The Apostle Paul’s Letter to the Galatians

July

July 1

Chapter 3, Verse, 29, “And if you are Christ’s, then you are Abraham’s offspring, heirs according to promise.”

εἰ δὲ ὑμεῖς Χριστοῦ, ei de hymeis Christou, “If now you [are] Christ’s.” Every time I think about “being” Christ’s, i.e., his possession, “do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body,” (1 Corinthians 6:19-20), I remember how I got there and that I am a member of the family of God with all the rights and privileges of an heir. It was by grace through faith, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, (Ephesians 2:8-9). But don’t miss εἰ,ei, “if” at the beginning of this verse. Just like the Jews who argued that righteousness and justification required works of the law, many, really most, people think they can do something or avoid something and be right with God. Everyone who thinks taht way is not particularly interested in knowing God; they are more focused on feeling good about themselves, controlling their own fate, making their own plan for eternity. Jesus did not say he was “a” way to God. He said, ““I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6). Just like Abraham, you must look to Christ, Jesus, the Messiah, by faith–if you want to be a child of God, and heir of the promise. Romans 8:12-17, “So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.”

GALATIANS CHAPTER 4

Chapter 4, Verse 1, “I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything,”

July 3

Chapter 4, Verse 1, con’t, “I mean that the heir, as long as he is a child, is no different from a slave, though he is the owner of everything,”

κύριος πάντων ὤν, kyrios pantōn ōn, “[though] owner of everything being.” Psalm 50 is a beautiful poem about the power and majesty of God. It begins, “The Mighty One, God the Lord, speaks and summons the earth from the rising of the sun to its setting. Out of Zion, the perfection of beauty, God shines forth” (vss. 1-2). Then, in verse 10, we read, “For every beast of the forest is mine, the cattle on a thousand hills.” The phrase, “the cattle on a thousand hills” emphasizes God’s ownership of all creation, highlighting that everything belongs to him. The imagery of cattle on a thousand hills elicits a sense of abundance and divine sovereignty over the natural world. In Romans 8:1-17, speaking about believers, Paul wrote, “The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” Here, in verse 1, believers are referred to as heir and child, equated in immaturity as slave, but in the end called, κύριος, kurios, “owner.” This word comes from kuros = might or power, and is related to kuroo = to give authority. Essentially, it means possessor, owner, master, sovereign one, or one who is sovereign and possesses authority, ownership and power. Think about that. While the idea itself is hard to grasp, Paul said we who are believers are fellow heirs with Christ.

July 4

Chapter 4, Verse 2, “but he is under guardians and managers until the date set by his father.”

ἀλλὰ, ὑπὸ ἐπιτρόπους ἐστὶν, καὶ οἰκονόμους, alla, hypo epitropous estin, kai oikonomous, “Instead, under guardians he is, and trustees.” Alla is a term of contrast pointing here to the difference between an “adult” heir who has charge of his own affairs and a child who needs guidance. According to Roman statute, boys under age 14 were under the charge of a guardian and then until age 25 their property was administered by a manager. Epitropous, “guardians,” combines epi = “to,” and trepo = “to turn;” the verb epitrepo means to commit or entrust; thus, one who is put in charge–a governor/governess. In Matthew 20:8, it is translated foreman, and in Luke 8:3, steward. Oikonomous, “managers,” combines oikos = house, and nemo = manager; so, literally the superintendent of a household. In Romans 16:23, oikonomous describes a city treasurer. This person was trustworthy and responsible to look after the financial affairs of others. This is why new and young believers need trustworthy teachers. Unless the mature believer, who should teach others, is willing and able to teach, the young in faith are apt to get caught up in false teaching. Paul wrote to Timothy, “So flee youthful passions and pursue righteousness, faith, love, and peace, along with those who call on the Lord from a pure heart. Have nothing to do with foolish, ignorant controversies; you know that they breed quarrels. And the Lord’s servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will” (2 Timothy 2:22-26).

July 5

Chapter 4, Verse 2, con’t, “but he is under guardians and managers until the date set by his father.“

ἄχρι τῆς προθεσμίας τοῦ πατρός, achri tēs prothesmias tou patros, “until the time appointed by [his] father.” In Paul’s time, under Roman law, which he would have known well since he was a citizen of the city, all boys where fathers had a succession plan including all property and money to be given to them, were supervised by guardians and them managers until at least age fifteen. “Until,” ἄχρι, achri, was used generally to mean “up to the appointed time.” A Roman boy’s age of maturity was set by his father. It was normally age 15, at which time a ceremony was carried out where the young man received a special toga (a long, semi-circular cloth draped over the shoulders and around the body over a tunic) symbolizing both maturity and his standing as an heir. The “time appointed” was strictly determined by the father. Paul’s analogy was very simple. Until Jesus directly intervened in the affairs of men, offering himself as the sacrifice for sin, resurrecting from the grave, and completing God’s plan for salvation by grace through faith, mankind was under the guidance of the law that exposed sin–but could not save. In this analogy, when a person accepts Jesus as Savior and Lord, then, and only then, will they be able to grow toward spiritual maturity–led by the Holy Spirit. In Ephesians 1, Paul wrote, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth” (vss. 3-10).

July 6

Chapter 4, Verse 3, “In the same way we also, when we were children, were enslaved to the elementary principles of the world.”

Paul’s two bold assertions in this verse are enslavement and elementary principles. But before those are considered, who is “we?” In Paul’s corpus, we discover a theology of “oneness” when it comes to the redemption of humanity. Romans 1:16, “For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek.” Romans 2:9-11, “There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality.” Romans 10:12, “For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.” Galatians 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.” Colossians 3:11, “Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.” So it seems clear that Paul meant everyone, whether they were schooled in the law or not. To further this argument, examine Romans 5. Verse 1 reads, “Therefore, since we have been justified by faith, we have peace with God through our Lord Jesus Christ.” But, in verses 12-14, we read, “Therefore, just as sin came into the world through one man, and death through sin, and so death spread to all men because all sinned— for sin indeed was in the world before the law was given, but sin is not counted where there is no law. Yet death reigned from Adam to Moses, even over those whose sinning was not like the transgression of Adam, who was a type of the one who was to come.” Law or no law, sin and death reigns over all men without Christ. And then we read in verses 15-17, “But the free gift is not like the trespass. For if many died through one man’s trespass, much more have the grace of God and the free gift by the grace of that one man Jesus Christ abounded for many. And the free gift is not like the result of that one man’s sin. For the judgment following one trespass brought condemnation, but the free gift following many trespasses brought justification. For if, because of one man’s trespass, death reigned through that one man, much more will those who receive the abundance of grace and the free gift of righteousness reign in life through the one man Jesus Christ.” The point is this–when Paul was speaking to the Galatians who had been “fooled” by the Jewish false teachers, it was necessary for him to correct both the Galatian believers who were beguiled and the Jewish teachers, some who were certainly saved and some not. The Jews were zealous for salvation, but not according to the truth (Romans 10:1-3).

July 7

Chapter 4, Verse 3, con’t, “In the same way we also, when we were children, were enslaved to the elementary principles of the world.”

In the Greek text, the last word in this verse is δεδουλωμένοι, dedoulōmenoi, “held in bondage.” To be in bondage means t be in a state of servitude or subjection, with a lack of freedom. First, it could be physical bondage. Generally referred to as slavery, it is being owned as property and forced to work for someone against your will, without personal freedom. It could also mean being held against your will in a confined place under someone’s control–like a prison. The Jews in Paul’s world and for generations before were all too familiar with imprisonment and forced labor–as were many of the Gentiles in the Roman Empire. Second, it could be spiritual bondage. The three types of spiritual bondage addressed in Scripture are 1) bondage to sin, which is being enslaved to sin, unable to break free on our own. This can involve persistent sinful behaviors or strongholds in your life; 2) bondage to fear, which is being controlled or dominated by fear that prevents a person from living in freedom and faith; and 3) bondage to worldly things, which is being bound by the pressures and regulations of the world, rather than living according to God’s ways. This is often highlighted by selfishness and greed. The third type is emotional bondage. This occurs when emotions like fear, guilt, or shame control your decisions and prevent you from acting in your own best interest. It is also having a faulty mindset which is believing lies about your own self-worth and capabilities that can lead to unhealthy behaviors such as perfectionism and people-pleasing. Bondage in a biblical sense is something no one can gain freedom from on their own. The only way to be free is to seek the freedom God provides in Christ. When we accept Jesus as Savior and Lord, he gives us freedom, confidence, and spiritual clarity the world cannot understand. The primary goal of world systems is to keep everyone in bondage and separated from the truth of God’s word. Why? Because when you know the truth, it will set you free (John 8:32).

July 8

Chapter 4, Verse 3, con’t, “In the same way we also, when we were children, were enslaved to the elementary principles of the world.”

ὑπὸ τὰ στοιχεῖα τοῦ κόσμου, hypo ta stoicheia tou kosmou, “under the basic principles of the world.” κόσμου, kosmou, (from which we derive cosmos), was used by Paul to describe all the created order as it functions together in harmony, the planet, humanity itself, humans who are organized and living apart from God, and world structure; i.e., governmental systems, both religious and secular. The present context is referring to the latter, and probably more religious (Judaism) than secular. The “world” these people lived in was religious in a variety of ways. The Romans, who had at least eight major gods, had lessor gods like the Egyptians for almost every “need.” The all played a part in Roman life. The Jews had a single God, Yahweh, but they followed him largely through the Law, not in personal relationship. Here, Paul was setting a parallel between the Law as an juvenile guardian (3:22ff), and stoicheia, basic principles, as a slave master. The ordered systems they followed actually produce chaos without peace. So, Paul was not heralding or demeaning the principles but rather pointing everyone to Christ who brings perfect peace to all who believe (Isaiah 26:3).

July 9

Chapter 4, Verse 4, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,”

Ὅτε δὲ ἦλθεν τὸ πλήρωμα τοῦ χρόνου, Hote de ēlthen to plērōma tou chronou, “When however had come the fullness of the time.” In the decades before the birth of Jesus, the Roman world was looking for a deliverer. The old Roman religions were dying and being replaced with new mystery religions that, like the old ones, could do nothing to change the lives of those looking for peace. Spiritual hunger was copious–and it was because God was preparing the world for his Son. πλήρωμα, plērōma, “fullness,” from πληρόω, pléroó, “to be complete,” means the sum total, a fullness that is abundant. It describes what is complete with no gaps–completely complete. Ephesians 1:3-10, “Blessed be the God and Father of our Lord Jesus Christ, who has blessed us in Christ with every spiritual blessing in the heavenly places, even as he chose us in him before the foundation of the world, that we should be holy and blameless before him. In love he predestined us for adoption to himself as sons through Jesus Christ, according to the purpose of his will, to the praise of his glorious grace, with which he has blessed us in the Beloved. In him we have redemption through his blood, the forgiveness of our trespasses, according to the riches of his grace, which he lavished upon us, in all wisdom and insight making known to us the mystery of his will, according to his purpose, which he set forth in Christ as a plan for the fullness of time, to unite all things in him, things in heaven and things on earth.” Paul used plērōma in verse 10 to indicate that, when Jesus was born, the purpose was to unite everything in creation in him. He was and is the redeemer of all creation. While some Jews anticipated and even recognized Jesus as the Christ (Messiah–anointed One), by and large they rejected him (John1:11-12) and that led to his arrest and crucifixion–in the fullness of time, at just the right time according to God’s plan of redemption.

July 10

Chapter 4, Verse 4, con’t, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,”

ἐξαπέστειλεν ὁ Θεὸς τὸν Υἱὸν αὐτοῦ, exapesteilen ho Theos ton Huion autou, “sent forth God the Son of him.” In “the fullness of time,” or at just the right time, God invaded the human experience in the most dramatic way possible. He exapesteilen, sent forth his son. Amazingly, the Jews knew he was coming. They just did not really understand his mission, his reason, his purpose for coming. “His Son” is an unmistakeable recognition of the deity of Christ and the Jews simply would not accept that he was God wrapped in flesh. In the New Testament, the key identity of Jesus Christ is that he is the Son of God. Matthew 16:13-17, “Now when Jesus came into the district of Caesarea Philippi, he asked his disciples, “Who do people say that the Son of Man is?” And they said, “Some say John the Baptist, others say Elijah, and others Jeremiah or one of the prophets.” He said to them, “But who do you say that I am?” Simon Peter replied, “You are the Christ, the Son of the living God.” And Jesus answered him, “Blessed are you, Simon Bar-Jonah! For flesh and blood has not revealed this to you, but my Father who is in heaven.” Peter, who was sometimes a bit wishy-washy, made the clearest declaration concerning Jesus’ deity. John 2-:30-31, “Now Jesus did many other signs in the presence of the disciples, which are not written in this book; but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name.” The Son of God gives life to all who believe. 1 John 2:22-23, “Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. No one who denies the Son has the Father. Whoever confesses the Son has the Father also.” The Son links believers to the Father. 1 John 5:9-13, “If we receive the testimony of men, the testimony of God is greater, for this is the testimony of God that he has borne concerning his Son. Whoever believes in the Son of God has the testimony in himself. Whoever does not believe God has made him a liar, because he has not believed in the testimony that God has borne concerning his Son. And this is the testimony, that God gave us eternal life, and this life is in his Son. Whoever has the Son has life; whoever does not have the Son of God does not have life. I write these things to you who believe in the name of the Son of God, that you may know that you have eternal life.” Believing in Jesus, completely, without reservation or any doubt, produces confidence in eternal life that the world cannot understand.

July 11

Chapter 4, Verse 4, con’t, “But when the fullness of time had come, God sent forth his Son, born of woman, born under the law,”

γενόμενον ἐκ γυναικός, γενόμενον ὑπὸ νόμον, genomenon ek gynaikos, genomenon, hypo nomon, “having been born of a woman, having been born under [the] Law.” The Greek verb γίνομαι, ginomai, used here in aorist participle form, means to come into being, as in a manifestation, implying movement, and in this case is used for God’s action of emerging from eternity and becoming flesh in space and time. This is a clear reference to the humanity of Jesus (where the previous phrase points to his deity). He entered the world just like every person born on earth, from a mother. Together, these statements underscore that Jesus is the God-Man. He had to be fully human to be our redeemer, and fully God to pay the price of redemption. “Born under the Law,” means he was born a Jew–the Gentiles were not under the Law. He came into this world under the Old Covenant, and brought with him the New Covenant. Luke 22:14-20, “And when the hour came, he reclined at table, and the apostles with him. And he said to them, “I have earnestly desired to eat this Passover with you before I suffer. For I tell you I will not eat it until it is fulfilled in the kingdom of God.” And he took a cup, and when he had given thanks he said, “Take this, and divide it among yourselves. For I tell you that from now on I will not drink of the fruit of the vine until the kingdom of God comes.” And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.” In Christianity, we find that God pursues us and draws us to himself to save us. In other other religions, people pursue their god through good works, hoping their effort will be accepted by their god.

July 12

Chapter 4, Verse 5, “to redeem those who were under the law, so that we might receive adoption as sons.”

 ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, hina tous hypo nomon exagorasē, “that those under [the] Law He might redeem.” Hina, “that,” or “so that,” tells us the purpose of God in sending his Son to be the redeemer of those under the law and sin. The significance of this is that being under the law is also being under the curse (3:13). And like all men, Jesus was compelled to obey God’s law. He did so perfectly (Hebrews 4:14-16). Exagorazo is a combination of ek = out from, and agorazo = market place. The intent is not just to redeem with a price paid, but to completely redeem as in no further transaction is possible nor would one be considered. In order for this to happen, Jesus had to become a man (flesh and blood) to be our kinsman-redeemer and be able to pay the “market price” for our salvation. 1 Peter 1:13-21, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy.” And if you call on him as Father who judges impartially according to each one’s deeds, conduct yourselves with fear throughout the time of your exile, knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot. He was foreknown before the foundation of the world but was made manifest in the last times for the sake of you who through him are believers in God, who raised him from the dead and gave him glory, so that your faith and hope are in God.” Nothing in the Law, and no amount of riches could qualify as the ransom for sin. Only Jesus’ complete blood sacrifice could do that. And it is available to all who believe the gospel by faith and faith alone.

July 13

Chapter 4, Verse 5, “to redeem those who were under the law, so that we might receive adoption as sons.”

ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν, hina tēn huiothesian apolabōmen, “so that the divine adoption as sons we might receive.” ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν, hina tēn huiothesian apolabōmen, “so that the divine adoption as son we might receive.” This phrase has special significance for me and makes huiothesian one of my favorite words in the New Testament. Why? I was adopted as an infant. When my parents explained adoption to me as a young child, they told me that all the other children went home with their parents because they were born into the family. The said, “We picked you because you are special to us.” Huiothesian, from huios = son, and tithemi = place, means “to place one as a son.” In 2 Samuel 9, we read the story of Mephibosheth, King Saul’s grandson who was a cripple. King David gave him all that had belonged to his grandfather–and a permanent seat at his dinner table–to dine with the King. Like Mephibosheth, I was a cripple, but lame because of sin. God, in his grace, sought me ought, saved me, and gave me a permanent place in his eternal kingdom. Romans 8:12-17, “So then, brothers, we are debtors, not to the flesh, to live according to the flesh. For if you live according to the flesh you will die, but if by the Spirit you put to death the deeds of the body, you will live. For all who are led by the Spirit of God are sons of God. For you did not receive the spirit of slavery to fall back into fear, but you have received the Spirit of adoption as sons, by whom we cry, “Abba! Father!” The Spirit himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him.” One of the great mysteries of God’s love is that somehow all of us who believe in Jesus and accept his as Savior and Lord are fellow heirs (KJV = joint heirs) with Jesus. When my dad died, as an only child, everything that was his became mine. In God’s eternal kingdom, all that is God’s is mine and so it is with true for all who believe. That concept defies human understanding and yet it is true. It tells me that the Father loves me just as much as he loves his only begotten Son, Jesus. And no one can take that away from me (John 10:27-30).

July 14

Chapter 4, Verse 6, “And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”

Ὅτι δέ ἐστε υἱοί, Hoti de este huioi, “Because now you are sons.” We must not miss the significance of “because” beginning this verse. It could be “since,” due to Paul telling the Galatians about life after receiving the gospel. Adn it could be “seeing,” recognizing that upon trusting Christ their lives were dramatically changed. Or, it could be an expanded translation, “the fact that,” in as much as Paul had clearly stated they have come to know God by faith (vss. 8-9). And the fact is. . . by faith and faith alone. . .they are sons of God. The noun υἱοί, huioi, “sons,” is properly a son by birth or adoption. Figuratively, as it is used here, it is anyone who shares the same nature of their father. For the believer, it specifically describes a person reborn, or born again (John 3:3,7) through the work of Christ as Calvary. So, a son, or child of God, receives the primary blessing of forgiveness of sin, access to God’s love, and the promise of eternal life. It also implies a call to follow Jesus’ example and live a life pleasing to God. We do this, not because of rules of behavior but, rather, because we love God for first loving us (Romans 5:8).

July 15

Chapter 4, Verse 6, con’t, “And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”

ἐξαπέστειλεν ὁ Θεὸς τὸ Πνεῦμα τοῦ Υἱοῦ αὐτοῦ εἰς τὰς καρδίας ἡμῶν, exapesteilen ho Theos to Pneuma tou Huiou autou eis tas kardias hēmōn, “sent forth God the Spirit of the Son of Him into the hearts of us.” Exapostello, “sent forth,” combines ek = out, and apostello = to send away, which means to send away on a mission. Here and in 4:4, the sending is a divine mission from the Father to save sinners (4:4) and then to sanctify them (4:6). The Spirit of God in the life of the redeemed in the δύναμις, dunamis, “power” we receive for daily living and that which saves and seals us until we are ushered into the presence of God. John write, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world” (1 John 4:1-4). The evil in the world, led by the father of lies, Satan, seeks to destroy us (1 Peter 5:8), but Jesus has overcome the world (John 16:29-33). It is truly amazing that the moment we confess Jesus as Savior and Lord, The Holy Spirit supernaturally occupies our lives by coming “into the heart of us.” While heart is used 800+ times in Scripture, it almost never refers to the muscle pumping blood inside our chest. Rather it pertains to the center of a person’s being which includes thoughts, understanding, emotions, feelings, will, intention, character, and morality. Proverbs 4:20-27, “My son, be attentive to my words; incline your ear to my sayings. Let them not escape from your sight; keep them within your heart. For they are life to those who find them, and healing to all their flesh. Keep your heart with all vigilance, for from it flow the springs of life. Put away from you crooked speech, and put devious talk far from you. Let your eyes look directly forward, and your gaze be straight before you. Ponder the path of your feet; then all your ways will be sure. Do not swerve to the right or to the left; turn your foot away from evil.” A wise person will guard their heart against evil and seek God so that they may help themselves and others do good for God’s glory.

July 16

Chapter 4, Verse 6, con’t, “And because you are sons, God has sent the Spirit of his Son into our hearts, crying, “Abba! Father!”

κρᾶζον, Ἀββᾶ ὁ Πατήρ, krazon, Abba ho Patēr. The primary verb κράζω, krazó, “cry (out),” is an onomatopoetic term for the sound a raven makes, “caw.” Figuratively, it means to scream or to call out loud, like a shriek, vocalizing urgency or extreme emotion. In this context, it can be either or both a cry of thanksgiving to God for deliverance from the Law by grace or an urgent cry to God when a moral failure places one is a position where they desperately need to lean hard on the love of God. Abba is the Greek translation of the Aramaic אַבָּא, literally meaning “my father,” but expressed simply as father, typically used in prayer. Pater is the normal word for father. In due course, as these two words were used together by early Greek-speaking Christians, the emphasis. and understanding focused on the warm, intimate, and extremely personal nature of the relationship between a believer and God. Jesus used the family term Abba in Gethsemane when he prayed (Mark 14:36), and it is used 2 other times in the New Testament, Romans 8:15 and here in Galatians 4:6–the first concerning our adoption into the family of God, and this one because the Holy Spirit has made it clear we are the children of God by faith.

July 17

Chapter 4, Verse 7, “So you are no longer a slave, but a son, and if a son, then an heir through God.”

ὥστε οὐκέτι εἶ δοῦλος ἀλλὰ υἱός, hōste ouketi ei doulos alla huios, “So no longer you are a slave, but a son.” Hoste, so or therfore, is setting up both a conclusion and a comparison based on verses 1-6, especially verse 6, where we are told the Spirit lives in our hearts. 1 John 4:1-4, “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world. By this you know the Spirit of God: every spirit that confesses that Jesus Christ has come in the flesh is from God, and every spirit that does not confess Jesus is not from God. This is the spirit of the antichrist, which you heard was coming and now is in the world already. Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.” A stark difference exists between those who are a slave to the Law (rules and regulations), trying to please God through works–and those who are saved by grace and are set free to serve God with the power of the Spirit in them. Ouketi, “no longer,” indicates the absolute, final end of a prior position. Used 49 times in the New Testament, it details change from something that was (and is no longer) to something that is or will be better. Slaves have few, if any, privileges, no rights, and nothing to look forward to unless they gain freedom. A son by birth, and by adoption, has access to a heritage, a sure future, and an inheritance. In the family of God, a son or daughter by faith is included in the ownership of everything. And we must remember this is by God’s sovereign grace, not because of anything we have done.

July 18

Chapter 4, Verse 7, con’t, “So you are no longer a slave, but a son, and if a son, then an heir through God.”

εἰ δὲ υἱός, καὶ κληρονόμος διὰ Θεοῦ, ei de huios kai klēronomos dia Theou, “if now a son, also an heir through God.” The part of the verse is a first-class conditional clause, meaning a condition is assumed to be true “if (since) you are a son)” and “also (then) you are an heir.” The first condition is fulfilled and is followed by a second, certain truth. The issue of sonship and inheritance is made clear by Peter, “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time” (1 Peter 1:3-5). Peter called the result of being an heir imperishable, meaning it is not subject to decay that would cause it to lose value, undefiled, meaning it has no corruption that would render it imperfect, unfading, meaning it does not change, and kept in heaven, τετηρημένην, tetērēmenēn, “being reserved” by God until we who believe and are saved are ushered into his eternal kingdom (see Revelation 22-22). While we wait for Jesus’ return, let us heed the words of Peter later in the same chapter, “Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. As obedient children, do not be conformed to the passions of your former ignorance, but as he who called you is holy, you also be holy in all your conduct, since it is written, “You shall be holy, for I am holy”” (1 Peter 1:13-16). We are to be sober-minded, obedient, and holy in our conduct.

July 19

Chapter 4, Verse 8, “Formerly, when you did not know God, you were enslaved to those that by nature are not gods.”

Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν, Alla tote men ouk eidotes Theon, “But at that time indeed not knowing God.” But (however) at what time is it to which Paul was referring? It was the time in their lives when sin and Satan ruled. Being Jew or Gentile did not matter. While the Gentiles could well have been pagan without any real awareness of the true God, the Jews had the Law and the Prophets, both of which made sin in their lives plainly understood. Either way, the all were without excuse because “just as sin came into the world through one man [Adam] and death through sin, and so death spread to all men because all sinned” (Romans 5:12). Just like Peter and the men who came to Galatia with him, Paul had a rich Jewish heritage. To his believing friends in Rome, Paul wrote, “Brothers, my heart’s desire and prayer to God for them is that they may be saved. For I bear them witness that they have a zeal for God, but not according to knowledge. For, being ignorant of the righteousness of God, and seeking to establish their own, they did not submit to God’s righteousness. For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:1-4). That same conundrum still exists today. People of all ethnic backgrounds are seeking God, at least some are, but they are trying to do it on their own terms. As the author of Proverbs wrote, “There is a way that seems right to a man, but its end is the way to death” (Proverbs 14:12). Death awaits us all, but facing death without God in Christ leads to hell and eternal separation from God’s love. Nothing could be worse.

July 20

Chapter 4, Verse 8, con’t, “Formerly, when you did not know God, you were enslaved to those that by nature are not gods.”

ἐδουλεύσατε τοῖς φύσει μὴ οὖσιν θεοῖς, edouleusate tois physei mē ousin theois, “you were enslaved to those by nature not being gods.” The verb edouleusate, is a form of δουλεύω, douleuo, “to be in bondage” which, in turn, comes from doulos, “slave,” also bond-servant or bondslave. The current form is used 25 times in the New Testament, 17 of them in Paul’s writing. Each and every time it is used, it carries the idea of binding obligation. The noun, φύσις, phusis (here physei), is from phuo, “to bring forth,” and is where we get the English word physics, the study of the laws of nature. Phusis is that which belongs to a thing by virtue of its origin–its fundamental character. Here that essence is not of God, “not gods.” There was absolutely nothing divine in their lives before Christ and that was because the “gods” they served previously were hopeless, helpless idols made by the hands of evil men. Paul was simply reminding these believers where they had come from so that they would not be tempted to return to paganism–even though they were being influenced b the false teaching Jews to do just that. Here is the truth of it: religion cannot save, secure, nor hold a person very long. They will constantly be looking for something better. Faith in Christ is not a religious experience that wears off. It is an encounter with a holy God that changes your very nature and leads you to become more like Christ and less like the world.

July 21

Chapter 4, Verse 9, “But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?”

νῦν δὲ γνόντες Θεόν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, nun de gnontes Theon, mallon de gnōsthentes hypo Theou, “Now however, having known God, rather however having been known by God.” “Now however,” “But now,” or my preferred, “So now” is Paul verbally confirming what he had seen and heard from the lives of the Galatian church, true faith. And, frankly, he was puzzled and no doubt angered in his spirit by what he saw beginning to happen in their lives. “Having come to know God,” more precisely, “Having known God,” or simply “Knowing God,” is one of the most important things to be said by a person or about them. Those of us who are saved will be quick to say, “I know God.” But as Paul followed here, it is not nearly as important as being known by God. John 10:22-30, “At that time the Feast of Dedication took place at Jerusalem. It was winter, and Jesus was walking in the temple, in the colonnade of Solomon. So the Jews gathered around him and said to him, “How long will you keep us in suspense? If you are the Christ, tell us plainly.” Jesus answered them, “I told you, and you do not believe. The works that I do in my Father’s name bear witness about me, but you do not believe because you are not among my sheep. My sheep hear my voice, and I know them, and they follow me. I give them eternal life, and they will never perish, and no one will snatch them out of my hand. My Father, who has given them to me, is greater than all, and no one is able to snatch them out of the Father’s hand. I and the Father are one.” In Verse 27, “My sheep,” genuine born again believers, “hear my voice,” they are fully aware of the presence of God in their lives, “I KNOW THEM,” Jesus has a personal and permanent, loving relationship with his children, “and they follow me.” Quite simply, saved people follow Jesus instead of the world. Certainly, true Christians may sometimes become confused and even doubt, but God is always there to draw us back because, “Little children, you are from God and have overcome them, for he who is in you is greater than he who is in the world.”

July 22

Chapter 4, Verse 9, con’t, “But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?”

EXCURSUS: Knowing God

Ginosko, γινώσκω, is a Greek verb that basically means “to know.” However, the implication is a deep, intimate, and experiential understanding, more than simply factual knowledge. It is gained through personal experience and intimacy, rather than just observation and intellectual understanding. When Paul used ginosko in his epistles, he was usually describing a close, personal, and even passionate understanding based on faith. It can also mean a knowledge that grows and deepens over time through interaction and involvement. John wrote, “Everyone who believes that Jesus is the Christ has been born of God, and everyone who loves the Father loves whoever has been born of him. By this we know [ginosko] that we love the children of God, when we love God and obey his commandments. For this is the love of God, that we keep his commandments. And his commandments are not burdensome. For everyone who has been born of God overcomes the world. And this is the victory that has overcome the world—our faith.” Ginosko differs from the Greek oida, which generally refers to the factual or observational knowledge of general learning. In his own life, Paul expressed the importance of knowing God most clearly in Philippians 3:8-11, “Indeed, I count everything as loss because of the surpassing worth of knowing [ginosko] Christ Jesus my Lord. For his sake I have suffered the loss of all things and count them as rubbish, in order that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith— that I may know [ginosko] him and the power of his resurrection, and may share his sufferings, becoming like him in his death, that by any means possible I may attain the resurrection from the dead.” No one can have that intimate relationship with God, truly know him, apart from faith in Christ.

July 23

Chapter 4, Verse 9, con’t, “But now that you have come to know God, or rather to be known by God, how can you turn back again to the weak and worthless elementary principles of the world, whose slaves you want to be once more?“

πῶς ἐπιστρέφετε πάλιν, pos epistrephete palin, “how do you turn again. . .” Religion is not, and has never been, satisfied. When it discovers its claims are failing and its followers are drifting away, it always comes up with something new to regain control. Some of the largest churches in the world follow the name-it-and-claim-it prosperity philosophy (they like to call it gospel) in their attempt to get rich and dupe their followers. That is essentially no different that what the circumcision crowed demanded of the believers in Galatia. Do this or do that and you will be OK, they would say. Paul told them that looking back to ἀσθενῆ, asthene, “weak” and πτωχὰ, ptōcha, “destitute” στοιχεῖα, stoicheia, “principles,” i.e., the rudiments of religion which mankind was indoctrinated with before Christ, would allow the shackles of religion to overwhelm them–again. In Matthew 7:1-6, Jesus said, “Do not judge others, and you will not be judged. For you will be treated as you treat others. The standard you use in judging is the standard by which you will be judged. “And why worry about a speck in your friend’s eye when you have a log in your own? How can you think of saying to your friend, ‘Let me help you get rid of that speck in your eye,’ when you can’t see past the log in your own eye? Hypocrite! First get rid of the log in your own eye; then you will see well enough to deal with the speck in your friend’s eye. “Don’t waste what is holy on people who are unholy. Don’t throw your pearls to pigs! They will trample the pearls, then turn and attack you.” The hypocrites are the same ones who want ot imposes man-made rules on people of faith. We should not wast our time listening to those who add to or take away from the gospel message. If we do, they will turn against us in the name of religion and cause immeasurable damage to the cause of Christ. And be sure, those who doubt the veracity of Scripture or offer a “new” view on the truth of the Bible are no more than wolves in sheep’s clothing doing their best to cast doubt among true believers in Christ.

July 24

Chapter 4, Verse 10, “You observe days and months and seasons and years!”

ἡμέρας παρατηρεῖσθε, hēmeras paratēreisthe, ” Days you observe. . .” Etc., etc., etc.. This verb, παρατηρέω, paratéreó, combines para = from close beside, and tēréō = carefully watch. More precisely, it means to show significant interest by meticulously obeserving (taking part) on something to guarantee success. Paul brought this up because he knew exactly what they were doing. After all, he was a Pharisaical Jew, “though I myself have reason for confidence in the flesh also. If anyone else thinks he has reason for confidence in the flesh, I have more: circumcised on the eighth day, of the people of Israel, of the tribe of Benjamin, a Hebrew of Hebrews; as to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless. But whatever gain I had, I counted as loss for the sake of Christ” (Philippians 3:4-7). Among legalistic Jews and common Greek society, paratéreó meant to “carefully observe laws and commandments.” In the Galatian churches, primarily Gentile in nature, the members had turned back to ritualism, believing (falsely) that keeping sabbaths, fast days, feast days, passovers, pentecost, or a jubilee year (among others) could somehow make their salvation more sure. Falling into these ceremonial activities as some sort of soteriological insurance would seem to indicate that some of these so-called believers were not believers at all. And it is really no different today. Many believe that you must be baptized to be saved, you must belong to a certain denomination or cultic society to know God, speak in an unknown tongue, etc. Depending upon ritual for salvation, instead of trusting Christ and Christ alone, will lead many away from God and straight to hell.

July 25

Chapter 4, Verse 11, “I am afraid I may have labored over you in vain.”

φοβοῦμαι ὑμᾶς μή πως εἰκῇ κεκοπίακα εἰς ὑμᾶς, phoboumai hymas mē pōs eikē kekopiaka eis hymas, “I fear for you lest perhaps in vain I have toiled for you.” The verse contains, possibly, the saddest statement in all of Paul’s letters, “lest perhaps in vain.” But first he wrote, “I fear for you.” The verb φοβέω, phobeó, (English = phobia), means to be very afraid, frightened, alarmed, fearful. Paul’s emotional reaction here was in anticipation of a dangerous spiritual situation that arises all too often in ministry. The people in whom we make the biggest investment turn out to be the biggest disappointment. You preach the gospel, they make a profession of faith and get involved in church life, but before long they walk away as if it was all for naught. That is the second statement in a nutshell, “lest perhaps in vain.” I wasted my time; it has become apparent they would rather be enslaved to worldly pursuits than to be free in Christ. And just as sad is the third part, “I have toiled for you.” As a minister, Paul had worked hard (κοπιάω, kopiaó = grew weary working, diligently labored), exhausting himself for the benefit of the Galatians only to see them turn to false teaching. The truth is the truth and even when we teach it, there is no guarantee it will be accepted without reservation. Regardless, we toil for the kingdom without regret.

July 26

Chapter 4, Verse 12, “Brothers, I entreat you, become as I am, for I also have become as you are. You did me no wrong.”

In verse 11, Paul registered great concern because he saw these people whom he loved dearly turning away from grace alone to a “gospel” of works. Now, in verse 12, he refers to them as brothers, adelphoi, those who were family because of Christ. This could be a tricky situation knowing that some of them who were turning toward the judaizers might not actually be believers. Nevertheless, he said, δέομαι ὑμῶν, deomai hymōn, “I implore you.” This was a strong expression of caring, a passionate petition from the heart of a pastor. In the Greek text, this is the last phrase in the sentence. He actually began by saying, Γίνεσθε ὡς ἐγώ, Ginesthe hōs egō, “Become as I [am].” He was reminding them of what he had declared in 2:19-21, “For through the law I died to the law, so that I might live to God. I have been crucified with Christ. It is no longer I who live, but Christ who lives in me. And the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me. I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose.” He added, ὅτι κἀγὼ ὡς ὑμεῖς, hoti kagō hōs hymeis, “because I [have become] as you” (the verb is not present), so literally, “I also as you.” The verb ginesthe (from γίνομαι, ginomai) is present imperative indicating in the strongest sense Paul’s admonition for them to continue becoming more like Christ, just as he was becoming, for the sake of their spiritual life–instead of being dragged backward towards works of the law. Essentially, he was telling them to dump the legalism of law and ritual in favor of the freedom they had found in Christ. Anything less would impugn the work God had accomplished in their lives.

July 27

Chapter 4, Verse 12, con’t, “Brothers, I entreat you, become as I am, for I also have become as you are. You did me no wrong.“

οὐδέν με ἠδικήσατε, ouden me ēdikēsate, “In nothing me have you wronged.” When Paul said earlier in the verse, “I have become as you are,” it likely points to the idea he shared in 1 Corinthians 9:19-23, “For though I am free from all, I have made myself a servant to all, that I might win more of them. To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some. I do it all for the sake of the gospel, that I may share with them in its blessings.” He put himself in their community and did not shy away from their lifestyle as he shared the gospel with them and continued to commune with them as they came to Christ and began to grow in their faith. The Greek verb ἀδικέω, adikeó, (here ēdikēsate), means to hurt, injure, or be unjust towards someone. Paul wanted to make sure they understood he was not bringing an admonishment based on hurt feelings. Apparently, they had treated him with dignity and respect. So now, it seems, he was wondering why they were rejecting him–more particularly, why were they rejecting the clear teaching he had brought to them from God for the confusing false teaching of the judaizers. Paul had to be tough-skinned in just about every situation he faced, and this one was no different. He wrote to the Philippians, “I rejoiced in the Lord greatly that now at length you have revived your concern for me. You were indeed concerned for me, but you had no opportunity. Not that I am speaking of being in need, for I have learned in whatever situation I am to be content. I know how to be brought low, and I know how to abound. In any and every circumstance, I have learned the secret of facing plenty and hunger, abundance and need. I can do all things through him who strengthens me” (Philippians 4:10-13). So, regardless of how they proceeded, Paul would continue to love them and teach the truth.

July 28

Chapter 4, Verse 12, con’t, “Brothers, I entreat you, become as I am, for I also have become as you are. You did me no wrong.“

EXCURSUS: How should a Christian respond to being wronged?

Here in Galatians 4, Paul made it clear his friends had not done anything wrong toward him, no hurt, no injury, not offense, nothing. We know Paul knew how to do wrong to other people. He persecuted believers before he came to faith. And he endured wrong at the hands of both Jewish and Gentile authorities. You might say he was an expert at injustice. So, how should a believer respond when wronged by another person?

As a preface to the answer, listen to a question by Peter and the answer given by Jesus. “Then Peter came up and said to him, “Lord, how often will my brother sin against me, and I forgive him? As many as seven times?” Jesus said to him, “I do not say to you seven times, but seventy-seven times” (Matthew 18:21-22) [For complete context, read all of Matthew 18.}

In Christian teaching, responding to being wronged involves a multi-faceted approach guided by principles of love, forgiveness and reconciliation.

1- Acknowledge the hurt — It is important to recognize, process and own the pain. Suppressing feelings can hinder healing and lead to deeper emotional issues.

2- Pray and seek God’s guidance — Bring your emotions, frustration, and doubt to God. He understands your struggle better than anyone. Ask for strength to navigate the situation and for a right heart attitude toward the hurtful person.

3- Do not seek revenge –The Bible clearly discourages retaliation or attempting to get even. This only escalates the conflict. Instead, trust God’s justice.

4 – Practice forgiveness –Forgiveness is a core tenet of Christian doctrine and mirrors God’s forgiveness toward us. Forgiving does not necessarily mean forgetting, but it does mean getting past the hurt to emotional wellness.

5 – Confront the offender (when appropriate) — The bible provides a framework for addressing conflict with a fellow believer: first privately, then with witnesses if needed, and finally involve the church if the issue remains unresolved. The aim is always restoration.

6 – Establish boundaries — Forgiveness does not mean allowing harmful behavior to continue indefinitely. In situations of ongoing abuse or repeated violations of trust, healthy boundaries are necessary to protect yourself.

7- Focus on personal spiritual growth — See difficult situations as an opportunity to grow stronger in Christ.

8- Seek support –Do not isolate yourself. Share your struggles with those you trust who will pray for you and offer guidance.

Ultimately, responding to being wronged as a Christian involves a commitment to following Jesus’ teaching on love, forgiveness, and reliance of his justice and timing.

July 29

Chapter 4, Verse 13, “You know it was because of a bodily ailment that I preached the gospel to you at first.”

Οἴδατε δὲ ὅτι δι’ ἀσθένειαν τῆς σαρκὸς, Oidate de hoti di’ astheneian tēs sarkos, “You know now that in weakness of the flesh.” There seems to be no reason for di’ (short from of dia) to be translated “because” in this verse even though the majority of English texts translate it thus. It makes more sense in the context for it to be “in” describing Paul’s condition, “weakness” of the flesh. There are three arguments generally offered as to what the ailment was. One is that this was his “thorn in the flesh,” (2 Corinthians 12:7), that is thought by some to be poor eyesight. Another thesis is that when he first preached to them, he was recovering from being beaten by those who opposed him. The third, and I believe most reasonable proposition is that when he first came to preach in Galatia, he had a serious unnamed illness that was readily recognizable by those to whom he ministered. Have you ever gone ahead and done something even though you did not feel like doing it? Maybe your body was aching or exhausted, or our frame of mind was not exactly right, but you knew it really needed to be done so you pushed through anyway. That is where Paul was in this instance. His conviction overwhelmed his disposition and allowed him to show his true character as an apostle, called by God, with a special sensitivity to the great need of everyone, the gospel of Christ.

July 30

Chapter 4, Verse 13, con’t, “You know it was because of a bodily ailment that I preached the gospel to you at first.”

εὐηγγελισάμην ὑμῖν τὸ πρότερον, euēngelisamēn hymin to proteron, “I proclaimed the gospel to you at the first.” The verb εὐαγγελίζω, euaggelizó, from eu = good, plus aggello = proclaim, (English evangelize), generally means to bring good news and particularly, in the New Testament, means to proclaim the good new of salvation through Jesus–the gospel. It is hard to pinpoint exactly when Paul was addressing as he said, “at first,” or, the first time. His first missionary excursion was around 46 to 48 AD, and included several cities in Galatia including Antioch, Iconium, Lystra, and Derbe. His second trip, likely beginning in 49 AD, included the same cities plus Philippi, Thessalonica, Corinth, and others. If he wrote Galatians during the second journey (most scholars agree he did), he was probably referring to his first visit. But here is the point. In Acts 9, Barnabas told the apostles in Jerusalem that, from his conversion onward, Paul preached boldly in the name of Jesus (Acts 9:27). In Acts 14, we are told he preached and “made many disciples” and strengthened their souls (Acts 14:19-23). And in 1 Corinthians 15:1-4, Paul clearly declared the truth of the gospel message he had received and preached. From the time he accepted Christ as Damascus until he died in Rome, a period of about 20 years, his singular focus was the gospel, going and telling, encouraging and correcting, all the while pointing everyone to saving faith in Jesus.

July 31

Chapter 4, Verse 14, “and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus.

καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε, kai ton peirasmon hymōn en tē sarki mou ouk exouthenēsate oude exeptysate, “and the test of you in the flesh of me not you did despise [me] nor reject [me] with contempt.” Whatever Paul’s illness, disease, limitation, or combination of all these was, it proved to be a challenge for the Galatians. It was likely problematic because many Jews and Gentiles, alike, would have viewed Paul’s weakness (vs. 13) as a judgment from God which, in turn, would have been considered punishment for some heinous sin on his part. They did not despise or reject him, even though they had reason. Some scholars believe he was in some way disfigured while others suggest an infectious disease may have been accompanied by a strong odor. Whatever the case–they did not turn away from Paul because they recognized he was a messenger sent from God, one who taught with the authority of Jesus, himself. That could only have been possible because he was preceded by, protected by, and guided by the Holy Spirit. He could have easily been considered demon-possessed, Instead, like all true servants of God, he was received with gladness because he preached Jesus and his love. In light of verses 11-14, listen to these words of Paul to the Philippian believers, “Do all things without grumbling or disputing, that you may be blameless and innocent, children of God without blemish in the midst of a crooked and twisted generation, among whom you shine as lights in the world, holding fast to the word of life, so that in the day of Christ I may be proud that I did not run in vain or labor in vain” (Philippians 2:14-16).