Chapter 4 vs 1-10

GALATIANS CHAPTER 4

The Metaphor Continues

Gal 4:1 Now I say, (c.c. de, "now; but" + P A I 1s le,gw "I say") as long as the heir is a child, ( prep w/ Ac M S evpi o[soj " over as much" + Ac M S cro,noj chronos "time" + N M S klhrono,moj kleronomos "an heir" + P I 3s eivmi, "is" + N M S nh,pio,j nepios "a child/infant") he does not differ at all from a slave ( Ac N S ouvdei,j oudeis "in no respect/way" + P A I 3s diafe,rw diaphero "is he of more value; worth more" (cp Mt 6:26) + G M S dou/loj "of/than a slave") although he is owner of everything, ( P A P N M S eivmi, "being" + N M S ku,rioj kurios "master/owner" + G N P pa/j "of all; of everything")

4:2 but he is under guardians and managers ( strong advers avlla, "but" + P I 3s eivmi, "he is" + prep u`po, "under" + + Ac M P evpi,tropoj epitropos "guardians" (one given specific authority "a foreman" compound of "over" and "the way/manner of doing things") + c.c. kai, "and" + Ac M P oivkono,moj oikonomos "managers" (one given complete authority under the owner, as in a business; cp Joseph under Pharaoh compound of "household" and "law/rules")) until the date set by the father. ( prep a;cri archi "until" + G F S w/da h` proqesmi,a he prothesmia "the set/appointed time" + G M S w/da o` path,r ho pater "of the father" (sub gen))

Although the chapter divisions indicate a new direction in Pauls argument, the use of the weak adversative de, - de indicates he is continuing with the discussion.(Chapter divisions, like verses, were not inspired by God, only the original text.)
So Paul continues with the analogy of a son not yet of age to assume control of his own destiny, as compared to a fully matured heir.
At the point of spiritual birth we all were spiritual infants, but the point he makes here is that we are, after salvation, in complete control of our destiny as children of God.
We are no longer under the tutelage or guardianship of a master (the Law) which will bring us to sonship, we are immediately placed in the position of full heirs of all God has provided, Ph1 and Ph2, due to our position in Christ.
The phrase "Now/But I say" is a further delineation of the facts Paul has been presenting so far.
A child born to wealthy parents is, by law, the heir of their estate from the moment they are born but they cannot exercise any power over their estate until they reach the age of majority.
So far the Law has been compared to a prison guard and a slave-attendant, now it is compared to guardians and trustees appointed to take care of a minor child and his physical needs.
The word translated "child" is literally "infant". 1 Th 2:7 "But we proved to be gentle among you, as a nursing mother tenderly cares for her own children."
This refers to the fact that until an heir has reached the age of majority he is considered the same as a legal infant, with no rights or privileges.
So were we until we actually believed for salvation, we were known to God (through OmSc) as His future children, but we had no access to His grace benefits or blessings.
So we were worth nothing more to Him than a slave of the Mosaic Law, i.e. one who had not acquired salvation, or even a negative unbeliever.
He protected us and cared for us above those He knew would be ultimately negative to His Word, but He had no use for us as long as we remained in unbelief.
In Graeco-Roman society, the heir of an estate was not free to make use of that estate until he reached a predetermined age.
Until then he was under the control of slaves, and therefore was of no more value than those slaves were.
Once he achieved majority, he would not place himself back under the authority of those slaves whose job it was to bring him to maturity; why should a believer place himself under the authority of legal restrictions that never could have justified him in the first place?
Indeed, to do so effectively eliminates the potential of receiving our spiritual inheritance SG 3.
The "guardian" (evpi,tropoj epitropos) refers to societal rules, Mosaic or otherwise the legal system whereby society judges wrongdoers. Rm 13:1f
Because of the rules that any orderly society has, individuals are made aware that they fail and sin against the law of the land (stealing, speeding, etc).
This is one way mankind is brought to an awareness that self-salvation is impossible, by being constantly reminded of ones unrighteousness.
Before we were saved, the rules and laws of society served to make us aware of our constant need for forgiveness and cleansing from sin.
The "manager" (oivkono,moj oikonomos) is the individuals conscience, the inherent knowledge of right and wrong. Rm 2:14-15
Even if there were no laws to remind us of our failure to perfectly adhere to a legal standard, our guilty conscience and recognition of our failures would be enough to bring us to the point of despair.
But once we trusted God to save us in spite of our sins, we were removed from any form of condemnation, self or legal. Rm 8:1 "There is therefore now no condemnation for those who are in Christ Jesus."
"The date set by the father" is a reference to the time, known by God through OmSc, that we would accept the gospel.
This is the meaning of 2Cor 6:2a "At the acceptable time I listened to you, And on the day of salvation I helped you" (the second part of the verse deals with Ph2 applications).
God, from eternity past, knew at what time and under what circumstances we would believe, and it was until that time He had us placed under the guardian of legal restrictions and the manager of our conscience.
Any individual who goes back to those systems of tutelage effectively calls God impotent and incapable.
The Law and our conscience still have a valuable place in the Christian Way of Life, but certainly they are not now, nor have they ever been, a system of justification, Ph1 or Ph2.

Application of the Analogy

4:3 So also we, (adv ou[twj houtos "in the same way; so" + c.c. adjunc kai, "also" + N 1p evgw, "we" ) while we were children, (sub con o[te "as long as; while" + I A I 1p eivmi, "we were" + N M P nh,pioj "infants/ minors/ children") were held in bondage under the elemental things of the world. (I I 1p eivmi, "we were" + Pf P P N M P doulo,w douloo "having been enslaved" + prep w/ Ac N P w/d.a. u`po, to. stoicei/on stoicheion "elemental things" (basic building blocks, rudimentary principles) + G M S o` ko,smoj kosmos "of the world system")

Having established a commonly known principle of society, Paul applies the principle of an underage heir to all believers.
Paul uses the same word for "children", as a reference to those who have not reached the level of adulthood necessary for access to the estate.
It is the same concept in Ep 4:14 "As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming;"
Unsaved mankind, regardless of their level of intelligence or mental abilities, is worth no more to God than a minor child is to the family business.
That child is under the authority of others, cannot sign contracts, sell or buy property, or make legally binding decisions.
They cannot profit in the least from their fathers wealth.
"In the same way", so were all believers before they reached the day of salvation, and became full fledged members of the family of God.
On that day we were finally able to achieve our maximum potential by our own decisions and actions.
Before that time, we were held under the restraints of society and our own conscience. (vss 1 & 2)
These are the "elemental things" of the world, the basic building blocks that shaped our attitudes and morals.
The word stoicei/on stoicheion is also used of the elements of the physical creation ( 2Pet 3:10), and the basic Bible doctrines necessary for adequate growth in the Christian life (Heb 5:12).
Here, and in Col 2:8, 20 it is used of the moral precepts of pagan society, which are the legalistic requirements of those who do not have the Truth.
It refers to the "ABCs", or basic building blocks that we use to establish our own morality and conscience.
This enslavement was a constant and ongoing one, as indicated by the Imperfect Tense (continuous action in the past) "we were": there was never a time we were not enslaved.
Unsaved man, who does not know of the grace of God, thinks he must earn good favor with Deity, and places himself under whatever religious system he thinks or has been taught will achieve that acceptance.
The Perfect Tense of the Participle "having been enslaved" implies that as long as we were infants (unsaved children of wrath), those results continued there was never a time we were anything more than a future heir, under the legalistic requirements we had placed ourselves in.
In Ph2, the legalists return to that effort to please God by their works, instead of relying on Him who justifies the ungodly.
Their pride and arrogance ("I thank you, God, that I am not like other people" Lk 18) prevents them from seeing their own spiritual wretchedness.
Anyone who thinks that legal works, which could not save him Ph1, are the path to Ph2 justification seeks to return to his spiritual condition before salvation. cp vs 9

The Day Set by the Father Arrives

4:4 But when the fullness of the time came, (hyper con de, "but" + sub con o[te "when" + N N S w/d.a. to. plh,rwma pleroma "the fullness; completion; perfection" + G M S w/d.a. o` cro,noj chronos "of the time" + A A I 3s e;rcomai "came" ) God sent forth His Son, (N M S w/d.a. o` qeo.j "the God" (w/d.a. = God the Father) + A A I 3s evxaposte,llw exapostello "sent out on a mission" (compound of ex out + apo from + stello to send under authority) + Ac M S o` ui`o,j "the Son" + G M S auvto,j "of Him") born of a woman, born under the Law, (A D P Ac M S gi,nomai "having become; having come into being" + prep w/ Ab F S evk gunh, "from (source) a woman" + A D P Ac M S gi,nomai "having come into being" + prep w/ Ac M S u`po, no,moj "under law")

Verse four records the event of the ages: the incarnation of our Lord.

In Pauls analogy, the father of the heir determines at what age the heir will be best suited to become legally adult (18, 21, 25, etc.) "the fullness of the time" draws the practical observation into mankinds history.
He knew from eternity past what the perfect time for the Son to become flesh would be, and the prophecy is recorded in Dan 9:24-26.
So "the fullness of the time" is a reference to Daniels 70 Weeks.

the Hebrew term translated "weeks" is [;Wbv' shabua and literally means a "period of seven".
the Jews had special significance for the number 7, as in the case of Sabbath Day, and the Sabbatical Year (every 7^th year was a year of no work, as well as every the year following the 7^th period of 7 years).
Daniels prophecy contained information as to when Messiah would make His triumphal entry into Jerusalem, which occurred to the day 483 years after the decree to rebuild Jerusalem after the Babylonian Exile (69 x 7 = 483)
the prophecy says that after 69 sevens the Messiah would be "cut off" or executed, but it also says after 70 sevens everlasting righteousness would be brought in (a reference to Messianic rule in the Millennium)
this can only be understood if Messiah is resurrected from the dead.
the 70^th week is the Tribulation, following the end of the Church Age, which is itself followed by the literal, physical rule of Christ on earth.

Since all the components of the prophecy have not been fulfilled yet, there must be a gap between the 69^th and 70^th weeks.
The Millennium itself is referred to as "the fullness of the times" (pl) in Eph 1:10, which is to say that will be the completion and perfection of all human history.
The singular "time" here indicates a specific, designated time frame within human history the time until the promise was fulfilled.
In all of history, there had never been a better time than 33 AD for Messiah to appear:

the known world had a common language which was incredibly precise.
Roman rule meant the empire was at peace and could be safely traveled.
their road system was well kept and extensive, so the gospel could be spread to all corners of the Mediterranean efficiently.
the pagan culture had left a deep void in the spiritual lives of men, who craved a relationship with God.
Positive Volition among the Gentiles was at an all time high.

Just as God ordained a specific time for Christ to appear, so God provides, at the right time, the gospel for those who are Ph1 positive.
Messiahs appearance was commissioned by the Father ("God sent").
The fact that the Lord was sent out from the Father relates to His eternal pre-existence with the Father. Jn 1:1, 15; 8:58
God the Father, God the Son, and God the Holy Spirit are co-equal, co-eternal, and share all the attributes of Deity.
The titles allow us to understand their places in the Plan of God.

the Father is the Planner
the Son is the Executor
the Spirit is the Revealer

Both the Father and the Son agreed He must condescend and submit to authority as a human, but He is said to have been sent as a sign of that submission.
The Greek word "born" is not the usual term (genna,w gennao), but is gi,nomai ginomai and relates not to physical procreation but to become something, to change from one state to another.
It reflects a subtle reference to the virginal conception and origin of Jesus humanity.
The method of incarnation was by the virgin birth.

He was born of a woman Mt 1:16 "and to Jacob was born Joseph the husband of Mary, by whom was born Jesus, who is called Christ."
it was a virgin birth Mt 1:18-20
In Gen 3:15, Messiah is called the seed of the woman.
"born of a woman" stresses His solidarity with mankind

Jesus was born under legal restrictions, those of the Mosaic Law, and as the future Heir submitted Himself to those restrictions.
Since He never violated any commandment, the Law was not a curse for Him, until He became a curse in our place.
Paul does not include a definite article here with "law" the Judaizers claimed they had the only law system that could save, Paul points out that it is, after all, only a legal system like any other.
The Mosaic Law is the highest representation of Gods +R, but as a system of justification it is no better than any other legal system.

Purpose for the Coming of the Son

4:5 so that He might redeem those who were under the Law, (sub con (purpose) i[na "so that; for the purpose that" + A A S 3s evxagora,zw exagoradzo "he might redeem/ set free" + Ac M P d.a. o` "those" + prep w/ Ac M S u`po, no,moj "under law" ) that we might receive the adoption as sons. (sub con i[na "so that" + A A S 1p avpolamba,nw apolambano "we might receive from a source" + Ac F S w/d.a. h` ui`oqesi,a huiothesia "the adoption as sons")

The purpose for the Son of Gods appearing as a man and living under the Law is stated in two parallel purpose (hina) clauses.
The specific purpose was in order to set free from slavery those who were under the curse/slavery of the Law.
Rom 8:3-4 is a complement to these verses.
By the absence of the definite article, Paul again includes not only Jews who were under the Mosaic Law, but also Gentiles who were under legal restrictions of a different sort (guardians, custodians, prison guards, etc).
Rom 2:14 makes it clear all mankind, Jew or Gentile, would have to earn salvation by 100% compliance of Gods +R standards, if it were not for the Redemptive acts of the Son.
The purpose of Christs redeeming work was that both Jews and Gentiles (quite emphatically Gentiles) should receive this instatement as sons.
Adoption, though not found as a legal term in the Mosaic Law, was well known as a binding legal practice. Gen 48:5-6
Also see the relationship of God and Israel, e.g. Hos 11:1 "When Israel was a youth I loved him, And out of Egypt I called My son."
And Paul uses the metaphor of adoption to Israel in Rom 9:4 "who are Israelites, to whom belongs the adoption as sons"
Greek and (especially) Roman law were well-acquainted with this institution.
Once adopted into the new family, the son was in all legal respects on a level with those born into the family; in fact, under Roman law, the adopted sons legal rights were protected to a higher degree than the natural born sons.
Opposite the teaching of Mormonism, Hinduism, Pantheism etc. we could never achieve this status on our own we were not born children of God nor can we work our way into that position.
To make our adoption legal, Jesus the natural Son by had to bear the full obligation of the Law in life as well as the curse of the Law in death. 3:13
But before we could be adopted, we had to be purchased from our enslavement to sin.
Following the metaphor, in which only male children were granted a portion of the inheritance, Paul uses "adoption as sons", but of course women are also fully heirs of the Plan of God.
As adopted sons, we are made members of the Royal Family of God, and share in the inheritance of Jesus Christ, the Heir of all things. Heb 1:2 "in these last days has spoken to us in His Son, whom He appointed heir of all things, through whom also He made the world." note : "in His son" could be an instrumental, therefore translated "by a son"
Jesus Christ will distribute His inheritance proportionally to those who obey Him. Rev 22:12 "Behold, I am coming quickly, and My reward is with Me, to render to every man according to what he has done."
The full benefits will be realized at the Rapture/Bema Seat. Rom 8:23 "And not only this, but also we ourselves, having the first fruits of the Spirit, even we ourselves groan within ourselves, waiting eagerly for our adoption as sons, the redemption of our body."
Since slaves do not receive an inheritance with the sons, since we have been redeemed from slavery and are now accorded the full status of sons, since the requirements of a legal system (any system) no longer apply to us, why would the Galatians (or any believer) seek to be justified by works apart from faith?

Our New Heritage

4:6 And because you are sons, (c.c. de, "and now" + c.c. o[ti "because; that" + P I 2p eivmi, "you are" + N M P ui`o,j "sons") God has sent forth the Spirit of His Son (N M S w/d.a. o` qeo,j "the God" (Father) + A A I 3s evxaposte,llw "sent out on a mission/ with a purpose" + Ac N S w/d.a. to. pneu/ma pneuma "the spirit" + G M S w/d.a. o` ui`o,j "of the son" + G M S pro auvto,j "of him" (Father)) into our hearts, crying, "Abba! Father!" (prep w/ Ac F P eivj h` kardi,a kardia "the hearts" + G P pro evgw, "of us/ our" + P A P Ac N S kra,zw kradzo "crying out" (indicates intensity) + V M S Abba Abba "Daddy" (Aramaic loan word, affectionate term, like our Poppa or Daddy) + V M S w/ d.a. o` path,r "the Father")

Our adoption having been effected, we are partakers of all that Jesus had in His humanity, including the Holy Spirit to the full extent possible. Jn 3:34 "For He whom God has sent speaks the words of God; for He gives the Spirit without measure."
God the Father, after having sent the Son, sent the Indwelling Holy Spirit to live in all Church Age believers, as the Seal of our adoption. Eph 1:13-14
"The Spirit of His Son" refers to the fact that while on earth, Jesus had full measure of the Holy Spirits ministry. Lk 4:1 "Jesus, full of the Holy Spirit, returned from the Jordan and was led around by the Spirit in the wilderness"
The same word is used for the Fathers sending of the Son and Spirit, again indicating the Sovereignty of our new Parent.
Jesus also took an active part in sending the Holy Spirit. Jn 15:26 "When the Helper comes, whom I will send to you from the Father, that is the Spirit of truth who proceeds from the Father, He will testify about Me,"
When we are in Fellowship, Gods great love for us is "poured out within our hearts through the Holy Spirit who was given to us". Rom 5:5
"Hearts" does not refer to the physical organ that pumps blood, rather it refers to the brain-computer and central nervous system, since it is there that He manifests His greatest influence. (in Hebrew thought, the heart refers to the center of activity, as in "the heart of the matter")
Because we are now sons, we no longer have to address God as if we were a slave, asking for permission or forgiveness.
Now we can approach the Sovereign of the Universe in affectionate intimacy.
He will do no less than the greatest and highest for His children. Lk 11:13 "If you then, being evil, know how to give good gifts to your children, how much more shall your heavenly Father give the Holy Spirit to those who ask Him?"
Because we are children of God, we can go directly to God the Father in prayer, and we can do so boldly. Heb 4:16 "Therefore let us draw near with confidence to the throne of grace"
The Greek syntax indicates that it is the Holy Spirit who cries out He does so on our behalf. Rom 8:26 "In the same way the Spirit also helps our weakness; for we do not know how to pray as we should, but the Spirit Himself intercedes for us with groanings too deep for words"
The believer himself may also call out "Abba!" it is a term of trust and endearment, of dependence and confidence given to us because of our adoption. Rom 8:15 "For you have not received a spirit of slavery leading to fear again, but you have received a spirit of adoption as sons by which we cry out, Abba! Father!"
It is also noteworthy that both here and Rom 8:15 the verb for "cry out" is kra,zw kradzo , a word that indicates intensity of emotion.
It has to do with any situation of internal or external compulsion. cp Mk 14:36 "And He was saying, Abba! Father! All things are possible for You; remove this cup from Me; yet not what I will, but what You will." also cp Mt 14:30 "But seeing the wind, he became frightened, and beginning to sink, he cried out, Lord, save me!"
No longer must we approach God in fear of failure, we can now take advantage of what has been done for us.
The literal Greek, "Abba the Father" denotes both His affection and absolute sovereignty, His generous grace and His complete authority in our lives.
Legalists would seek to deny believers that relationship of love and trust.

The Believers New Status

4:7 Therefore you are no longer a slave, but a son; (adv w[ste hoste "therefore; for this reason" + P I 2s eivmi, "you are" + adv ouvke,ti ouketi "no longer" + N M S dou/loj doulos "a slave" + strong advers avlla, "but; rather" + N M S ui`o,j " a son") and if a son, then an heir through God. (c.c. de, "and/ now" + sub con eiv "if/ since" + N M S ui`o,j "a son" + adj c.c. kai, "also" + N M S klhrono,moj kleronomos "an heir" + prep w/ G M S dia, qeo,j "through God" (indicates agency) )

Based on the information of verse 6, each believer should recognize the new status in which God has placed them.
Just as no slave had the right or privilege of addressing their master/owner as "Daddy", so also no son had the same obligations as a slave to serve without recompense, at the whim of their owner, with no hope of future glory.
Logically, if we are now able to address the Sovereign of the Universe in affectionate terms, we are no longer under legal restrictions to attempt to please Him and receive His benefits.
They are ours for the asking (as long as we ask on His terms, not the flesh).
The singular person of "you are" is meant to emphasize that each one of us is equally accorded this status, and for the same reasons.
The fact that under Graeco-Roman law, only males could inherit a portion of the estate (following the analogy) does not mean female Christians are any less an heir. 1Pe 3:7 "You husbands likewise, live with your wives in an understanding way, as with a weaker vessel, since she is a woman; and grant her honor as a fellow heir of the grace of life, so that your prayers may not be hindered."
It also follows that if we are already fully accounted as adopted children, we are also fully qualified to receive that part of the inheritance our Father has reserved for us (which is based on the measure to which we seek to glorify God, not how "good" we are).
The word translated "if" leaves no room for doubt it could be translated "since", as it refers to a fact, not a potential.
No longer must we try to please God by our own merits (a slave), we can take advantage of the fact that, in Christ, we are His adopted children and free from the requirements of the taskmaster and prison guard known as law, the guardian of "what does society say?", or manager of our conscience.
Thus the contrast between son and slave: the son shares the nature of the father, the slave does not; the son obeys out of love, the slave out of fear.
"Through God" indicates it is because of the actions of God the Father, Son, and Holy Spirit that we are in this blessed status, not because of our own worthiness.
However, our input and action within the Plan of God, under FHS, will determine our share of the inheritance. Rom 8:17 "and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him."
The implication is clear: since we are sons and heirs of God already, it would be stupid to place ourselves under the yoke of slavery trying to achieve that sonship and inheritance. 5:1

Past and Present Status

4:8 However at that time, when (str advers avlla, "but/ rather" + adv to,te "at that time; when") you did not know God, (ptcl of contrast me,n (not translated) "on the one hand" + neg ptcl w/ Pf A P N M P ouvk oi=da "you were not knowing" (oida refers to knowing by experience; something learned and remembered") + Ac M S qeo,j "God" (absence of d.a. means any member of the Godhead)) you were slaves to those which by nature are no gods. (A A I 2p douleu,w "you were enslaved" + D M P d.a. o` "to those things" + I F S fu,sij phusis "by means of nature/ natural characteristics/ essence" + neg ptcl w/ P A P D M P mh. eivmi, "are not being" (part = continuous action they continue, to this day, not to be") + D M P qeo,j "gods")

4:9 But now that you have come to know God, (weak advers de, "but" (connects w/ me,n above, "on the other hand") + adv nu/n "now" + A A P N M P ginw,skw "having recognized; having come to know" + Ac M S qeo,j "God") or rather to be known by God, (weak advers de, "and yet" + comp adv ma/llon mallon "even more; more than that" + A P P N M P ginw,skw "having been known" + prep w/G M S u`po, qeo,j "by God" (prep literally means "under", in the sense that He knew us before we knew Him)) how is it that you turn back again to the weak and worthless elemental things, (inter ptcl pw/j pos "how" + P A I 2p evpistre,fw epistrepho "you return/turn back to" + adv pa,lin "again" + prep w/ Ac N P adj w/d.a. evpi, to, avsqenh,j asthenes "to (prep has idea of contact or embrace) the weak/ infirm/ feeble" + c.c. kai, "and" + Ac N P adj ptwco,j ptochos "poor; destitute; beggarly (KJV)"(from the word "to crouch" hence a beggar possessing nothing of any value) + Ac N P stoicei/on stoicheion "elemental principles") to which you desire to be enslaved all over again? (D N P rel pro o[j "to which things" + P A I 2p qe,lw "you desire/wish" + P A If douleu,w douleuo "to be enslaved" + adv pa,lin "again" + adv a;nwqen anothen "anew; from a new beginning")

Paul narrows his argument; not only were we slaves, we were not even slaves of God, we were slaves to those things which are obviously not worthy of worship.
Moses was called the "servant of God" (1Chr 6:49), and Paul called himself and his companions the same (2Cor 6:4) as an indication of their high degree of obedience to Him.
But pre-salvation mankind is not in any sense related to or in service to the One Person that deserves their loyalty.
We were known through the foreknowledge of God from eternity past and predestined to an adoption, but until we believed the Gospel, we were not in any sense connected with God.
A person may claim to understand or know God, they may even know something about Him (+R, holiness, etc.), but they do not know Him in the most important sense.
Their slavery or service is reserved for those things that naturally are unworthy.
Paul uses the same word here as in 2:15 (fu,sij phusis) to indicate those things that are, by their own attributes, not godlike in any way.
Compare the exhortation given to the people of Lystra in Ac 14:15 to "turn from these vain things to a living God", as well as Yahwehs argument of Dt 32:21.
Just as the Essence of God, His nature, demands worship as the only perfect Being, the essence of pre-salvation religions and philosophies demand rejection in the light of the Truth.
Compare Labans plight in Gen 31:30b "why did you steal my gods?" if they could be stolen, how powerful were they?
All unregenerate people serve things which, by their nature, are non-gods. 1Co 8:4-5
This includes not only literal idols of wood and stone, but also concepts and religious systems that are worthless for justification or salvation.
But at the point of salvation, man goes from complete ignorance of God to an understanding and recognition of His Essence.
So Paul contrasts the current status of his readers with their pre-salvation ignorance "having come to know God".
In their past they had worshipped false gods and idols, which were in reality only demons and "so called gods". cp 1Cor 8:5 "For even if there are so-called gods whether in heaven or on earth, as indeed there are many gods and many lords"
This is also the meaning of Eph 2:12 "remember that you were at that time separate from Christ, excluded from the commonwealth of Israel, and strangers to the covenants of promise, having no hope and without God in the world."
Pauls immediate correction from the active to the passive of "know" emphasizes the Divine initiative; He called us. cp 1 Jn 4:10 "In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins."
God, who is OmSc, knows all there is to know about everyone; there is, however, a sense in which He does not know or recognize the unbeliever. Mt 7:23 "And then I will declare to them, I never knew you; DEPART FROM ME, YOU WHO PRACTICE LAWLESSNESS."
The active of "know" focuses on salvation from mans perspective, the passive views salvation from Gods perspective, which is even more important. cp 2Ti 2:19
The Galatian Christians had relapsed into bondage and slavery to legal requirements, when they accepted the Judaizers gospel of works.
Their former pagan practices had been performed in the vain attempt to please their gods, now they sought again to perform works to please the true God.
Their current system of legalistic rituals was no better than overt paganism in principle they were identical because they required strict observance of rituals, laws and human viewpoint rules with a view toward gaining the approbation of God.
Neither system had been of value before, why would it be now?
The word "elemental principles" (stoicei/on stoicheion) which was seen in vs 3, is also used in Col 2:8, 20 as a reference to man made philosophies and stringent legalistic practices that have the appearance of wisdom but are actually of no value.
Their former bondage was to counterfeit deities, the bondage to which they have returned to is the false interpretation of the Law as being necessary, or even qualified, to produce justification.
To Paul, and any adjusted believer, the legalist is no better than a pagan priest supervising the worshippers of demonic gods.
The system was different, but the effect was the same the status of slave instead of heir.
The former kept them from a knowledge of salvation, the present kept them from maturity and a full knowledge of God.
Any system that separates believer or unbeliever from adjustment to God is classified as elemental principles of the world.
Those principles are weak and sickly, possessing no strength to deliver one from the curse of the Law (Ph1), or to provide an inheritance (Ph2).
They are also "beggarly", poor, and destitute of value in and of themselves.
As seen in 2:10, the word is also used as a reference to those who are financially burdened, without the means to pay for their basic necessities.
So the elemental principles cannot help us reach God, they are too sick and weak; they cannot acquire for us anything worthy, they are without merit of their own.
All they can contribute is enslavement.
It is important to see that such enslavement is voluntary, the volition of the individual is involved "you desire to be enslaved".
Obviously, the Galatians did not consciously choose enslavement, but they needed to realize that was the inevitable conclusion.
Negative volition to the Ph1 gospel is an expression of the individuals desire to be enslaved to false gods; in the Ph2 sense it expresses the pride of the one who thinks they can be as good as God of their own merit and works.
Both aspects lead to misery, self-defeat, and inner turmoil why would anyone want to live that way when spiritual freedom, true peace, and an inheritance above all we can imagine is available?
Application: under the FHS we should seek to fulfill Gods will for our lives and avoid sin, but failures (great or small) do not hinder us from achieving the inheritance God has provided us it is by His grace we were saved, and by His grace we will receive SG₃.
The use of the word a;nwqen anothen "from a new beginning" points to the fact that upon salvation mankind is set free from legalistic requirements, but the Galatians were seeking to reinstate that slavery after having been set free.
This is the curse all legalists face slavery, and that self-imposed.

An Example

4:10 You observe days and months and seasons and years. (P M I 2p parathre,w paratereo "you observe diligently" + Ac F P h`me,ra hemera "days" + c.c. kai, "and" + Ac M P mh,n men "months" + c.c. kai, "and" + Ac M P kairo,j kairos "times/ seasons" (viewed as an occasion rather than extent) + c.c. kai, "and" + Ac M P evniauto,j eniautos "years")

Here is an example of the weak and beggarly elemental principles the Judaizers had introduced, drawing the Galatian believers away from the purity and simplicity of Christ.
The Galatians had evidently not submitted to circumcision yet, but had already begun celebrating the Jewish religious calendar.
The Middle Voice of "observe" indicates they were scrupulously paying attention, as if it were a critical necessity.
Some Jewish Christians continued to observe the sacred occasions of the Torah simply from force of habit Paul made allowance for this in deference to the weaker believer principle. cp Rom 14:1-6
"Days" includes weekly Sabbaths, daily fasts, and minor feasts lasting only one day.
"Months" refers to monthly recurring celebrations, such as the one at the beginning of each new month. cp Num 28:11 "Then at the beginning of each of your months you shall present a burnt offering to the LORD"
"Times" refers to the major events lasting more than one day, such as Passover, Pentecost, and Tabernacles.
"Years" refers to the sabbatical years (every seventh year) and the Year of Jubilee (every fiftieth year).
The year 47-48 AD was a Jewish Sabbatical year, so it is possible the Galatians had been influenced to observe it as such.
These calendar rituals anticipated the reality of their fulfillment in Jesus Christ; they were but a shadow of the reality that is Jesus Christ.
They were commanded by God for the Age of Israel, but once their typology was fulfilled, they became inappropriate for the Church Age.
They were done away with, along with the Law, at the Day of Pentecost, the beginning of the Age of Fulfillment. cp Mt 5:17 "Do not think that I came to abolish the Law or the Prophets; I did not come to abolish but to fulfill."
Paul gives the same warning in Col 2:16-17, since Christ has removed the necessity of any ritual observance in connection with the Mosaic Law.
Paul himself did observe certain calendar rituals, so as to keep the door open for Jewish evangelism. cp 1Cor 16:8 ("But I will remain in Ephesus until Pentecost;")
But for Gentile Christians to adopt them as matters of legal obligation was quite another matter.
There is a world of difference between observances that occur as a part of false teaching and deception, and strictly unnecessary observances done in good faith (where there is no doctrinal error on the part of those so engaged).
In the Romans reference, he is content to live and let live; here and in Colossians he is not content only to disagree, he accuses his opponents of deceitfulness.