Gálatas 4
William MacDonald · Citado em PreceptAustin
Gálatas 4
William MacDonald - God often uses weak, despised, poor instruments to accomplish His work in order that the glory will be His and not man’s. (See context in Believer's Bible Commentary) Schreiner adds "Paul regularly teaches that his sufferings were the means God used for the dissemination of the gospel (e.g., 2 Cor 1:3–11; 2:14–15; 4:7–12; 11:23–29; 13:4; Col 1:24–29). God’s regular pattern is to display his strength in and through the weakness of his servants. Therefore, Paul’s sickness and suffering are not astonishing or surprising to him but precisely what he expects (Acts 9:16)." (See context in Galatians) Bodily (4561)(sarx) in this context speaks of his flesh, his literal body. Weakness (sickness) (769)(astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. Richards writes "This group of words expresses powerlessness. The weak are without strength, incapacitated in some serious way." (Expository Dictionary) That I preached the gospel to you the first time - As alluded to above, it is difficult to interpret as to when this proclamation refers. We know that at the beginning of the third missionary journey in Acts 18:23+ it is clearly implied the Galatians had received the Gospel, for Luke records "And having spent some time there (ANTIOCH - Acts 18:22), he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples (INDICATING THEY HAD RECEIVED THE GOSPEL)." Preached the gospel (2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something. Euaggelizo/euangelizo in its original sense could be used to refer to a declaration of any kind of good news, but in the NT it (with 2 exceptions Lk 1:19; 1 Th 3:6) refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Most of NT uses of euaggelizo are translated "preach" or "preach the gospel," whichever fits more smoothly into the context. The first time (4387)(proteros from pró = forth, before) means prior (earlier in time or order), previous (going before in time, implying existing or occurring earlier), of an earlier time, all pertaining to a point of time earlier in a sequence. Galatians 4:14 and that which was a trial to you in my bodily condition you did not despise or loathe, but you received me as an angel of God, as Christ Jesus Himself. KJV Galatians 4:14 And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus. TEV “But you did not despise or reject me, even though my physical condition was a great trial to you” JB “you never showed the least sign of being revolted or disgusted by my disease that was such a trial to you” that which was a trial to you in my bodily condition Galatians 4:13; Job 12:5; Ps 119:141; Ecclesiastes 9:16; Isaiah 53:2,3; 1 Corinthians 1:28; 4:10; 1 Thessalonians 4:8 an angel of God 2 Samuel 14:17; 19:27; Zech 12:8; Mal 2:7; Heb 13:2 as Christ Jesus Himself Mt 10:40; 18:5; 25:40; Luke 10:16; Jn 13:20; 2 Cor 5:20; 1 Th 2:13 Galatians 4 Resources - Multiple Sermons and Commentaries Galatians 4:12-20 - Don Anderson Galatians Study 8; More Notes on Galatians Study 8 Warren Wiersbe's sermon Born Free - Galatians 4 - one of the simplest and most profound expositions you will ever hear on Galatians 4! And that which was a trial to you in my bodily condition you did not despise or loathe - Many Jews and Gentiles would have seen Paul’s illness as a judgment from God. The fact is that Paul was in God’s will. Nevertheless, the illness referred to in Gal 4:13 was a trial to the Galatians. How so? Commentators say that because whatever the illness was, it created a response of revulsion. And yet despite this, the Galatian believers did not despise or loathe his "repulsive" affliction! Won't it be interesting to speak with Paul about this in Heaven! THOUGHT - It is a wonderful thing when people accept God’s servants, not because of their outward appearance, but because they represent the Lord and bring His message (Wiersbe) One writer has an interesting thought (but it cannot be substantiated from the text) suggesting that the Judaizers may have argued that Paul’s suffering shows that he was under the law’s curse. Hendricksen on trial - Two ideas are here combined: a. "You did not despise or loathe me because of my physical condition"; b. "You did not yield to the temptation to do so." (Baker New Testament Commentary) Schreiner comments that "Such weakness was a temptation to the Galatians, for it seemed to be a sign that Paul’s message was not from God, for surely a divine message would be accompanied by the strength rather than the weakness of the messenger." (Ibid) J
Gálatas 4
William MacDonald - Paul labels the law and all its ceremonies as weak and beggarly. God’s laws were beautiful in their time and place, but they are positive hindrances when substituted for the Lord Jesus. It is idolatry to turn from Christ to law. (See context in Believer's Bible Commentary) Weak (helpless) (772)(asthenes from a = without + sthénos = strength, bodily vigor, cf astheneo) is literally without strength or bodily vigor. Asthenes describes one's state of limited capacity to do or be something and is used literally of physical weakness (most of the uses in the Gospels) and here in Galatians 4:9 is used figuratively of weakness in the spiritual arena (weak flesh, weak conscience, weak religious system or commandment [Gal 4:9, Heb 7:18], etc) and thus describes powerlessness to produce spiritually fruitful or spiritually positive results. Worthless ("beggarly")(4434)(ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar so poor as to be unable to meet one's basic needs and forced to depend on others or on society. Classical Greek used ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Beloved, what a word picture of those who know God and who were slaves, who now would make the choice of their will to become "beggars" so to speak. THOUGHT - Legalism steals and makes one spiritually impoverished for it counters (and negates) the wonderful work of free grace. Examine your life. Do you have any "legalistic tendencies"? If you do, then rest assured, they will make a spiritual "beggar" if you continue to practice them. James 1:25+ gives the antidote describing "one who looks intently at the perfect law, the law of liberty, and abides by it (ENABLED BY THE HOLY SPIRIT NOT THE FALLEN FLESH - SEE Gal 3:3+), not having become a forgetful hearer but an effectual doer (UNDER GRACE NOT LAW - cf Ro 6:14+), this man will be blessed in what he does." Elemental things (4747) see preceding discussion of stoicheion. This probably refers to basic "elements" of human religion and ritual. The same word is used in Col 2:8+ in Paul's warning to the saints... See to it that no one takes you captive through philosophy and empty deception, according to the tradition of men, according to the elementary principles (stoicheion) of the world, rather than according to Christ. John MacArthur on elemental things - Both Jewish religion and Gentile religion centered on man-made systems of works. They were filled with laws and ceremonies to be performed so as to achieve divine acceptance. (See context in The MacArthur Study Bible or borrow The MacArthur Study Bible) MacArthur's assessment would fit with the context of the following passage describing "rituals" the readers were practicing. Ritual will never get you in a closer relationship with Jesus, for what Samuel declared is still true "to obey is better than sacrifice, and to heed than the fat of rams." (1 Sa 15:22).
Gálatas 4
William MacDonald - Paul expresses fear for those who profess to be Christians, yet seek to find favor with God by legal observances. Even unregenerate people can observe days and months and years. It gives some people intense satisfaction to feel there is something they can do in their own strength to win God’s smile. But this implies that man has some strength, and hence, to that extent, he does not need the Savior. If Paul could write in this manner to the Galatians, what would he write to professing Christians today who are seeking to attain holiness by legal observances? Would he not condemn the traditions brought into Christianity from Judaism—a humanly ordained priesthood, distinctive vestments for the priest, Sabbath-keeping, holy places, candles, holy water, and so forth? (See context in Believer's Bible Commentary) You observe days and months and seasons (kairos) and years - Remember Paul was the best of the Pharisees (Php 3:5) so he was very sensitive to meticulous observance of "religious" rituals. The present tense pictures his readers as continually, carefully observing these Old Testament regulations. The Greek verb for observe, paratereo (see below), conveys a strong personal element in the observing and the middle voice accentuates their personal involvement in keeping their "spiritual day-timer" so to speak. Paul is referring to the rituals, ceremonies, and festivals of the Jewish religious calendar which God had prescribed for Israel in the Old Testament (Read a summary of these in Lev 23:1-44+ - see also the "Related Resources" below) Donald Campbell - They kept special days (weekly sabbaths), and months (new moons), and seasons (seasonal festivals such as Passover, Pentecost, and Tabernacles), and years (sabbatical and jubilee years). (See context in The Bible Knowledge Commentary Acts and Epistles)