The Meaning of Galatians 4:8 Explained

Galatians 4:8

KJV: Howbeit then, when ye knew not God, ye did service unto them which by nature are no gods.

YLT: But then, indeed, not having known God, ye were in servitude to those not by nature gods,

Darby: But then indeed, not knowing God, ye were in bondage to those who by nature are not gods;

ASV: Howbeit at that time, not knowing God, ye were in bondage to them that by nature are no gods:

KJV Reverse Interlinear

Howbeit  then,  when ye knew  not  God,  ye did service  unto them which by nature  are  no  gods. 

What does Galatians 4:8 Mean?

Context Summary

Galatians 4:1-11 - Live As Sons, Not As Bondmen
The Apostle often uses the word elements or "rudiments," Galatians 4:3; Galatians 4:9; Colossians 2:8; Colossians 2:20. High and holy as was the Mosaic legislation in itself, yet when it was imposed upon inquiring minds as necessary to salvation, Paul spoke of it as belonging to an age that had passed away and to a system that was already antiquated. The whole purpose of God in sending forth His Son was to redeem us from under the Law, that we might enjoy the liberty and joy of the Father's home. We are no longer infants under age, or servants, but sons, and if sons, then heirs of God.
There is often a slavishness among professing Christians that is sadly out of keeping with their rightful position in Christ. Do not be scrupulous or over-anxious. Do not be punctilious. Live in your Father's house in constant freedom of heart. Remember that you are under the same roof as Christ, and are therefore allowed to avail yourself of all His grace and help. Refuse no task, however irksome, that God sets before you; and do not worry about irksome rules or petty vexations. [source]

Chapter Summary: Galatians 4

1  We were under the law till Christ came, as the heir is under the guardian till he be of age
5  But Christ freed us from the law;
7  therefore we are servants no longer to it
14  Paul remembers the Galatians' good will to him, and his to them;
22  and shows that we are the sons of Abraham by the freewoman

Greek Commentary for Galatians 4:8

To them which by nature are not gods [τοις πυσει μη ουσι τεοις]
In 1 Corinthians 10:20 he terms them “demons,” the “so-called gods” (1 Corinthians 8:5), worshipping images made by hands (Acts 17:29). [source]
[]
d Over against their filial freedom in Christ, Paul sets their lapse into subjection to the elements of the world (Galatians 4:3). [source]
Knew not God []
See on 2 Thessalonians 1:8. [source]
Ye did service [ἐδουλεύσατε]
Better, were in bondage or were slaves. [source]
By nature [φύσει]
Not denying their existence (comp. 1 Corinthians 8:5) but their deity. Emphasis on by nature. Comp. 1 Corinthians 10:20. [source]

Reverse Greek Commentary Search for Galatians 4:8

Galatians 4:3 Elements of the world [τὰ στοιχεῖα τοῦ κόσμου]
For the word στοιχεῖα in N.T. see Colossians 2:8, Colossians 2:20; Hebrews 5:12; 2 Peter 3:10, 2 Peter 3:12. See on 2 Peter 3:10. Interpretations differ. 1. Elements of knowledge, rudimentary religious ideas. See Hebrews 5:12. The meaning of world will then be, the material as distinguished from the spiritual realm. Elements of the world will be the crude beginnings of religion, suited to the condition of children, and pertaining to those who are not Christians: elementary religious truths belonging to mankind in general. Thus the Jewish economy was of the world as appealing to the senses, and affording only the first elements of a spiritual system. The child-heir was taught only faint outlines of spiritual truth, and was taught them by worldly symbols. 2. Elements of nature - of the physical world, especially the heavenly bodies. See 2 Peter 3:10, 2 Peter 3:12; Wisd. 7:17. According to this explanation, the point would be that the ordering of the religious life was regulated by the order of nature; “the days, months, times,” etc. (Galatians 4:10), as well as the heathen festivals, being dependent on the movements of the heavenly bodies. This was the patristic view (Ambrose, Augustine, Chrysostom, Theodoret). 3. The elements of the world are the personal, elemental spirits. This seems to be the preferable explanation, both here and in Colossians 2:8. According to Jewish ideas, all things had their special angels. In the Book of Jubilees, chapter 2, appear, the angel of the presence (comp. Isaiah 63:9); the angel of adoration; the spirits of the wind, the clouds, darkness, hail, frost, thunder and lightning, winter and spring, cold and heat. In the Book of Enoch, 82:10-14, appear the angels of the stars, who keep watch that the stars may appear at the appointed time, and who are punished if the stars do not appear (18:15). In the Revelation of John we find four angels of the winds (14:18); the angel of the waters (16:5); the angel in the sun (19:17). In Hebrews 1:7we read, “who maketh his angels winds.” Paul also recognizes elemental forces of the spiritual world. The thorn is “a messenger of Satan” (2 Corinthians 12:7); Satan prevents his journey to Thessalonica (1 Thessalonians 2:18); the Corinthian offender is to be “delivered to Satan” (1 Corinthians 5:5); the Kingdom of God is opposed by “principalities and powers” (1 Corinthians 15:24); Christians wrestle against “the rulers of the darkness of this world; against the spiritual hosts of wickedness in the upper regions” (Ephesians 6:12). In this passage the elements of the world are compared with overseers and stewards. This would seem to require a personal interpretation. In Galatians 4:8, “did service to them which by nature are no gods,” appears to be = “in bondage under the elements,” suggesting a personal interpretation of the latter. The Galatians had turned again to the observance of times and seasons (Galatians 4:10), which were controlled by the heavenly bodies and their spirits. -DIVIDER-
-DIVIDER-
[source]

Ephesians 2:12 Having no hope [ελπιδα μη εχοντες]
No hope of any kind. In Galatians 4:8 ουκ — ouk (strong negative) occurs with ειδοτες τεον — eidotes theon but here μη — mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι — atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
Ephesians 2:12 Alienated from the commonwealth of Israel [απηλλοτριωμενοι της πολιτειας του Ισραηλ]
Perfect passive participle of απαλλοτριοω — apallotrioō for which see note on Colossians 1:21. Here followed by ablative case πολιτειας — politeias old word from πολιτευω — politeuō to be a citizen (Philemon 1:27) from πολιτης — politēs and that from πολις — polis (city). Only twice in N.T., here as commonwealth (the spiritual Israel or Kingdom of God) and Acts 22:28 as citizenship. Strangers from the covenants of the promise (χενοι των διατηκων της επαγγελιας — xenoi tōn diathēkōn tēs epaggelias). For χενος — xenos (Latin hospes), as stranger see Matthew 25:35, Matthew 25:38, and Matthew 25:43.; as guest-friend see note on Romans 16:23. Here it is followed by the ablative case διατηκων — diathēkōn Having no hope No hope of any kind. In Galatians 4:8 ουκ — ouk (strong negative) occurs with ειδοτες τεον — eidotes theon but here μη — mē gives a more subjective picture (1 Thessalonians 4:5). Without God (ατεοι — atheoi). Old Greek word, not in lxx, only here in N.T. Atheists in the original sense of being without God and also in the sense of hostility to God from failure to worship him. See Paul‘s words in Romans 1:18-32. “In the world” (εν τωι κοσμωι — en tōi kosmōi) goes with both phrases. It is a terrible picture that Paul gives, but a true one. [source]
2 Thessalonians 1:8 On them that know not God - obey not the gospel [τοῖς μὴ εἰδόσι θεὸν - τοῖς μὴ ὑπακούουσιν τῷ εὐγγελίῳ]
To know God is to know him as the one, true God as distinguished from false gods; to know his will, his holiness, his hatred of sin, and his saving intent toward mankind. Two words are used of such knowledge, εἰδέναι and γινώσκειν . Both are applied to the heathen and to Christians, and both are used of the Jews' knowledge of God. Ἑιδέναι , of heathen, Galatians 4:8; 1 Thessalonians 4:5; 2 Thessalonians 1:8. Γινώσκειν of heathen, Romans 1:21; 1 Corinthians 1:21. Ἑιδέναι , of Christ and Christians, John 7:29, John 8:19, John 8:55; John 14:7. Γινώσκειν of Christ and Christians, Galatians 4:9; 1 John 2:13, 1 John 2:14; 1 John 4:6, 1 John 4:7, 1 John 4:8; John 10:15; John 17:3. In John, γινώσκειν of Jews who do not know the Father, John 16:3; John 8:55: εἰδέναι , John 7:28; John 8:19; John 15:21. The two are combined, John 1:26; John 7:27; John 8:55; 2 Corinthians 5:16. A distinction is asserted between γινώσκειν as knowledge grounded in personal experience, apprehension of external impressions - and εἰδέμαι purely mental perception in contrast with conjecture or knowledge derived from others. There are doubtless passages which bear out this distinction (see on John 2:24), but it is impossible to carry it rigidly through the N.T. In the two classes, - those who know not God and those who obey not the gospel, - it is not probable that Paul has in mind a distinction between Jews and Gentiles. The Jews were not ignorant of God, yet they are described by John as not knowing him. The Gentiles are described by Paul as knowing God, but as refusing to glorify him as God (Romans 1:21). Paul rather describes here the subjects of God's judgment as one class, but under different aspects. [source]
2 Thessalonians 1:8 Vengeance [εκδικησιν]
Late word from εκδικεω — ekdikeō to vindicate, in Polybius and lxx. To them that know not God (τοις μη ειδοσιν τεον — tois mē eidosin theon). Dative plural of perfect active participle ειδως — eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). And to them that obey not the gospel of our Lord Jesus Repetition of the article looks like another class and so Jews (Romans 10:16). Both Jews as instigators and Gentiles as officials Note the use of “gospel” here as in Mark 1:15 “believe in the gospel.” [source]
2 Thessalonians 1:8 To them that know not God [τοις μη ειδοσιν τεον]
Dative plural of perfect active participle ειδως — eidōs Apparently chiefly Gentiles in mind (1 Thessalonians 4:3; Galatians 4:8; Romans 1:28; Ephesians 2:12), though Jews are also guilty of wilful ignorance of God (Romans 2:14). [source]

What do the individual words in Galatians 4:8 mean?

But at that time indeed not knowing God you were enslaved to those by nature not being gods
Ἀλλὰ τότε μὲν οὐκ εἰδότες Θεὸν ἐδουλεύσατε τοῖς φύσει μὴ οὖσιν θεοῖς

τότε  at  that  time 
Parse: Adverb
Root: τότε  
Sense: then.
μὲν  indeed 
Parse: Conjunction
Root: μέν  
Sense: truly, certainly, surely, indeed.
εἰδότες  knowing 
Parse: Verb, Perfect Participle Active, Nominative Masculine Plural
Root: οἶδα  
Sense: to see.
Θεὸν  God 
Parse: Noun, Accusative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐδουλεύσατε  you  were  enslaved 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: δουλεύω  
Sense: to be a slave, serve, do service.
τοῖς  to  those 
Parse: Article, Dative Masculine Plural
Root:  
Sense: this, that, these, etc.
φύσει  by  nature 
Parse: Noun, Dative Feminine Singular
Root: φύσις  
Sense: nature.
οὖσιν  being 
Parse: Verb, Present Participle Active, Dative Masculine Plural
Root: εἰμί  
Sense: to be, to exist, to happen, to be present.
θεοῖς  gods 
Parse: Noun, Dative Masculine Plural
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.