Galatians Commentary

Ver 8. However at that time, not knowing God, you were in bondage to those who by nature are not gods.

Ver 9. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?

Ver 10. You observe days, months, seasons, and years.

Ver 11. I am afraid for you, that I might have wasted my labor for you.

Ver 8. However at that time, not knowing God, you were in bondage to those who by nature are not gods.

Ver 9. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?

Ver 10. You observe days, months, seasons, and years.

Ver 11. I am afraid for you, that I might have wasted my labor for you.

Ver 8. However at that time, not knowing God, you were in bondage to those who by nature are not gods.

Ambrose writes, "Therefore if they dare not say He is God by appellation, and it is a mark of deep impiety to say He is a false god, it remains that He is true God, not unlike to the true Father, but equal to Him. And as He sanctifies and justifies whom He will, [Romans 9:18] not by assuming that power from without Himself, but having within Himself the power of sanctification, how is He not true God? For the Apostle called Him indeed true God, Who according to His nature was God, as it is written: 'Howbeit then, when you knew not God, you serviced unto them, who by nature were not gods;'[Galatians 4:8] that is, who could not be true gods, for this title by no means belonged to them by nature." (Exposition of the Christian Faith, 5.1.26).

Theophilus writes, "But you do not believe that the dead are raised. When the resurrection shall take place, then you will believe, whether you will or no; and your faith shall be reckoned for unbelief, unless you believe now. And why do you not believe? Do you not know that faith is the leading principle in all matters? For what husbandman can reap, unless he first trust his seed to the earth? Or who can cross the sea, unless he first entrust himself to the boat and the pilot? And what sick person can be healed, unless first he trust himself to the care of the physician? And what art or knowledge can any one learn, unless he first apply and entrust himself to the teacher? If, then, the husbandman trusts the earth, and the sailor the boat, and the sick the physician, will you not place confidence in God, even when you hold so many pledges at His hand? For first He created you out of nothing, and brought you into existence (for if your father was not, nor your mother, much more were you yourself at one time not in being), and formed you out of a small and moist substance, even out of the least drop, which at one time had itself no being; and God introduced you into this life. Moreover, you believe that the images made by men are gods, and do great things; and can you not believe that the God who made you is able also to make you afterwards?" (Theophilus to Autolycus, 1.8).

Ver 9. But now that you have come to know God, or rather to be known by God, why do you turn back again to the weak and miserable elemental principles, to which you desire to be in bondage all over again?

Ver 10. You observe days, months, seasons, and years.

Ver 11. I am afraid for you, that I might have wasted my labor for you.

Ver 8. Ἀλλὰ τότε μέν, οὐκ εἰδότες θεόν, ἐδουλεύσατε τοῖς μὴ φύσει οὖσιν θεοῖς·

Ver 9. νῦν δέ, γνόντες θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα, οἷς πάλιν ἄνωθεν δουλεύειν θέλετε;

Ver 10. Ἡμέρας παρατηρεῖσθε, καὶ μῆνας, καὶ καιρούς, καὶ ἐνιαυτούς.

Ver 11. Φοβοῦμαι ὑμᾶς, μήπως εἰκῇ κεκοπίακα εἰς ὑμᾶς.