Galatians 4:9

KJV

But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?

KJV (with Strong's)

But {G1161} now {G3568}, after that ye have known {G1097} God {G2316}, or {G1161} rather {G3123} are known {G1097} of {G5259} God {G2316}, how {G4459} turn ye {G1994} again {G3825} to {G1909} the weak {G772} and {G2532} beggarly {G4434} elements {G4747}, whereunto {G3739} ye desire {G2309} again {G3825}{G509} to be in bondage {G1398}?

Complete Jewish Bible

But now you do know God, and, more than that, you are known by God. So how is it that you turn back again to those weak and miserable elemental spirits? Do you want to enslave yourselves to them once more?

Berean Standard Bible

But now that you know God, or rather are known by God, how is it that you are turning back to those weak and worthless principles? Do you wish to be enslaved by them all over again?

American Standard Version

but now that ye have come to know God, or rather to be known by God, how turn ye back again to the weak and beggarly rudiments, whereunto ye desire to be in bondage over again?

Commentary

### SUMMARY
In Galatians 4:9, the Apostle Paul confronts the Galatian believers with a poignant rhetorical question, expressing profound dismay at their spiritual regression. He highlights the stark irony of their turning back to "weak and beggarly elements"—principles that offer no true spiritual life or freedom—after having experienced the liberating truth of knowing God, or more profoundly, being known by God. This verse encapsulates the core theological tension in Galatians: the radical contrast between the grace-based freedom of sonship in Christ and the enslaving futility of legalism.

### CONTEXT
* **Literary Context:** Galatians 4:9 stands as a pivotal point in Paul's impassioned argument against the Judaizers who were influencing the Galatian churches. Immediately preceding this verse, Paul has masterfully used the analogy of a minor heir under guardians and managers (Galatians 4:1-3) to illustrate the preparatory nature of the Law. He then declares the glorious reality of believers' adoption as sons and heirs through Christ, marked by the sending of the Spirit into their hearts, crying "Abba, Father!" (Galatians 4:4-7). Verse 9, therefore, expresses Paul's astonishment that those who have been elevated to such a high status of sonship would contemplate reverting to a state akin to spiritual infancy or slavery under the very "elements" from which Christ had redeemed them. It is a direct challenge to their inconsistent behavior in light of their new identity in Christ.
* **Historical & Cultural Context:** The Galatian churches, likely located in the Roman province of Galatia (possibly founded during Paul's first missionary journey), were being infiltrated by "Judaizers." These were Jewish Christians who insisted that Gentile converts needed to observe aspects of the Mosaic Law, particularly circumcision and dietary regulations (cf. Galatians 2:1-10; 5:2-12), in order to be truly justified or perfected in their faith. This teaching directly contradicted Paul's gospel of justification by faith alone in Christ. The "elements" (Greek: _stoicheia_) could, in a broader Hellenistic context, refer to elemental spirits or basic philosophical principles, but in this immediate Jewish-Christian debate, they primarily denote the rudimentary, preparatory principles of the Mosaic Law and its ceremonial observances. Paul's question reflects the cultural shock of someone who has gained freedom and status willingly choosing to return to a state of bondage.
* **Key Themes:** Galatians 4:9 powerfully reinforces several key themes woven throughout the epistle. It underscores the **Divine Initiative in Salvation**, emphasizing that our relationship with God is not primarily a result of our seeking or knowing Him, but rather His prior, sovereign act of knowing and choosing us, as seen in the profound statement, "or rather are known of God." This theme resonates with the truth that salvation is a gift of grace, not earned by human effort, a concept foundational to [Paul's argument for justification by faith](/galatians/2-16 "Galatians 2:16 - Justification by Faith"). The verse also highlights the crucial distinction between **Bondage and Freedom**, portraying a return to legalism as a desire for spiritual slavery, directly contrasting with the glorious [liberty found in Christ](/galatians/5-1 "Galatians 5:1 - Freedom in Christ") and the [Spirit of adoption](/romans/8-15 "Romans 8:15 - The Spirit of Adoption") they had received. Furthermore, it addresses **The Nature and Purpose of the Law**, revealing that while the Law was divinely given, it was "weak" and "beggarly" in its inability to justify or sanctify, serving instead as a temporary guardian until Christ came (cf. [Galatians 3:24-25](/galatians/3-24-25 "Galatians 3:24-25 - The Law as a Guardian")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **known (Greek, _ginṓskō'_):** This verb signifies "to know" in a deep, experiential, and often relational sense, not merely intellectual apprehension. In the context of "known God," it implies a personal, saving relationship. When Paul pivots to "or rather are known of God," it emphasizes God's prior, initiating, and covenantal knowledge of His people, which is the ultimate basis for their relationship with Him. This divine knowledge implies election, recognition, and intimate fellowship, underscoring that salvation flows from God's sovereign choice and action.
* **elements (Greek, _stoicheîon'_):** This term refers to something orderly in arrangement, a serial, basal, fundamental, or initial constituent. In ancient thought, it could denote the basic components of the universe (earth, air, fire, water), the letters of the alphabet, or rudimentary principles of a discipline. In the New Testament, particularly in Galatians and Colossians, it often refers to foundational, elementary principles or rudiments. Here, it primarily signifies the Mosaic Law and its ceremonial requirements, which, while foundational for Israel, were merely preparatory and "rudimentary" compared to the fullness of Christ. It could also broadly encompass any human-made religious systems or philosophies that seek to earn favor with God through works.
* **bondage (Greek, _douleúō'_):** Derived from the word for "slave" (_doulos_), this verb means "to be a slave to," implying servitude, whether literal or figurative, involuntary or voluntary. Paul uses it to starkly contrast the freedom of sonship in Christ with the spiritual slavery that results from attempting to live under the Law as a means of justification. To desire "to be in bondage again" is to willingly return to a state of servitude, trading the liberty of the Spirit for the yoke of a system that cannot save or truly sanctify.

#### Verse Breakdown
* **"But now, after that ye have known God, or rather are known of God,"**: Paul begins with a strong contrast ("But now"), highlighting the radical shift in the Galatians' spiritual state. They have experienced a saving relationship with God ("known God"), but Paul immediately corrects and deepens this understanding: their knowledge is secondary to, and indeed a result of, God's prior, active, and intimate knowledge of them. This emphasizes the divine initiative in salvation, asserting that their relationship with God is founded on His sovereign election and recognition, not on their own efforts or intellectual grasp.
* **"how turn ye again to the weak and beggarly elements,"**: This is a rhetorical question expressing Paul's utter astonishment and dismay. "How" conveys his incredulity, while "turn ye again" (epistréphō) implies a reversion or a turning back to a former state. The objects of their regression are described as "weak" (asthenḗs, without strength, impotent) and "beggarly" (ptōchós, poor, destitute, offering no true riches) "elements" (stoicheîon, rudimentary principles). In this context, these refer primarily to the Mosaic Law and its ceremonial observances, which, though divinely given, were powerless to justify or provide spiritual wealth compared to the abundance of Christ.
* **"whereunto ye desire again to be in bondage?"**: The rhetorical question continues, revealing the ultimate consequence and tragic irony of their regression. By turning back to these "elements," the Galatians are, in effect, desiring to return to a state of "bondage" (douleúō), a condition of slavery. This is a profound indictment, as they are willingly trading the glorious liberty of being adopted sons of God for a system that can only condemn and enslave, demonstrating a profound misunderstanding of the Gospel and their new identity in Christ.

#### Literary Devices
Paul employs several potent **Literary Devices** in Galatians 4:9 to convey his message with force and clarity. The most prominent is the **Rhetorical Question**, "how turn ye again... whereunto ye desire again to be in bondage?" This is not a question seeking information but a powerful expression of Paul's dismay, incredulity, and challenge to the Galatians, forcing them to confront the illogical and spiritually regressive nature of their actions. He also uses a striking **Chiasmus** or inversion in the phrase "ye have known God, or rather are known of God." This literary structure emphasizes the second part of the phrase, underscoring the divine initiative in salvation and correcting any anthropocentric view of their relationship with God. Furthermore, Paul uses vivid **Metaphorical Language** when he describes the Mosaic Law (or any system of works) as "weak and beggarly elements." This metaphor powerfully communicates the Law's impotence to save or sanctify ("weak") and its inability to provide spiritual riches compared to Christ ("beggarly"). The concept of "bondage" is also a potent **Metaphor** for the spiritual slavery that results from legalism, contrasting sharply with the freedom of grace. Finally, the verse is built upon a strong **Contrast** between the glorious reality of knowing God and being known by Him, and the absurdity of returning to a powerless, impoverishing system of works.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Galatians 4:9 is a profound theological statement on the nature of salvation, the sufficiency of Christ, and the dangers of spiritual regression. It asserts that true knowledge of God is not merely intellectual assent but a transformative, relational experience initiated by God Himself. To turn back to "weak and beggarly elements"—whether the Mosaic Law as a means of justification, or any human-devised system of rules and rituals—is to fundamentally misunderstand the finished work of Christ and to forfeit the freedom of the Spirit for a yoke of bondage. This verse serves as a timeless warning against legalism, self-righteousness, and any attempt to earn what God freely gives by grace. It calls believers to continually rest in Christ's perfect righteousness and the Spirit's empowering presence, rather than reverting to human effort or outdated systems that cannot bring life.

* [Romans 8:3-4](/romans/8-3-4 "Romans 8:3-4 - The Law's Weakness and Christ's Fulfillment")
* [Colossians 2:8](/colossians/2-8 "Colossians 2:8 - Warning Against Empty Philosophy")
* [Hebrews 7:18-19](/hebrews/7-18-19 "Hebrews 7:18-19 - The Weakness and Uselessness of the Law")

### REFLECTION AND APPLICATION
Galatians 4:9 serves as a vital diagnostic tool for the contemporary believer, prompting us to examine where we might be subtly or overtly returning to "weak and beggarly elements" in our spiritual walk. In a world that often values performance, achievement, and self-reliance, the temptation to earn God's favor or to secure our salvation through our own efforts remains strong. This could manifest as relying on religious rituals, adherence to man-made rules, or striving for moral perfection as a means of acceptance, rather than resting in the perfect and complete work of Christ. We might also regress by seeking validation from human systems or cultural norms, rather than finding our identity and security in being "known of God." This verse calls us to a deep introspection: are we truly living in the freedom of sonship, empowered by the Spirit, or are we, perhaps unwittingly, desiring to be in bondage again to principles that offer no true life or spiritual richness? Our growth in grace is not about adding more rules, but about deepening our reliance on Christ and living out the implications of His finished work.

#### Questions for Reflection
* **In what areas of my life might I be subtly returning to a mindset of earning God's favor or acceptance, rather than resting fully in His grace?**
* **How does understanding that God "knows" me first, before I even knew Him, impact my sense of security, identity, and purpose in Christ?**
* **What "elements" or principles, whether religious traditions, cultural expectations, or personal achievements, might be subtly enslaving me, distracting from the freedom found in Christ?**

### FAQ
**What are the "weak and beggarly elements" Paul refers to in Galatians 4:9?**

Answer: The "weak and beggarly elements" (Greek: _stoicheia asthenē kai ptōcha_) primarily refer to the Mosaic Law and its ceremonial observances, particularly as they were being misused by the Judaizers in Galatia. Paul describes them as "weak" because they were powerless to justify or sanctify individuals (cf. [Romans 8:3](/romans/8-3 "Romans 8:3 - The Law's Inability to Save")), and "beggarly" because they offered no true spiritual riches or lasting fulfillment compared to the abundance of Christ. While the Law was divinely given and served a purpose as a "guardian" or "tutor" leading to Christ ([Galatians 3:24-25](/galatians/3-24-25 "Galatians 3:24-25 - The Law as a Guardian")), it was never intended to be the ultimate means of salvation or spiritual maturity. To return to it as such was to regress to a rudimentary, impoverished system, effectively trading the glorious freedom of Christ for a yoke of slavery. In a broader sense, this phrase can also encompass any human-devised religious system, philosophical principles, or pre-conversion pagan practices that seek to earn favor with God through works or rituals, rather than through faith in Christ.

**What does it mean that God "knows" us, and why is this significant?**

Answer: When Paul states, "or rather are known of God," he is emphasizing a profound theological truth: our relationship with God is fundamentally initiated by Him. The Greek word for "known" (_ginṓskō_) here implies more than mere intellectual recognition; it denotes a deep, intimate, covenantal knowledge, akin to God's electing and choosing His people. This divine knowledge signifies God's prior action, His sovereign choice, and His loving recognition of individuals before they even turn to Him. It's a concept echoed throughout Scripture, where God's "knowing" implies a special relationship of favor and purpose (e.g., [Psalm 1:6](/psalms/1-6 "Psalm 1:6 - The Lord Knows the Way of the Righteous"); [Amos 3:2](/amos/3-2 "Amos 3:2 - God's Special Knowledge of Israel")). This is significant because it shifts the foundation of our salvation and security from our human effort or understanding to God's unchanging character and sovereign grace. It assures believers that their standing with God is not precarious, dependent on their performance, but firm, rooted in God's eternal knowledge and love for them.

### CHRIST-CENTERED FULFILLMENT
Galatians 4:9 finds its ultimate fulfillment in the person and work of Jesus Christ. The "weak and beggarly elements" of the Law, which could only condemn and enslave, are entirely superseded by Christ, who is the end of the Law for righteousness to everyone who believes ([Romans 10:4](/romans/10-4 "Romans 10:4 - Christ, the End of the Law")). He did not come to abolish the Law but to fulfill it ([Matthew 5:17](/matthew/5-17 "Matthew 5:17 - Christ Fulfills the Law")), perfectly embodying its righteous demands and bearing its curse on the cross. Through His sacrificial death and resurrection, Christ has delivered believers from the curse of the Law ([Galatians 3:13](/galatians/3-13 "Galatians 3:13 - Christ Redeems Us from the Curse of the Law")) and from its power to condemn, ushering in an era of grace and freedom. Our knowledge of God, and more importantly, our being "known of God," is entirely mediated through Christ, for He is the only way to the Father ([John 14:6](/john/14-6 "John 14:6 - Jesus, the Way, the Truth, and the Life")). In Christ, we are no longer slaves but adopted sons and daughters, receiving the Spirit of adoption who cries "Abba, Father!" ([Galatians 4:5-6](/galatians/4-5-6 "Galatians 4:5-6 - Adoption as Sons")). To turn back to legalism is to deny the finished work of Christ and to trade the immeasurable riches and freedom found in Him for an impoverished and powerless system. Christ is the true "element" or principle of our salvation and sanctification, in whom "all the fullness of the Deity dwells in bodily form" ([Colossians 2:9](/colossians/2-9 "Colossians 2:9 - Fullness of Deity in Christ")), providing all that is needed for life and godliness.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 Corinthians 8:3

But if any man love God, the same is known of him.

Galatians 3:3

Are ye so foolish? having begun in the Spirit, are ye now made perfect by the flesh?

Romans 8:3

For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh:

1 John 5:20

And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true, and we are in him that is true, [even] in his Son Jesus Christ. This is the true God, and eternal life.

1 Chronicles 28:9

And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever.

2 Peter 2:20

For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.

Hebrews 7:18

For there is verily a disannulling of the commandment going before for the weakness and unprofitableness thereof.