What Does Galatians 4:10 Mean?

(10) **Ye observe.**—A compound word, signifying not only “to observe,” but “to observe *scrupulously.”* The word is used by Josephus in his paraphrase of the fourth commandment: “Remember the sabbath day to *keep* it holy” (*Ant. iii.* 5, § 5). **Days**—*i.e.,* in the first instance and especially, the Jewish sabbaths; but other fasts or festivals which occupied a single day may be included. **Months.**—The description mounts in an ascending scale—days, months, seasons, years. The “months,” however, mean really “the first day of the month,” the “new moon.” (See Leviticus 23:24; Numbers 28:11; Psalm 81:3.) **Times.**—*Seasons*: such as the Passover, Pentecost, and the Feast of Tabernacles. **Years.**—Such as the sabbatical year and the year of jubilee. The Apostle is giving a list which is intended to be exhaustive of all Jewish observances, so that it would not necessarily follow that the Galatians had actually kept the year of jubilee, or even that it was kept literally by the Jews at this time. As to the bearing of this passage on the general question of the observance of seasons, it is to be noticed that the reference is here to the adoption by the Galatians of the *Jewish* seasons as a mark of the extent to which they were prepared to take on themselves the burden of the Mosaic law. It does not necessarily follow that the observance of Christian seasons is condemned. At the same time, it is quite clear that St. Paul places all such matters under the head of “elements” or “rudiments.” They belong to the lowest section of Christian practice, and the more advanced a Christian is the less he needs to be bound by them. This, again, is qualified by the consideration that it is dangerous for any one individual to assume his own advanced condition, and to think himself able to dispense with the safeguards which his brother-Christians require. It is safest to follow the general rule of the Church, so long as it is done *intelligently*—*i.e.,* with a consciousness of the reason and expediency of what is done, and not in a spirit of mere mechanical routine. The comparison between the literal and the spiritual observance of seasons, and the superiority of the latter as the more excellent way, is well brought out by Origen in some comments upon this passage: “If it be objected to us on this subject that we are accustomed to observe certain days—as, for example, the Lord’s Day, the Preparation, the Passover, or Pentecost—I have to answer that, to the perfect Christian—who is ever in his thoughts, words, and deeds serving his natural Lord, God the Word—all his days are the Lord’s, and he is always keeping the Lord’s Day. He, also, who is unceasingly preparing himself for the true life, and abstaining from the pleasures of this life which lead astray so many, such a one is always keeping the Preparation Day. Again, he who considers that ‘Christ our Passover was sacrificed for us,’ and that it is his duty to keep the feast by eating of the flesh of the Word, never ceases to keep the Paschal Feast. And, finally, he who can truly say: ‘We are risen with Christ,’ and ‘He hath exalted us, and made us sit with Him in heavenly places in Christ,’ is always living in the season of Pentecost . . . But the majority of those who are accounted believers are not of this advanced class; but from being either unable or unwilling to keep every day in this manner, they require some sensible memorial to prevent spiritual things from passing away altogether from their minds” (*Against Celsus,* viii. 22, 23).