. "elemental principles or things" or words to that effect (AMP, CEB, ESV, GW, KJV, MW, NASB, NKJV, NLV, NRSVUE, OJB, TLB, TLV), and others interpreting the term as "elemental or ruling spirits or spiritual ruling powers or forces" (CJB, GNB, LEB, NIRV, NIV, NRSV, TPT, RSV), implying demonic activity. This term may also be contrasted with Jewish traditions (Matt 15:2–6, Mark 7:3–13, Gal 1:14) and with Messianic tradition (Rom 6:17; 1Cor 11:2, 23; 2Th 2:15; 3:6).

Given the following noun Paul likely did not intend "elemental spirits," which is not a logical combination of words. If Paul meant "spirits" (Grk. pneuma), he would have said so. Spirits are called a number of things in Scripture, but "elemental" is not one of them.

of the world: Grk. ho kosmos, lit. "an ordered system" (HELPS) has a variety of uses in the Besekh, including (1) an ornament, decoration or adornment (1Pet 3:3); (2) the orderly cosmic universe (Acts 17:24); but primarily in reference to the earth and life on the earth, often in a negative sense as alienated from God and hostile to the Messiah (Thayer). The second meaning dominated among Greek philosophers. In the LXX kosmos is used primarily in reference to ornamentation, but also for the arrangement of the stars as the ornament of the heavens. The meaning of kosmos as the 'orderly universe' is only found in later Jewish writings (2Macc. 7:23; 8:18; 4Macc. 5:25; Sir. 6:30; 21:21; Wis. 7:17; 9:3; 11:18).

The "principles of the world" extends the scientific observation of the universe as an orderly system to normal human reasoning and behavior, which can be analyzed, evaluated and predicted. The elementary thinking of his Jewish world told Paul that Yeshua could not possibly be the Messiah. After all, Yeshua was too often a critic of Pharisee customs and traditions that Paul approved and practiced. However, after receiving the revelation of Yeshua and being filled with the Spirit, Paul realized that his previous life as a Pharisee was one of bondage to legalism.

4 But when the fullness of the time came, God sent forth His Son, having been born from a woman, having been born under legalism,

But: Grk. de, conj. when: Grk. hote, adv. See the previous verse. the fullness: Grk. ho plērōma, that which is there as result of filling. In application the term may mean (1) that which fills up the contents; (2) that which is full of something; (3) that which is brought to fullness either as the full number or sum total; (4) fulfillment and (5) the state of being full. of the time: Grk. ho chronos may mean (1) a span or period of time, or (2) a point or definite moment in time. Both meanings can have application here. In the LXX chronos occurs about 100 times and primarily translates Heb. yom, 'day, days' (DNTT 3:841).

came: Grk. erchomai, aor., 'to come or arrive' with focus on a position from which action or movement takes place. The clause "the fullness of time came" depicts the completion of prophesied time, the time God had intended (cf. Rom 5:6). Paul probably alluded to the timeline of Daniel who was given a very specific prophecy of when the Messiah would appear, seventy weeks or 490 years (Dan 9:24-26). The appearance of the Magi in Jerusalem (Matt 2:1-7) occurred because they determined that the prophetic timeline had been fulfilled.

God: Grk. ho theos, God, the omnipotent, omniscient, omnipresent Creator of all things and God of Israel (Gen 1:1; Ex 5:1; Luke 1:68). In the LXX theos translates Hebrew words for God, El, Eloah, and Elohim, as well as the sacred name YHVH (DNTT 2:67-70). The reality of the God of Israel excludes the possible existence of any other deity (Isa 44:6; 45:5-6; 46:9). Given the plural nature of Elohim the full triunity of God must be represented in theos. The only God in existence is the God who created the heavens and the earth out of nothing (Gen 1:1) and who chose Israel out of all the nations on the earth for a covenantal relationship (Ex 19:5; Isa 44:6; 45:5-6; 46:9). In the Besekh theos is used overwhelmingly for the God of Israel.

sent forth: Grk. exapostellō, aor., send out from, which may focus on (1) moving persons from one place to another, send out/away/forth; or (2) dismissal, send away. The first usage is intended here. The point of origin was heaven. His: Grk. autos, personal pronoun used to distinguish a person or thing from or contrast it with another, or to give him (it) emphatic prominence. The pronoun may mean (1) self, (2) he, she, it, or (3) the same. The second meaning applies here. Son: Grk. ho huios, a male offspring or descendant, whether by direct birth or by remote ancestry. The term is also used in the broader sense of having the characteristics of. In the LXX huios renders Heb. ben ("son," "son of"), which has the same range of meaning.

Yeshua constantly referred to God as his Father (John 5:18). The phrase "His Son" occurs ten times in Paul's letters and alludes to Yeshua's title "Son of God." For Jews during this time "Son of God" was the title for the promised human descendant of King David (2Sam 7:12), the Messiah, who would establish and rule over the Kingdom of God on earth (cf. Luke 1:31-35; John 1:17, 41, 49; 11:27). "Son of God" was a title of the Davidic king inasmuch as the king functioned as God's regent on earth to rule with God's authority. Thus, after his transformation Paul declared to the Jews in Damascus that Yeshua was the Messiah and Davidic King of Israel (Acts 9:20-22). Christianity has traditionally restricted "Son of God" to mean deity, but the title embraces the fullness of the incarnation (Php 2:5-8).

having been born: Grk. ginomai, aor. mid. part., to transfer from one state or condition to another, and is used here to mean coming into being by birth or natural process. from: Grk. ek, prep. used to denote exit or separation from something with which there has been a close association, lit. 'out of, from within.' a woman: Grk. gunē, an adult female person, without respect to age, marital or social status except as defined in the context. In the LXX gunē renders the Heb. ishshah (woman, wife). Paul affirms that Yeshua came from heaven, but he did not merely appear as human as pagans believed of their deities, but the "seed of deity" was implanted into a woman's body by the Holy Spirit to develop in the normal human manner (Luke 1:32-35).

The reader may note that Paul does not mention Miriam by name. Indeed, he may not mean "a woman," in the sense of a particular woman, but from "woman," the human vessel used to accomplish incarnation. having been born: Grk. ginomai, aor. mid. part. under: Grk. hupo, prep. See verse 2 above. The preposition indicates submission to an authority, but also an implication of oppression. legalism: Grk. nomos (from nemō, distribute; 'that which is generally recognized as customary') may mean either (1) a principle or standard relating to behavior or (2) codified legislation, i.e. law. The first meaning applies here. Note the lack of the definite article.

In the LXX nomos translates torah, which means "direction," "teaching" or "instruction" (BDB 435f). In the Tanakh torah not only refers to commandments, statutes and ordinances decreed by God and given to Moses, but also custom or manners of man, e.g. direction given by priests (Deut 24:8; 33:10). Torah sets forth the way to live in an ethical and moral way in order to enjoy life and to please God. In the apostolic narratives the term Torah could mean the commandments given to Israel at Sinai and Moab (Matt 12:5; John 8:5) or the entire Pentateuch (Matt 22:40; John 1:45). As a devout Pharisee Paul recognized the expansive interpretation given the term by orthodox Judaism.

Christian versions unanimously translate nomos here as "the law," although a few versions capitalize Law (AMP, CEB, CEV, DLNT, ISV, NASB, NLV, RGT), clearly meant to summarize the body of commandments given to Israel through Moses. Interpreting nomos to mean the Torah in this verse presents a conundrum, because Paul clearly uses nomos in a negative sense. However, this negative use of nomos is not an indictment of the commandments God gave to Israel through Moses. Paul held a very high view of the Torah and its continuing authority (Rom 7:12, 14; 8:4; 15:4; Gal 5:3; 1Tim 1:8; 2Tim 3:16-17).

Given the heresy that sparked the controversy in Galatia, Paul uses hupo nomos here to mean living in a culture governed by the laws and traditions of the Pharisees. The expression hupo nomos occurs eight times in the Besekh, only in the writings of Paul (Rom 6:14-15; 1Cor 9:20; Gal 3:23; 4:4-5, 21; 5:18). The expectations of the Pharisees, enforced by the Sanhedrin, created unreasonable burdens on people (Matt 23:4; Acts 15:10). A perfect example is the thirty-nine categories of work prohibited on the Sabbath (Shabbath 73a). Stern translates hupo nomos as "a culture in which legalistic perversion of the Torah was the norm." I have sought to simplify the meaning of hupo nomos here with "under legalism." For a detailed discussion of Pharisaic legalism see my article Law vs. Legalism.

5 so that He might redeem those under legalism, so that we might receive the adoption as sons.

so that: Grk. hina, conj. used to add an idea that completes an intention expressed, in order that, so that, that. He might redeem: Grk. exagorazō, aor. subj., to buy up, ransom, to rescue from loss. The verb expresses the Messianic priority of salvation (cf. Matt 10:5-6; 15:24). those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. under: Grk. hupo, prep. See verse 2 above. legalism: Grk. nomos. See the previous verse. "Those under legalism" would be all Jews living under Pharisee authority, as well as Gentiles who submitted to Judaizer teaching. Yeshua came to redeem the lost sheep of the house of Israel (Matt 15:24).

so that: Grk. hina. we might receive: Grk. apolambanō, aor. subj., 1p-pl., to receive from, receive as one's due. The first person plural of the verb alludes to the covenant people. the adoption as sons: Grk. ho huiothesia, condition of one who is legally adopted as a son, with a nuance of special status, here with the focus on the gift of special relationship with God. The word indicates a new family relation with all the rights, privileges and responsibilities. Understanding Paul's use of the concept of adoption needs to consider the biblical context of sonship.

Adam was the first son of God (Luke 3:38). In the Tanakh God declared that the nation of Israel was His son (Ex 4:22; Isa 63:16; 64:8; Jer 31:9; Hos 11:1; 18:13) and by extension applied to all righteous Israelites (Ps 82:6; Sir. 4:10; Wsd. 2:13; Pss. Sol. 13:9; Jub. 1:24-25; Rom 9:4; 2Cor 6:18). So, why speak of adoption? The terminology of adoption would have vivid meaning for Roman citizens. Roman law provided a process by which a man could create between himself and a person not his biological child the kind of relation that properly belongs only to father and child.

In Roman law "adoption," which actually referred to the ceremony, took two forms. One called adoptio meant that the adopted person passed from the power of his biological parent to the power of the person adopting him. When a person was not in the power of his parent, the ceremony of adoption was called adrogatio. A woman could not adopt a person, for even her own children were not in her power. (See Adoption in William Smith, A Dictionary of Greek and Roman Antiquities, 1875). Such a process is unknown to both biblical and Talmudic law.

However, the Torah does have the requirement of Levirate Marriage by which a man is enjoined to marry his brother's widow in order to give him a male heir (Deut 25:5-6). Also, the Tanakh records a number of individuals who exercised a surrogate ("legal") parental role: Sarah for Ishmael (Gen 16:2), Rachel for the children of Bilhah (Gen 30:1-8), Leah for the children of Zilpah (Gen 30:9-13), Pharaoh's daughter for Moses (Ex 2:5-10; 1Chr 4:18), Elijah for Elisha (1Kgs 19:19-21; 2Kgs 2:12), and Mordecai for Esther (Esth 2:7). Jews strongly felt that someone who acts as a parent in place of another, and more especially those who teach the child virtue and the fear of God, should be honored as parents (Sanh. 19b).

Since Israel was God's son, why does Paul speak of Jews being adopted by God? The concept of adoption makes sense for Gentiles who have been grafted into the Olive Tree and made a part of the Commonwealth of Israel (Rom 11:28; Eph 2:11-12). But, how does adoption apply to Jews? Paul introduces the concept of adoption because in the past he like all Israelites had become enemies of God by virtue of sin (Rom 2:9; 3:9; 5:6-10; Jas 4:4). Adoption is an aspect, along with reconciliation, of being restored to God's favor from the former condition as God's enemies (Stern 383). By virtue of adoption the Jewish disciples of Yeshua could be described as "sons of God" (cf. Matt 5:9, 45; Rom 8:14-15, 19, 23; 9:26; Gal 3:26; Eph 1:5; Heb 12:7-8).

6 Now because you are sons, God sent forth the Spirit of His Son into our hearts, crying out, "Abba! Father!"

Now: Grk. de, conj. because: Grk. hoti, conj. that serves as a link between two sets of data, whether (1) introducing a subordinate clause as complementary of a preceding verb; that; (2) introducing a direct quotation and functioning as quotation marks; or (3) indicating causality with an inferential aspect; for, because, inasmuch as. The third usage applies here. you are: Grk. eimi, pres., 2p-pl. See verse 1 above. sons: pl. of Grk. huios. See verse 4 above. As indicated in the previous verse the sonship is by adoption. God: Grk. ho theos. See verse 4 above. sent forth: Grk. exapostellō, aor. See verse 4 above. As in verse 4 the point of origin is Heaven.

the Spirit: Grk. ho Pneuma (for Heb. ruach, Resh-Vav-Chet), wind, breath or spirit; here referring to the Holy Spirit. Pneuma is used for the human spirit and transcendent beings (Matt 8:16; Heb 1:14), particularly the Spirit as God's self-expression (Gen 1:2; Mark 1:10). of His: Grk. autos, personal pronoun. Son: Grk. ho huios, used here of the Son of God. into: Grk. eis, prep. focusing on entrance, frequently in relation to direction and limit, here complementing the previous verb; into, to. our: Grk. hēmeis, pl. pronoun of the first person.

hearts: pl. of Grk. kardia, the pumplike organ of blood circulation, used here fig. of the inner person and the center of thoughts, intentions and decision-making (Luke 2:35; Heb 4:12). The "heart" can be considered synonymous with the soul (Deut 4:29; 6:25; Acts 4:32). crying out: Grk. krazō, pres. part., may mean (1) to utter a loud cry; scream, cry out, or (2) express something with a vigorous voice; call out, which fits this situation. Abba: Grk. Abba, father; also used as the term of tender endearment by a beloved child (HELPS).

Many commentators identify abba as an Aramaic word and cite it to prove that Yeshua and his disciples spoke Aramaic rather than Hebrew. Douglas Hamp rebuts this common belief in his well-researched work, Discovering the Language of Jesus and offers this note on "abba."

"The [Hebrew] root אב, ab [pronounced "av"], is found in such names as Abraham and Abimelech. Ab is a very old Hebrew word meaning, simply, father. … In Jesus' day we find that the word changed a bit from how it was used in the Old Testament, in that the letter aleph was added to make it the vocative form. That is to say, it becomes a form of address rather than just a description of a person. For example, rather than saying 'father' to refer to him, one would use abba when speaking to him just as today we can talk about our dads or say 'Dad' instead of his actual name. While it [abba] is found in Aramaic sources, it is also found in many passages of the Mishnah. In fact, it is found thirty-eight times in the Mishnah. Evidently, the word had become commonplace and even if abba had originally come from Aramaic, by the time of Jesus, it was completely assimilated into Hebrew, and Jesus' use of it is in complete harmony with the Hebrew of His day." (Hamp 67f)

As Hamp points out, the English words "pork" and "beef" came originally from French, but just because I use those words just not mean that my daily language is French (55). According to David Flusser, Orthodox Jewish scholar at Hebrew University in Israel, Hebrew was both the daily language and the language of study among Jews in the first century (11).

Father: Grk. ho patēr. See verse 2 above. In the LXX patēr translates ab ("av"), father, which is used of God as father in relation to Israel (Ex 4:22; Deut 1:31; 8:5; 32:6). Paul may have used the Greek patēr to translate the Hebrew word abba for Gentiles in the congregation. A number of words in the Besekh are given in Hebrew and then translated into Greek for the Gentile reader (Mark 5:41; 7:34; 15:34; John 5:2; 19:13, 17, 19; 20:16; 1Cor 16:22; Rev 9:11; 16:16).

"Abba" occurs only three times in the Besekh (here; Mark 14:36 and Rom 8:15). In the Israeli vernacular then (and now), abba meant "dad" or "daddy" (Stern 99). Without God's adoption man is an orphan (Gal 4:5; Eph 2:12), but when man acknowledges God as his Father, then he inherits God's understanding and truth.

7 So then you are no longer a slave, but a son; now if a son, also an heir through God.

So then: Grk. hōste, conj. which connects cause to necessary effect and emphasizes the result; so that, therefore, so then, so as to. you are: Grk. eimi, pres. See verse 1 above. no longer: Grk. ouketi, negative adv., no longer, no more. a slave: Grk. doulos. See verse 1 above. but: Grk. alla, conj. a son: Grk. huios. See verse 4 above. now: Grk. de, conj. if: Grk. ei, conj. that expresses a condition, thought of as real, or to denote assumptions, i.e. viewed as factual for the sake of argument (HELPS). a son: Grk. huios. also: Grk. kai, conj. an heir: Grk. klēronomos. See verse 1 above.

through: Grk. dia, prep. used as a prefix to a statement, which may express (1) instrumentality; through, by means of; or (2) causality; on account of, because of. The first usage applies here. God: Grk. theos. See verse 4 above. Boice comments that this verse sum up all that Paul has said previously. Followers of Yeshua, whether Jew or Gentile, are now both sons and heirs. This status is also connected with the previous verse, for Paul teaches that the use of the intimate word "Abba" in prayer, provided only by the work of the Holy Spirit within, is proof on the subjective level of sonship.

The change from the plural of "sons" in the previous verse to the singular "son" of this verse brings the application home to each member of the congregation. Every follower can know the reality of the internal witness of God's Spirit. The final words of the verse "through God" emphasize that both sonship and inheritance are provided as an act of grace by God.

Paul's Reminder and Concern, 4:8-11

8 But formerly indeed not knowing God, you were enslaved to those by nature not being gods.

But: Grk. alla, conj. See verse 2 above. formerly: Grk. tote, temporal adv. that focuses on a time or circumstance that is closely associated with what precedes in the narrative; at that time, then. Mounce defines the adv. as "formerly" and a number of versions employ this translation (ESV, NET, NIV, NRSV, RSV). Paul references the spiritual condition of his readers before they accepted Yeshua. indeed: Grk. mén, conj., a particle of affirmation; indeed, verily, truly. Many versions do not translate the particle. not: Grk. ou, adv., a particle used in an unqualified denial or negation; not.

knowing: Grk. oida, perf. part., to have seen or perceived, hence to know. The verb is used for experiential knowledge. God: Grk. theos. See verse 4 above. The noun is used of the God of Israel. you were enslaved: Grk. douleuō, aor., 2p-pl., to be in slavery to, to function in total obedience to a master as a slave or bond-servant. to those: pl. of Grk. ho, definite article but used here as a demonstrative pronoun. by nature: Grk. phusis, a fundamental state of being, nature. not: Grk. ou. being: Grk. eimi, pres. part. See verse 1 above. gods: pl. of Grk. theos. Here the plural noun refers to deities worshipped by pagan cultures, but in reality they do not exist.

The description of this verse is apt for the citizens of Lystra where a lame man hearing Paul speak was miraculously healed. The pagan crowd impressed by this display of power believed there was a visitation of the gods and called Barnabas "Zeus" and Paul "Hermes" (Acts 14:12). They were even ready to offer sacrifices to them. Paul rebuked their actions and proclaimed the good news of God's grace to them (Acts 14:15-17). So, Paul reminds these Gentile readers what they used to be like before they put their trust in Yeshua.

9 And now having known God, but rather having been known by God, how do you turn again to the weak and worthless principles, to which again you desire to be enslaved anew?

And: Grk. de, conj. now: Grk. nun, adv., marker of time in the present; now or just now. having known: Grk. ginōskō, aor. part., to know, including (1) to be in receipt of information; (2) form a judgment or draw a conclusion; or (3) have a personal relationship involving recognition of another's identity or value. The third meaning applies here. God: Grk. Theos, the God of Israel. See verse 4 above. A precious privilege of the new birth is having a personal relationship with God that enables a person to know Him (John 14:7; Php 3:10; 1Jn 2:3, 13-14; 4:6; 5:20).

but: Grk. de. rather: Grk. mallon, comparative adv. of increase or additive to some aspect of activity, situation, or condition; (much) more, rather. having been known: Grk. ginōskō, aor. part. by: Grk. hupo, prep. See verse 2 above. Here the preposition denotes agency. God: Grk. Theos. God is certainly omniscient (Matt 10:30; 1Pet 1:2) and knows our hearts (Luke 16:15), but the divine knowledge mentioned here refers to God's side of the relationship (1Cor 8:3; 13:12). God knows us with our weaknesses and failures and still loves us. God knowing us is greater than our knowing Him, because in that "knowing" we have peace with God and assurance of eternal life.

how: Grk. pōs, adv. introducing a query concerning manner, way, or reason in respect to a matter; how? in what manner/way? do you turn: Grk. epistrephō, pres., 2p-pl., to cause to return, to bring back. The verb is often used of repentance or reformation (Luke 1:16; 22:32; Acts 3:19; 9:35; 11:21; 14:15; 26:18), but here the verb effectively means to reverse the repentance (cf. 2Pet 2:22). again: Grk. palin, adv. with focus on a repetitive occurrence; once more, again. to: Grk. epi, prep. the weak: pl. of Grk. ho asthenēs, adj., may mean (1) weak in body; sick, sickly; or (2) lacking capacity for something, weak. The second meaning applies here.

and: Grk. kai, conj. worthless: Grk. ptōchos, adj., in a needy condition opposite of having abundance, without any resources; beggarly, poor, destitute. principles: pl. of Grk. stoicheion. See verse 3 above. to which: pl. of Grk. hos, relative pronoun. again: Grk. palin. you desire: Grk. thelō, pres., 2p-pl., to have a desire for something or have a purpose for something; desire, will, wish. to be enslaved: Grk. douleuō, pres. inf. See verse 8 above. anew: Grk. anōthen, adv., may mean (1) from above; (2) from the beginning or the first; or (3) again. The third meaning is intended here. This is the third time Paul mentions "enslavement" (Gal 3:23ff; 4:1ff), by which he refers to their former life of paganism.

10 You observe days and months and seasons and years.

You observe: Grk. paratēreō, pres. mid., 2p-pl., watch from the side, closely watch with great personal interest, used here to mean giving careful attention to religious observance. days: pl. of Grk. hēmera, may refer to (1) the daylight hours from sunrise to sunset, (2) the civil or legal day that included the night, (3) an appointed day for a special purpose or (4) a longer or imprecise period (BAG). The third meaning applies here. and: Grk. kai, conj. months: pl. of Grk. mēn may refer to the time of the new moon or a lunar month, here the former.

and: Grk. kai. seasons: pl. of Grk. kairos may refer to (1) an appropriate or set temporal segment of time; or (2) a period, definite or approximate, in which an event takes place; time, period. The second meaning applies here. and: Grk. kai. years: pl. of Grk. eniautos, a cycle of time, year. All of these terms did have particular meaning in Jewish culture: (1) "days" were Sabbath days; (2) "months" were observance of Rosh Kodesh, the new moon; (3) "seasons" were the observance of the pilgrim festivals that coincided with the agricultural seasons; and (4) "years" referred to observance of the sabbatical years and the Jubilee.

Some commentators interpret Paul's criticism here as meaning either the continued observance by Messianic Jews of God's appointed times that He established for Israel (Lev 23) or the adoption of the practice by Gentile believers. Stern comments that when Gentiles observe these Jewish holidays neither out of joy in sharing what God has given the Jewish people nor out of spiritual identification with them, but out of fear induced by Judaizers who have convinced them that unless they do these things, God will not accept them, then they are not obeying the Torah but subjugating themselves to legalism; and legalism is just another species of worldly principles.

However, in either case of Messianic Jews or Gentiles Paul would not criticize believers for keeping God's calendar (cf. Col 2:16). Moreover, he says nothing about their attitude in observing this calendar. Much more likely is that Paul is criticizing the practice of syncretism. That is, the "days, months, seasons and years" of this passage do not refer to the Jewish holidays at all but to the pagan festival calendar. Paul was concerned as indicated in the previous verse that his ex-pagan converts might be returning to these pagan observances in order to get along with their unbelieving friends and family members (cf. 1Cor 10:14-18).

11 I fear for you, lest perhaps I have toiled for you in vain.

I fear: Grk. phobeomai, pres., to fear, and may mean either (1) to be in a state of apprehension, with emotions ranging from anxiety to terror; and (2) to have special respect or reverence for, i.e., deep respect. The first meaning applies here. for you: Grk. humeis, pl. pronoun of second person. lest: Grk. mē, adv., a particle of qualified negation, not; but used here to introduce a clause expressive of an action or occurrence requiring caution. perhaps: Grk. pōs, a particle expressing an undetermined aspect; somehow, perhaps. I have toiled: kopiaō, perf. for: Grk. eis, prep. you: Grk. humeis. in vain: Grk. eikē, adv., without sufficient reason or good cause, to no purpose.

As Vincent notes the two clauses of the verse are distinct. First, Paul declares that he has had some anxious thoughts, which he no doubt shared with the Lord in prayer and perhaps with ministry partners. Second, Paul clarifies the reason for his anxiety. He had labored for a considerable time in Galatia, perhaps over a year, and with the infiltration of the Judaizer heresy on one hand and the influence of pagan culture on the other he rightly was concerned about the spiritual welfare of those whom he regarded as his children in the faith.

The Labors of Paul, 4:12-20

12 I implore you, brothers, become as I am, because I also have become as you. You have wronged me in nothing.

I implore: Grk. deomai, pres. mid., direct a request with focus on appeal for assistance, the nature of which is nuanced by the context; ask, beseech, petition, pray, plead, request. you: Grk. humeis. brothers: pl. of Grk. adelphos, voc., lit. "of the same womb," and in secular Greek meant a male sibling; brother. In the Jewish context the term primarily refers to blood siblings or fellow Israelites. In the LXX adelphos is used for a male sibling (Gen 4:2; 20:5), a male relative of the same tribe (Gen 13:8; Num 16:10) or the people of Israel (Ex 2:11; 4:18). become: Grk. ginomai, pres. mid. imp. See verse 4 above.

as: Grk. hōs, adv. typically used for comparative purposes with a pattern or model in mind. I am: Grk. egō. because: Grk. hoti, conj. See verse 6 above. I also: Grk. kagō (from kai, "also" and egō, "I"), conj., lit. "and I." The first person pronoun is emphatic. have become as: Grk. hōs. you: Grk. humeis. Stern suggests that Paul's declaration reflects his practice of empathizing with others, of "becoming all things to all men" without violating Torah standards (1Cor 9:19–23). While living by the Pharisee code he did not insist the Galatian believers adopt the same lifestyle.

You have wronged: Grk. adikeō, aor., 2p-pl.. doing wrong or doing harm to others as defined by Torah. me: Grk. egō. in nothing: Grk. oudeis, adj. See verse 1 above. The last clause of the verse functions as a transition to review the treatment he received while in Galatia. Paul emphasizes that he bears no resentment or ill-will against the Galatians, so that his exhortations in the letter proceed from compassion and concern.

13 Now you know that because of a weakness of the flesh I proclaimed the good news to you at the first;

Now: Grk. de, conj. you know: Grk. oida, perf., 2p-pl. See verse 8 above. that: Grk. hoti, conj. because of: Grk. dia, prep. See verse 7 above. Here the preposition expresses causation. a weakness: Grk. astheneia may mean (1) weak in body, sick, sickly; or (2) lacking capacity for something, weak. The first meaning is intended here. The term likely refers to a condition of debilitating illness, sickness, disease, or disability. of the flesh: Grk. ho sarx, an entity alive in an earthly or physical way, 'flesh.' The term has both literal and figurative uses in Scripture, generally of the human body or human nature with its limitations in contrast with supernatural beings.

I proclaimed the good news: Grk. euaggelizō, aor. mid., to announce the good message, and is used to mean (1) pass on information that provides good tidings to the recipient, and (2) spread good tidings of God's beneficial concern. The second meaning applies here. In the great majority of verses where euaggelizō occurs Christian versions translate the verb as "preach the gospel," which clearly separates the emphasis of the verb from its Jewish context.

In the Besekh the "gospel" is God's provision of salvation for His covenant people (cf. Matt 15:24). The "Jewish Gospel" has an historical basis, a story of God's centuries-old relationship with Israel, as Zechariah himself declared in his prophetic song (Luke 1:68-79). Apostolic proclamations of the good news cite promises made to the patriarchs and to Israel through the Hebrew prophets and their fulfillment in the life and deeds of Yeshua (cf. Acts 2:14-40; 7:2-53; 13:16-40; 2Tim 2:8). See my article The Original Gospel.

to you: Grk. humeis. at the first: Grk. ho proteros, adj., a temporal marker pointing to the past, whether indicating that something occurred prior to the current time, "earlier, former," or that something occurred or existed prior to the current time, "in time past, earlier, before." Danker notes that to the recipients of the letter use of the term would have been unambiguous, whether in the sense first time or once. All Bible versions render the adjective as either "at the first" or "first time."

Paul's reference to his bodily condition while ministering in Galatia on his first Diaspora journey is provided with minimal explanation. (See verse 15 below.) His itinerary and sequence of stops to proclaim the good news in the local synagogue was first Pisidian Antioch (Acts 13:14-50), then Iconium (Acts 13:51−14:5), next Lystra (Acts 14:6-19), and Derbe (Acts 14:20), and then back to Lystra, Iconium and Antioch (Acts 14:21). So Paul seems to say that when he arrived in Pisidian Antioch he was suffering some sort of illness. Given the plural pronoun "you" he also implies that this condition became a recurring problem while he was in Galatia.

Relevant to Paul's entry into Galatia is that upon completion of evangelism and discipleship on Cyprus Paul entered the mainland through Perga of Pamphylia (Acts 13:13). However, Paul did not do any teaching in Perga. Luke does not explain why Paul did not remain in Perga to proclaim the good news there, although he did so on his return trip (Acts 14:25). William Barclay offers the hypothesis that Paul had contracted malaria, which was prevalent in the coastal strip of Pamphylia (102). Thus, he suffered from recurrent malaria fever.

14 and the trial made of you by my physical condition you did not despise or loathe me, but as a messenger of God you received me, even as Messiah Yeshua.

The literal word order of the Greek text in the opening clause is challenging to translate: "and the trial of you in the flesh of me you despised not nor disdained" (Marshall). Thus, there is great diversity in the translation of Bible versions.

and: Grk. kai, conj. The conjunction continues the thought of the previous verse. the trial: Grk. ho peirasmos may mean either (1) a means to determine quality or performance, test or trial; or (2) exposure to possibility of wrongdoing, temptation. The first meaning is intended here. made of you: Grk. humeis. Some versions ignore the plural second person pronoun and translate the phrase to mean a trial or temptation experienced by Paul (BRG, DARBY, JUB, KJV, NKJV, NMB). by: Grk. en, prep., with the root meaning of "within," generally marks position ("among, at, in, on, or within"), but here stresses means, "with, by means of" (DM 105).

my: Grk. egō. physical condition: Grk. ho sarx, lit. "the flesh." See the previous verse. Paul refers to the illness he was experiencing upon his arrival in Pisidian Antioch. His sickness was a trial to the people, perhaps because of an inability to help him and the illness became a test of how they would treat him. Some Jews believed that bodily ailments were caused by sin (cf. John 9:2), so Paul's condition could have led to a refusal to accept his message.

you did not: Grk. ou, adv. See verse 8 above. despise: Grk. exoutheneō, aor., 2p-pl., to consider of no account or worth, to regard as a nobody; despise, treat with contempt, reject. nor: Grk. oude, conj., negative particle that links a negative statement as complementary to a preceding negative; neither, not even, nor. loathe me: Grk. ekptuō, aor., 2p-pl., spit out as an expression of contempt; disdain, loathe, spurn. but: Grk. alla, conj. See verse 2 above. as: Grk. hōs, adv. See verse 12 above.

a messenger: Grk. aggelos means messenger, whether human or heavenly (BAG). In the LXX aggelos occurs 213 times, almost half of which refers to humans. Aggelos is typically translated here as "angel" in Bible versions, but Paul does not mean that people confused him for an angel as did disciples did of Peter (Acts 12:15). Aggelos occurs 176 times in the Besekh, some in reference to men (Matt 11:10; Mark 1:2; Luke 7:24, 27; 9:52; Jas 2:25; Rev 2:1, 8, 12, 18; 3:1, 5, 7, 14). In my view aggelos should be translated "messenger," as found in a few versions (GW, MJLT, NOG, TLV, VOICE, YLT).

Congregations of the apostolic era (having a largely Jewish constituency) mirrored the staffing of the synagogue in organization, which included a chazan (pulpit minister=aggelos) (Moseley 9-10). of God: Grk. theos. See verse 4 above. you received: Grk. dechomai, aor. mid., 2p-pl., to receive or welcome, frequently with the connotation of enthusiastic acceptance. me: Grk. egō. even as: Grk. hōs. Messiah: Grk. Christos (from chriō, "to anoint with olive oil"), the expected fulfiller of the hopes of Israel for an end-time deliverer, the Anointed One or Messiah. Christos is a royal title, not a last name.

Jewish translators of the LXX chose Christos to translate Heb. Mashiach, "Anointed One," and in the Tanakh Mashiach is used for the Messiah (Ps 2:2; Dan 9:25-26). The English "Christ" transliterates the Greek title, but does not translate it. For a complete review of all that is written in the Tanakh predicting the Messiah see my article The Messiah.

Yeshua: Grk. Iēsous, a transliteration of the Hebrew name Yeshua, "Jesus" in Christian Bibles. The presence of the definite article would signify "the one called." Yeshua is a contraction of the Hebrew name Y’hoshua ("Joshua"), which means "YHVH [the LORD] is salvation" (BDB 221). The meaning of his name was explained to Joseph by an angel, "You shall call his name Yeshua, for he will save his people from their sins" (Matt 1:21). For more information on the meaning of his name and his identity see my article Who is Yeshua?

Works Cited

BAG: Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature. trans. W.F. Arndt & F.W. Gingrich. The University of Chicago Press, 1957.

Barclay: William Barclay, The Acts of the Apostles. Rev. ed. The Westminster Press, 1976. Daily Bible Study Series.

BBMS: Henry Morris, Biblical Basis for Modern Science. Baker Book House, 1984.

BDB: The New Brown, Driver, Briggs Hebrew and English Lexicon. Oxford University Press, 1907. Reprinted by Associated Publishers and Authors, Inc., 1981.

Boice: James Montgomery Boice, Galatians. Expositor's Bible Commentary, Vol. 10. Software version 2.6. Zondervan Corp., 1989-1999.

Danker: Frederick William Danker, The Concise Greek-English Lexicon of the New Testament. The University of Chicago Press, 2009.

DM: H.E. Dana & Julius R. Mantey, A Manual Grammar of the Greek New Testament. The Macmillan Co., 1955.

DHE: The Delitzsch Hebrew Gospels: A Hebrew/English Translation. Heb. trans. Franz Delitzsch; English trans. Aaron Eby & Robert Morris. Vine of David Publishers, 2011.

DNTT: Dictionary of New Testament Theology, 3 vols., ed. Colin Brown. Zondervan Pub. House, 1975.

Flusser: David Flusser, The Sage from Galilee: Rediscovering Jesus' Genius. 4th ed. William B. Eerdmans Pub. Co., 2007.

Gill: John Gill (1697-1771), Exposition of the Entire Bible. Online.

Hamp: Douglas Hamp, Discovering the Language of Jesus: Hebrew or Aramaic?. CreateSpace, 2005.

HELPS: Gleason L. Archer and Gary Hill, eds., The Discovery Bible New Testament: HELPS Word Studies. Moody Press, 1987, 2011. (Online at BibleHub.com)

HBD: Trent C. Butler, ed., Holman Bible Dictionary. Broadman and Holman Publishers, 1991. Online.

Jeremias: Joichim Jeremias, Jerusalem in the Time of Jesus. Fortress Press, 1975.

Kohlenberger: John R. Kohlenberger III, The Interlinear NIV Hebrew-English Old Testament. Zondervan Publishing House, 1987.

Le Cornu: Hillary Le Cornu and Joseph Shulam, A Commentary on the Jewish Roots of Galatians. Netivyah Bible Instruction Ministry (Israel), 2005.

LSJ: Henry George Liddell and Robert Scott, An Intermediate Greek-English Lexicon (1889). rev. by Sir Henry Stuart Jones. Clarendon Press, 1940. Online

Marshall: Alfred Marshall, NASB-NIV Parallel New Testament in Greek and English. Zondervan Pub. House, 1986.

Metzger: Bruce Metzger, A Textual Commentary on the Greek New Testament. 2nd ed. United Bible Societies, 1994.

Moseley: Ron Moseley, Yeshua: A Guide to the Real Yeshua and the Original Church. Lederer Books, 1996.

Mounce: William D. Mounce, Mounce Concise Greek-English Dictionary of the New Testament. 2011. Online.

Neil: James Neil, Palestine Explored. James Nisbet & Co., 1882.

Nicoll: W. Robertson Nicoll (1851–1923), The Expositor's Greek Testament (1897), 5 vols. Online.

Owens: John Joseph Owens, Analytical Key to the Old Testament, 4 vols. Baker Book House, 1989.

Polhill: John B. Polhill, Paul and His Letters. B & H Academic, 1999.

Ridderbos: Herman N. Ridderbos, The Epistle of Paul to the Churches of Galatia. William B. Eerdmans Pub. Co., 1953. (New International Commentary on the New Testament)

Rienecker: Fritz Rienecker, A Linguistic Key to the Greek New Testament. 2 Vol. Zondervan Pub. House, 1980.

Siddur: Rabbi Nosson Scherman, The Complete ArtScroll Siddur, Mesorah Publications, 2001.

Skarsaune: Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity. InterVarsity Press, 2002.

Smith: William Smith (1813-1893), Dictionary of Greek and Roman Geography (1854). Online.

Stern: David Stern, Jewish New Testament Commentary. Jewish New Testament Publications, 1996.

Tarn & Griffith: Sir William Tarn & G.T. Griffith, Hellenistic Civilization. 3rd Edition. Edward Arnold Publishers, Ltd., 1952.

Thayer: Joseph Henry Thayer (1828-1901), Greek–English Lexicon of the New Testament. Harper Brothers, 1889.

TDSS: The Dead Sea Scrolls: A New Translation. Rev. ed. Trans. Michael Wise, Martin Abegg Jr. and Edward Cook. HarperOne, 2005.

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