Galatians 4:17

Galatians 4:17 in Multiple Translations

Berean Standard Bible BSB

Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them.

King James Version KJV

They zealously affect you, but not well; yea, they would exclude you, that ye might affect them.

American Standard Version ASV

They zealously seek you in no good way; nay, they desire to shut you out, that ye may seek them.

Bible in Basic English BBE

Their interest in you is not good; but their desire is that you may be shut out, so that you may go after them.

Free Bible Version FBV

These people are keen to gain your support, but not for any good reasons. On the contrary, they want to keep you away from us so that you will enthusiastically support them.

Geneva Bible 1599 GNV

They are ielous ouer you amisse: yea, they woulde exclude you, that ye shoulde altogether loue them.

Young's Literal Translation YLT

they are zealous for you — [yet] not well, but they wish to shut us out, that for them ye may be zealous;

World English Bible WEB

They zealously seek you in no good way. No, they desire to alienate you, that you may seek them.

Noah Webster Bible WBS

They zealously affect you, but not well; for, they would exclude you, that ye may affect them.

Douay-Rheims 1899 DRV

They are zealous in your regard not well: but they would exclude you, that you might be zealous for them.

Translation for Translators T4T

Those who are insisting on obeying Jewish rules are eagerly showing interest in you, but what they are doing is not good. They even want you not to associate with me and other true believers, because they want you to eagerly show interest in them, not in us.

Plain English Version PEV

Some people want you to follow the Jewish law, and they are trying hard to get you to join them. But that will not be good for you. They just want to pull you away from me. They want you to listen only to them, nobody else.

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Berean Amplified Bible — Galatians 4:17

BAB

Word Study

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Galatians 4:17 Interlinear (Deep Study)

BIB

GRK ζηλουσιν υμας ου καλως αλλα εκκλεισαι υμας θελουσιν ινα αυτους ζηλουτε

ζηλουσιν zēloō G2206 be eager Verb-PAI-3P

υμας su G4771 you Pron-2AP

ου ou G3756 no Particle-N

καλως kalōs G2573 well Adv

αλλα alla G235 but Conj

εκκλεισαι ekkleiō G1576 to exclude Verb-AAN

υμας su G4771 you Pron-2AP

θελουσιν thelō G2309 to will/desire Verb-PAI-3P

ινα hina G2443 in order that/to Conj

αυτους autos G846 it/s/he Pron-APM

ζηλουτε zēloō G2206 be eager Verb-PAS-2P

Greek Word Study

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Greek Word Reference — Galatians 4:17

ζηλουσιν zēloō G2206 "be eager" Verb-PAI-3P

To be eager means to have a strong desire or feeling for something, like being jealous or enthusiastic. In 1 Corinthians 12:31 and 14:1, it's about seeking something eagerly, while in Acts 7:9, it's about being jealous. This feeling can be positive or negative.

Definition: ζηλόω, -ῶ [in LXX chiefly for קָנָא pi. ;] __1. to burn with envy or jealousy, to be jealousy: absol., Act.7:9 17:5, 1Co.13:4, Jas.4:2 (R, mg., cf. Mayor, in l). __2. to seek or desire eagerly: with accusative of thing(s), 1Co.12:31 14:1 14:39 (cf. Sir.50:18, Wis.1:12); with accusative of person(s), 2Co.11:2, Gal.4:17; pass., Gal.4:18.† (AS)

Usage: Occurs in 10 NT verses. KJV: affect, covet (earnestly), (have) desire, (move with) envy, be jealous over, (be) zealous(-ly affect) See also: 1 Corinthians 12:31; Acts 7:9; James 4:2.

υμας su G4771 "you" Pron-2AP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

καλως kalōs G2573 "well" Adv

To do something kalos means to do it well or rightly, as in Luke 6:48 and 1 Corinthians 14:17, often with a moral tone.

Definition: καλῶς adv. (καλός), [in LXX for parts and derivatives of יָטַב ;] finely, rightly, well: Luk.6:48, 1Co.14:17, Gal.4:17 5:7, Jas.2:3; λέγειν, λαλεῖν, etc., Mat.15:7, Mrk.7:6 12:28, Luk.6:26 20:39, Jhn.4:17 8:48 13:13 18:23, Act.28:25; as exclamation of approval, Mrk.12:32, Rom.11:20; κ. ποιεῖν, Mat.12:12, 1Co.7:37-38 Jas.2:8, 19; with dative of person(s) (cl. accusative; WM, § 32, 1 β), Luk.6:27; with accusative of thing(s), Mrk.7:37; with ptcp., Act.10:33 (M, Pr., 131), Php.4:14, 2Pe.1:19, 3Jn.6; προϊστάναι (-ασθαι), 1Ti.3:4 3:12 5:17; διακονεῖν, 1Ti.3:13; ἀνατρέφεσθαι, Heb.13:18; ironically, Mrk.7:9, 2Co.11:4 (but see CGT, in l); κ. ἔχειν, to be well: Mrk.16:18. Compar., κάλλιον (for superl., B1., § 44, 3), very well: Act.25:10.† (AS)

Usage: Occurs in 36 NT verses. KJV: (in a) good (place), honestly, + recover, (full) well See also: 1 Corinthians 7:37; John 4:17; Hebrews 13:18.

αλλα alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εκκλεισαι ekkleiō G1576 "to exclude" Verb-AAN

To exclude means to shut out or keep someone or something away from a place or group, as seen in Galatians 4:17. This can be physical or emotional, and involves a deliberate decision to keep something out.

Definition: ἐκ-κλείω [in LXX: ἐ. κρίσιν, for נָטָה hi., Exo.23:2 (also as seel., Job.34:20, Psa.67:1-7 (Psa.68:30) * ;] to shut out: Gal.4:17. Pass., Rom.3:27.† (AS)

Usage: Occurs in 2 NT verses. KJV: exclude See also: Galatians 4:17; Romans 3:27.

υμας su G4771 "you" Pron-2AP

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

θελουσιν thelō G2309 "to will/desire" Verb-PAI-3P

To will or desire something, as seen in Romans 9:16 and 1 Corinthians 12:6, where it describes a person's intentional choice or preference. This word is about making a conscious decision.

Definition: θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). θέλω (the strengthened form ἐθέλω is found in Hom., and is the more frequently in Attic; see Rutherford, NPhr., 415f.), [in LXX for חפץ ,אבה; with neg., מאן pi., etc. ;] to will, be willing, wish, desire (more frequently than βούλομαι, which see, in vernac. and late Gk., also in MGr.; for various views as to its relation to β., see Thayer, 286; but see also BL, §24, see word): absol., Rom.9:16, 1Co.4:19 12:18, Jas.4:15; τ. θεοῦ θέλοντος, Act.18:21; with accusative of thing(s), Mat.20:21, Mrk.14:36, Jhn.15:7, Rom.7:15, 16 1Co.4:21 7:36, Gal.5:17; with inf., Mat.5:40, Mrk.10:43, Jhn.6:21, 67 Rom.7:21, Gal.4:9; with accusative and inf., Mrk.7:24, Luk.1:62, Jhn.21:22, 23 Rom.16:19, 1Co.14:5, Gal.6:13; οὐ θέλω, Mat.18:30, al.; id. with inf., Mat.2:18, Mrk.6:26, Jhn.5:40, 1Co.16:7; before ἵνα, Mat.7:12, Mrk.6:25, Jhn.17:24; opposite to ποιέω, πράσσω, ἐνεργέω, Rom.7:15, 19 2Co.8:10, 11 Php.2:13; before ἤ (ICG, in l.; Deiss., LAE, 179:24), 1Co.14:19; θέλων ἐν ταπεινοφροσυνῄ (of his own mere will, by humility, R, mg), Col.2:18; in OT quotations, for Heb. חפץ, with accusative of person(s), Mat.27:43; with accusative of thing(s), Mat.9:13 12:7, Heb.10:5, 8; with inf., 1Pe.3:10; for אמר, with inf., Act.7:28 (see Cremer, 726ff.). (AS)

Usage: Occurs in 200 NT verses. KJV: desire, be disposed (forward), intend, list, love, mean, please, have rather, (be) will (have, -ling, - ling(-ly)) See also: 1 Corinthians 4:19; Luke 12:49; 1 Peter 3:10.

ινα hina G2443 "in order that/to" Conj

This word means 'in order that' or 'to', showing purpose or result, as seen in Acts 19:4 and Romans 11:31. It's used to express a goal or outcome. In Ephesians 1:17, it's used to describe a purpose.

Definition: ἵνα, __I. adverb (poët., Hom., al.), __1. of place, where, whither. __2. of circumstance, when. __II. Conjunction, __1. prop., final, denoting purpose or end (cl.), that, in order that, usually the first word in the clause, but sometimes (cl. also) preceded by an emphatic word (Act.19:4, Rom.11:31 (?), Gal.2:10, al.); __(a) with optative (so in cl. after historic tenses): after a pres., Eph.1:17 (but WH, mg., subjc.; see Burton, §225, Rem., 2); __(b) with subjc.: after a pres., Mrk.4:21, Luk.6:34, Jhn.3:15, Act.2:25, Rom.1:11, al.; after a pf., Mat.1:22, Jhn.5:23 1Co.9:22, al.; after an imperat. (present or aor.), Mat.7:1, Mrk.11:25, Jhn.10:38, 1Co.7:5, al.; after a delib. subjc., Mrk.1:38, al.; after a fut., Luk.16:4, Jhn.14:3, 1Co.15:28, al.; after historic tenses (where optative in cl.; WM, 359f.; M, Pr., 196f.), Mrk.6:41 (impf.), Jhn.4:8 (plpf.), Mrk.3:14 (aor.), al.; __(with) in late writers (M, Pr., 35; Burton, §§198, 199), with indic., fut: Luk.20:10, 1Pe.3:1, al.; __(d) as often in eccl. writers (Thayer, see word), with indic. pres.: 1Co.4:6, Gal.4:17, al. (?; but V. Burton, §198, Rem.); __(e) εἰς (διὰ) τοῦτο, ἵνα: Jhn.18:37, 1Ti.1:16, al.; τούτου χάριν, Tit.1:5; __(f) elliptical constructions: omission of the principal verb, Jhn.1:8, 2Th.3:9, 1Jn.2:19, al.; of the final verb, Rom.4:16, 2Co.8:13, al. __2. In late writers, definitive, = inf. (WM, 420; Bl, §69, 1), that; __(a) after verbs of wishing, caring, striving, etc.: θέλω, Mat.7:12, al.; ζητῶ, 1Co.4:2 14:12; ζηλόω, 1Co.14:1, al.; __(b) after verbs of saying, asking, exhorting: εἰπεῖν, Mat.4:3, al.; ἐρωτῶ, Mrk.7:26, al.; παρακαλῶ, Mat.14:36, 1Co.1:10, al., etc.; __(with) after words expressing expediency, etc.: συμφέρει, Mat.18:6, Jhn.11:50, al.; ἱκανός, Mat.8:8, Luk.7:6; χρείαν ἔχω, Jhn.2:25, al, etc.; __(d) after substantives, adding further definition: ὥρα, Jhn.12:23 13:1; χρόνος, Rev.2:21; συνήθεια, Jhn.18:39; μισθός, 1Co.9:18. __3. In late writers, ecbatic, denoting the result, = ὥστε, that, so that (M, Pr., 206ff.; WM, 572; Bl., §69, 3; Burton, §223): Rom.11:11, 1Co.7:29, 1Th.5:4, al. (but see Thayer, see word); so with the formula referring to the fulfilment of prophecy, ἵνα πληρωθῇ, Mat.1:22 2:14, Jhn.13:18, al. (AS)

Usage: Occurs in 626 NT verses. KJV: albeit, because, to the intent (that), lest, so as, (so) that, (for) to See also: 1 Corinthians 1:10; 1 Timothy 5:20; 1 Peter 1:7.

αυτους autos G846 "it/s/he" Pron-APM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ζηλουτε zēloō G2206 "be eager" Verb-PAS-2P

Usage: Occurs in 10 NT verses. KJV: affect, covet (earnestly), (have) desire, (move with) envy, be jealous over, (be) zealous(-ly affect) See also: 1 Corinthians 12:31; Acts 7:9; James 4:2.

Study Notes — Galatians 4:17

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Context — Paul’s Concern for the Galatians

15What then has become of your blessing? For I can testify that, if it were possible, you would have torn out your eyes and given them to me. 16Have I now become your enemy by telling you the truth?

17Those people are zealous for you, but not in a good way. Instead, they want to isolate you from us, so that you may be zealous for them.

18Nevertheless, it is good to be zealous if it serves a noble purpose—at any time, and not only when I am with you. 19My children, for whom I am again in the pains of childbirth until Christ is formed in you,

Cross References

	Reference	Text (BSB)
1	Romans 16:18	For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the hearts of the naive.
2	2 Corinthians 11:13–15	For such men are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light. It is not surprising, then, if his servants masquerade as servants of righteousness. Their end will correspond to their actions.
3	2 Peter 2:3	In their greed, these false teachers will exploit you with deceptive words. The longstanding verdict against them remains in force, and their destruction does not sleep.
4	1 Corinthians 4:8	Already you have all you want. Already you have become rich. Without us, you have become kings. How I wish you really were kings, so that we might be kings with you!
5	Matthew 23:15	Woe to you, scribes and Pharisees, you hypocrites! You traverse land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are.
6	1 Corinthians 11:2	Now I commend you for remembering me in everything and for maintaining the traditions, just as I passed them on to you.
7	Galatians 6:12–13	Those who want to make a good impression outwardly are trying to compel you to be circumcised. They only do this to avoid persecution for the cross of Christ. For the circumcised do not even keep the law themselves, yet they want you to be circumcised that they may boast in your flesh.
8	Romans 10:2	For I testify about them that they are zealous for God, but not on the basis of knowledge.
9	2 Corinthians 11:3	I am afraid, however, that just as Eve was deceived by the serpent’s cunning, your minds may be led astray from your simple and pure devotion to Christ.
10	2 Peter 2:18	With lofty but empty words, they appeal to the sensual passions of the flesh and entice those who are just escaping from others who live in error.

Galatians 4:17 Summary

[Galatians 4:17 teaches us that not all zeal is good, and that some people may try to isolate us from others in order to control or manipulate us. This verse reminds us to be cautious of people who try to turn us against others, and to instead focus on building each other up in love, as seen in Ephesians 4:29-32. By staying connected with other believers and prioritizing our relationship with God, we can avoid being misled by false teachings and instead grow in our faith, as encouraged in Colossians 2:6-7. As we seek to follow God's will, we must be careful to distinguish between good and bad zeal, and to cultivate a zeal that is motivated by a desire to serve and honor Him.]

Frequently Asked Questions

What does it mean to be zealous for someone or something in a bad way?

Being zealous in a bad way, as mentioned in Galatians 4:17, means to have an intense desire or enthusiasm that is misguided or selfish, often leading to harm or division, as seen in the context of the Galatians being misled by false teachers (Galatians 1:6-10).

How can we distinguish between good and bad zeal?

Good zeal is motivated by a desire to serve and honor God, as seen in Paul's zeal for the Galatians in Galatians 4:19, whereas bad zeal is driven by self-interest or a desire for personal gain, as warned against in Philippians 1:15-17.

What is the result of being isolated from other believers?

Being isolated from other believers, as the false teachers in Galatians 4:17 sought to do, can lead to spiritual stagnation and a lack of accountability, making us more vulnerable to false teachings and spiritual deception, as warned against in Matthew 24:24 and 2 Corinthians 11:3.

How can we protect ourselves from false teachers who seek to isolate us?

We can protect ourselves by staying rooted in the Word of God, as encouraged in Psalm 119:105, and by maintaining fellowship with other believers who can provide support and accountability, as seen in Hebrews 10:24-25 and Acts 2:42-47.

Reflection Questions

What are some ways that I may be allowing myself to be isolated from other believers, and how can I take steps to reconnect with them?
How can I discern whether my zeal for a particular cause or person is motivated by a desire to serve God or by self-interest?
What are some warning signs that I may be following a false teacher or a misguided zeal, and how can I correct my path?
In what ways can I demonstrate a healthy zeal for God and His people, as seen in Galatians 4:18, and how can I encourage others to do the same?

Gill's Exposition on Galatians 4:17

They zealously affect you,.... Or "are jealous of you"; meaning the false apostles, whose names, in contempt, he mentions not, being unworthy to be taken notice of, and their names to be transmitted to posterity.

Jamieson-Fausset-Brown on Galatians 4:17

They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. They - your flatterers: in contrast to Paul, who tells them the truth.

Matthew Poole's Commentary on Galatians 4:17

They; the false teachers, that have perverted you as to the faith of the gospel. Zealously affect you; pretend a great warmth of affection for you. But not well; but in this they do not well, nor for a good end. They would exclude you from our good opinion and affection. That ye might affect them; that they might have all your love and respect; and so, by the ruin of our reputation with you, they might build up their own reputation.

Trapp's Commentary on Galatians 4:17

17 They zealously affect you, but not well; yea, they would exclude you, that ye might affect them. Ver. 17. They zealously affect you] Depereunt vos; as jealous woers they would have you whole to themselves without a co-rival, ερως and ερις are related. They would exclude us] As standing in their way. This is the guise of all sectaries and seducers, they denigrate the true teachers that they may be the only men. That you might affect them] Our Antinomians call upon their hearers to mark, it may be they shall hear that which they have not heard before, when the thing is either false, or if true, no more than ordinarily is taught by others. " Quid dignum tanto ferat hic promissor hiatu?" Her. de Art. Poet.

Ellicott's Commentary on Galatians 4:17

(17-20) All this eagerness to court your favour springs from an interested motive: they wish to make a sect of you, in which they shall be masters and courted in their turn. Not but that it is a good thing for teachers and taught—you and I—to seek favour with each other, so long as it is done disinterestedly, and that, too, when I am absent as well as when I am present. My heart yearns towards you. I cannot forget that you owe your life, as Christians, to me. Now, once more, it seems as if all that long travail has to be gone over again. You must be re-fashioned in the likeness of Christ, as the infant is fashioned in the form of man. Would that I could be with you and speak in a different tone, for how to deal with you I do not know.

Adam Clarke's Commentary on Galatians 4:17

Verse 17. They zealously affect you, but not well] It is difficult for common readers to understand the meaning of these words: perhaps it would be better to translate Ζηλουσινὑμαςουκαλως, these false teachers endeavour to conciliate your esteem, but not in honest or true principles; they work themselves into your good graces; they wish you to place all your affection upon themselves. They would exclude you] They wish to shut you out from the affection of your apostle, that you might affect them, ἱνααυτουςζηλουτε, that you might love them alone, hear them alone, abide by their directions only, and totally abandon him who called you into the grace of the Gospel of Christ. Some MSS. read ἡμας, us, instead of ὑμας, you; they wish to shut us entirely out from among you, that you may receive and believe them alone. The sense is nearly the same but the former appears to be the more authentic reading.

Cambridge Bible on Galatians 4:17

12–20. Personal AppealThe Apostle now makes a personal appeal, marked by deep affection and earnestness. “Brethren, I beseech you, become as I am, free yourselves from the trammels of the ceremonial law and of the Judaizing teachers, for I became as you were. To you who were Gentiles and ‘without law, I became as without law’ (1 Corinthians 9:21) that I might gain you to Christ. Copy then my example”.for I am] Better, I became as you. I gave up much that was dear to me for your sake.ye have not injured me at all] The exact meaning of these words is doubtful. Perhaps we should refer them to what immediately precedes. ‘I ask you now to make a return for my self-sacrifice. I am not complaining of your conduct in past time. That was deserving of praise, not of reproach’.

Barnes' Notes on Galatians 4:17

They zealously affect you - See 1 Corinthians 12:31 (Greek); 1 Corinthians 14:39.

Whedon's Commentary on Galatians 4:17

17. They—The unnamed propagators of Judaism in the Galatian Church.Affect you—Court you, flatter you, zealously cultivate you. But not well—Not honourably for them, not beneficially to you.

Sermons on Galatians 4:17

	Sermon	Description
	Epistle 187 by George Fox	George Fox preaches about dwelling in the love of God together to be built up, warning against enmity, discord, and worldly wisdom that lead to disobedience and questioning. He emp
	Spiritual Warfare and Deception by Jim Cymbala	In this sermon, the preacher shares a personal story about encountering wolves in the South. He emphasizes the importance of not judging things solely by their appearance and highl
	Beware of Good Liars by Francis Chan	This sermon challenges believers to examine their beliefs and mindset, urging them to align their thinking with biblical truths rather than cultural norms. It emphasizes the import
	K-284 the Anatomy of Cross Evasion by Art Katz	In this sermon, the speaker reflects on the spectacle and drama of processions and celebrations that should have been condemned. He emphasizes the importance of acknowledging the w
	(Demonology) How the Warfare Goes by Willie Mullan	In this sermon, the preacher discusses the power of the devil and his influence over various realms, including the political, physical, mental, and spiritual realms. The preacher e
	An Enemy in the Neighborhood by Warren Wiersbe	This sermon delves into the parable of the chairs in Matthew chapter 13, highlighting the dual sowers at work in the world - Jesus sowing good seed and Satan sowing counterfeits. I
	Beware of False Prophets by Sandeep Poonen	This sermon emphasizes the importance of recognizing the problem of sin in all individuals, both Christians and non-Christians. It highlights Jesus as the solution to the problem o