The Meaning of Galatians 4:14 Explained

Galatians 4:14

KJV: And my temptation which was in my flesh ye despised not, nor rejected; but received me as an angel of God, even as Christ Jesus.

YLT: and my trial that is in my flesh ye did not despise nor reject, but as a messenger of God ye did receive me -- as Christ Jesus;

Darby: and my temptation, which was in my flesh, ye did not slight nor reject with contempt; but ye received me as an angel of God, as Christ Jesus.

ASV: and that which was a temptation to you in my flesh ye despised not, nor rejected; but ye received me as an angel of God, even as Christ Jesus.

KJV Reverse Interlinear

And  my  temptation  which was in  my  flesh  ye despised  not,  nor  rejected;  but  received  me  as  an angel  of God,  [even] as  Christ  Jesus. 

What does Galatians 4:14 Mean?

Context Summary

Galatians 4:12-20 - Truthful And Devoted Dealing
How great a loss is it when we allow ourselves to be diverted from the simplicity of faith to trust in ceremonies, rites, and a prescribed routine! Inevitably these bring us into bondage. Let us therefore not pay slavish attention to the outward, but seek to have Christ within, and from within He will become the energy and passion of a new life. Each time we yield to the prompting of His Spirit, there is less of self and more of Him.
In Galatians 4:15 we perhaps have a hint as to the nature of Paul's thorn in the flesh. This reference has led many to suppose that he suffered from acute ophthalmia, or inflammation of the eyes. But nothing diverted him from his soul-travail on behalf of his converts, Galatians 4:19. What a beautiful analogy we may trace between the formation of Christ in the soul and the formation of a chick in the egg! At first the tiny germ of life is hardly discernible amid the viscous matter in which it floats; but, day by day, there is less of this and more of the tiny creature which is being formed. So in regeneration the life of Christ is implanted, which will continue to increase until all of self will be lost in the one infilling Presence. [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 4:14

A temptation to you in my flesh [τον πειρασμον υμων εν τηι σαρκι μου]
“Your temptation (or trial) in my flesh.” Peirasmon can be either as we see in James 1:2, James 1:12. If trial here, it was a severe one. [source]
Nor rejected [ουδε εχεπτυσατε]
First aorist active indicative of εκπτυω — ekptuō old word to spit out (Homer), to spurn, to loathe. Here only in N.T. Clemen (Primitive Christianity, p. 342) thinks it should be taken literally here since people spat out as a prophylactic custom at the sight of invalids especially epileptics. But Plutarch uses it of mere rejection. As an angel of God (ως αγγελον τεου — hōs aggelon theou), as Christ Jesus (ως Χριστον Ιησουν — hōs Christon Iēsoun). In spite of his illness and repulsive appearance, whatever it was. Not a mere “messenger” of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts 14:12.). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium. [source]
As an angel of God [ως αγγελον τεου]
In spite of his illness and repulsive appearance, whatever it was. Not a mere “messenger” of God, but a very angel, even as Christ Jesus. We know that at Lystra Paul was at first welcomed as Hermes the god of oratory (Acts 14:12.). But that narrative hardly applies to these words, for they turned against Paul and Barnabas then and there at the instigation of Jews from Antioch in Pisidia and Iconium. [source]
My temptation which was in my flesh [τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου]
The correct reading is πειρασμὸν ὑμῶν yourtemptation. The trial to which they were subjected by his bodily infirmity (Galatians 4:13), and which might have tempted them to treat him with indifference. [source]
Ye despised not nor rejected [οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε]
Commonly explained by making both verbs govern your temptation. Thus the meaning would be: “You were tempted to treat my preaching contemptuously because of my bodily infirmity; but you did not despise nor reject that which was a temptation to you.” This is extremely far fetched, awkward, and quite without parallel in Paul's writings or elsewhere. It does not suit the following but received me, etc. It lays the stress on the Galatians' resistance of a temptation to despise Paul; whereas the idea of a temptation is incidental. On this construction we should rather expect Paul to say: “Ye did despise and repudiate this temptation.” Better, make your temptation, etc., dependent on ye know (Galatians 4:13); place a colon after flesh, and make both verbs govern me in the following clause. Rend. “Ye know how through infirmity of the flesh I preached the gospel to you the first time, and (ye know) your temptation which was in my flesh: ye did not despise nor reject me, but received me.” The last clause thus forms one of a series of short and detached clauses beginning with Galatians 4:10. Ὁυκ ἐξουθενήσατε yedid not set at nought, from οὐδέν nothingThe form οὐθέν occurs Luke 22:35; Luke 23:14; Acts 19:27; Acts 26:26; 1 Corinthians 13:2; 2 Corinthians 11:8. For the compound here, comp. Luke 18:9; Luke 23:11; Acts 4:11; 2 Corinthians 10:10. oClass. Ἑξεπτύσατε spurnedN.T.oLit. spat out. A strong metaphor, adding the idea of contempt to that of setting at nought. Comp. Hom. Od. v. 322; Aristoph. Wasps, 792. The two verbs express contemptuous indifference. Ἑμέσαι tovomit, as a figure of contemptuous rejection, is found in Revelation 3:16. The simple πτύειν tospit only in the literal sense in N.T. Mark 7:33; Mark 8:23; John 9:6, and no other compound occurs. [source]
As an angel []
Bengel says: “The flesh, infirmity, temptation, are known to angels; wherefore to receive as an angel is to receive with great veneration.” [source]
As Jesus Christ []
With even higher honor than an angel. Comp. Matthew 10:40; John 13:20. [source]

Reverse Greek Commentary Search for Galatians 4:14

Acts 13:14 Sat down [εκατισαν]
Ingressive aorist active indicative, took their seats as visiting Jews, possibly in the seats of the rabbis (J. Lightfoot). Whether they expected to be called on or not, they were given the opportunity as prominent visitors. The Pisidian Antioch was really in Phrygia, but towards Pisidia to distinguish it from Antioch on the Maeander (Ramsay, Church in the Roman Empire, p. 25). It was a colony like Philippi and so a free city. If Paul is referring to South Galatia and not North Galatia in Galatians 4:13 when he says that his preaching in Galatia at first was due to illness, then it was probably here at Pisidian Antioch. What it was we have no means of knowing, though it was a temptation in his flesh to them so severe that they were willing to pluck out their eyes for him (Galatians 4:14.). Opthalmia, malaria, epilepsy have all been suggested as this stake in the flesh (2 Corinthians 12:7). But Paul was able to preach with power whatever his actual physical condition was. [source]
Acts 14:12 Barnabas, Jupiter [τον αρναβαν Δια]
Because Barnabas was the older and the more imposing in appearance. Paul admits that he was not impressive in looks (2 Corinthians 10:10). And Paul, Mercury (τον δε Παυλον ερμην — ton de Paulon Hermēn). Mercury (ερμης — Hermēs) was the messenger of the gods, and the spokesman of Zeus. ερμης — Hermēs was of beautiful appearance and eloquent in speech, the inventor of speech in legend. Our word hermeneutics or science of interpretation comes from this word (Hebrews 7:2; John 1:38). Because he was the chief speaker Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Galatians 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality. [source]
Acts 14:12 Because he was the chief speaker [επειδη αυτος ην ο ηγουμενος του λογου]
Paul was clearly “the leader of the talk.” So it seemed a clear case to the natives. If preachers always knew what people really think of them! Whether Paul was alluding to his experience in Lystra or not in Galatians 4:14, certainly they did receive him as an angel of God, as if “Mercury” in reality. [source]
Acts 14:27 He had opened a door of faith unto the Gentiles [ηνοιχεν τοις ετνεσιν τυραν πιστεως]
Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
Acts 14:27 Rehearsed [ανηγγελλον]
Imperfect active. It was a long story for they had many things to tell of God‘s dealings “with them” Paul could recount some of the details given later in 2 Corinthians 11. And how (και οτι — kai hoti). Or “and that” in particular, as the upshot of it all. He had opened a door of faith unto the Gentiles Three times in Paul‘s Epistles (1 Corinthians 16:9; 2 Corinthians 2:12; Colossians 4:3) he employed the metaphor of “door,” perhaps a reminiscence of the very language of Paul here. This work in Galatia gained a large place in Paul‘s heart (Galatians 4:14.). The Gentiles now, it was plain, could enter the kingdom of God (Acts 14:22) through the door of faith, not by law or by circumcision or by heathen philosophy or mythology. [source]
2 Corinthians 10:10 Weighty and strong [πησιν]
These adjectives can be uncomplimentary and mean “severe and violent” instead of “impressive and vigorous.” The adjectives bear either sense. His bodily presence (βαρειαι και ισχυραι — hē parousia tou sōmatos). This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs). His speech of no account Perfect passive participle of ο λογος εχουτενημενος — exoutheneō to treat as nothing (cf. 1 Corinthians 1:28). The Corinthians (some of them) cared more for the brilliant eloquence of Apollos and did not find Paul a trained rhetorician (1 Corinthians 1:17; 1 Corinthians 2:1, 1 Corinthians 2:4; 2 Corinthians 11:6). He made different impressions on different people. “Seldom has any one been at once so ardently hated and so passionately loved as St. Paul” (Deissmann, St. Paul, p. 70). “At one time he seemed like a man, and at another he seemed like an angel” (Acts of Paul and Thecla). He spoke like a god at Lystra (Acts 14:8-12), but Eutychus went to sleep on him (Acts 20:9). Evidently Paul winced under this biting criticism of his looks and speech. [source]
2 Corinthians 10:10 His bodily presence [βαρειαι και ισχυραι]
This certainly is uncomplimentary. “The presence of his body.” It seems clear that Paul did not have a commanding appearance like that of Barnabas (Acts 14:12). He had some physical defect of the eyes (Galatians 4:14) and a thorn in the flesh (2 Corinthians 12:7). In the second century Acts of Paul and Thecla he is pictured as small, short, bow-legged, with eye-brows knit together, and an aquiline nose. A forgery of the fourth century in the name of Lucian describes Paul as “the bald-headed, hook-nosed Galilean.” However that may be, his accusers sneered at his personal appearance as “weak” (η παρουσια του σωματος — asthenēs). [source]
Galatians 4:12 Ye have not injured me at all [οὐδέν με ἠδικήσατε]
This translation misses the force of the aorist, and conveys a wrong impression, that Paul, up to this time, had received no wrong at the hands of the Galatians. This was not true. The reference is to his earlier relations with the Galatians, and is explained by Galatians 4:13, Galatians 4:14. Rend. ye did not injure me at all. Ye did not injure me then, do not do so now. [source]

What do the individual words in Galatians 4:14 mean?

and the test of you in the flesh of me not you did despise [me] nor reject [me] with contempt but as an angel of God you received me even as Christ Jesus
καὶ τὸν πειρασμὸν ὑμῶν ἐν τῇ σαρκί μου οὐκ ἐξουθενήσατε οὐδὲ ἐξεπτύσατε ἀλλὰ ὡς ἄγγελον Θεοῦ ἐδέξασθέ με ὡς Χριστὸν Ἰησοῦν

πειρασμὸν  test 
Parse: Noun, Accusative Masculine Singular
Root: πειρασμός  
Sense: an experiment, attempt, trial, proving.
ὑμῶν  of  you 
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural
Root: σύ  
Sense: you.
σαρκί  flesh 
Parse: Noun, Dative Feminine Singular
Root: σάρξ  
Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts.
μου  of  me 
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ἐξουθενήσατε  you  did  despise  [me] 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: ἐξουθενέω 
Sense: to make of no account, despise utterly.
οὐδὲ  nor 
Parse: Conjunction
Root: οὐδέ  
Sense: but not, neither, nor, not even.
ἐξεπτύσατε  reject  [me]  with  contempt 
Parse: Verb, Aorist Indicative Active, 2nd Person Plural
Root: ἐκπτύω  
Sense: to spit out.
ἄγγελον  an  angel 
Parse: Noun, Accusative Masculine Singular
Root: ἄγγελος  
Sense: a messenger, envoy, one who is sent, an angel, a messenger from God.
Θεοῦ  of  God 
Parse: Noun, Genitive Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
ἐδέξασθέ  you  received 
Parse: Verb, Aorist Indicative Middle, 2nd Person Plural
Root: δέχομαι  
Sense: to take with the hand.
με  me 
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular
Root: ἐγώ  
Sense: I, me, my.
ὡς  even  as 
Parse: Adverb
Root: ὡς 
Sense: as, like, even as, etc.
Χριστὸν  Christ 
Parse: Noun, Accusative Masculine Singular
Root: Χριστός  
Sense: Christ was the Messiah, the Son of God.
Ἰησοῦν  Jesus 
Parse: Noun, Accusative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.