Chapter 4: Verses 8–11
This verse is a repetition of the twenty-sixth and twenty-ninth verses of the third chapter. Therefore I will not stand any longer in the handling of it.
One thing is to be observed, namely, the change of the number. Paul said before, "Ye are sons." Here he says, "Thou art a son." And this he does to teach us that they which turn to God and believe in Christ must be assured that they are the sons and heirs of God. Paul has set down immediately before the infallible sign whereby a man may know himself to be the child of God. Therefore in the next words he says that thou art the son of God. Saint John says, "These things we write unto you that believe, that ye may know that ye have life everlasting" (1 John 5:13). Thus must every believer apply the gospel and the benefits thereof to himself.
The meditation of this point serves greatly to sweeten all crosses unto us. For if we know that we be God's children, that is comfort enough; and we may then assure ourselves that in every cross, God comes unto us as a Father. Again, this meditation works a contentation in every loss. For if thou art the child of God, you can have no great loss. "For all things are thine, thou Christ's, and Christ
God's" (1 Cor. 3:22–23). Lastly, this meditation must stir up in us a care to lead a heavenly and spiritual life (1 John 3:3), that we may be like our eldest brother Christ Jesus.
Chapter 4: Verses 8–11 8 But even then when ye knew not God, ye did service unto them, which by nature are not gods.
9 But now seeing ye know God, or rather are known of God, how turn ye again unto impotent and beggarly rudiments, where
unto as from the beginning, ye will be in bondage again?
10 Ye observe days, and months, and times, and years.
11 I am in fear of you, lest I have bestowed labor on you in vain.
Here Paul returns again to the principal conclusion of the whole epistle, which is on this manner. If I Paul be called to teach, and my doctrine be true, you have done evil to revolt from it to another gospel. But I am called to teach, and my doctrine is true. This Paul proved in the first, second, and third chapters. Therefore you have done evil to revolt from my doctrine. This conclusion he propounded before, and here again he repeats it, and withal amplifies it two ways.
First, by setting down the particular matter of the revolt and apostasy of the Galatians: "Ye return to impotent rudiments; ye observe days and times" (vv. 9–10). Secondly, he sets down the greatness of their revolt. First, by comparison thus: Once you served false gods. But there is some excuse of that offence because you did not know God. But that you have returned to the rudiments of the world, there is no excuse of it. For you then knew God, or rather were known of God. Again, he sets forth the greatness of their revolt, by the effect. It makes me fear lest I have lost my labor among you (v.
11).
Here Paul sets down a threefold estate of the Galatians: their estate in Gentilism before their conversion, their estate in their conversion, and their estate in their apostasy.
Their estate in Gentilism stands in two things: ignorance of God —"then ye knew not God"—[and] idolatry or superstition—"ye served them which are not gods by nature."
Touching their ignorance of God, it may be demanded how they can be said not to know God, whereas Paul says, "That which may be known of God is made manifest" unto the Gentiles (Rom. 1:20), and that "God did not leave himself without witness" (Acts 14:17).
Answer. Knowledge of God is twofold: natural or revealed knowledge. Natural is that which all men have in their minds by the light of nature, which also they may gather by the view and observation of the creatures. This knowledge has two properties. The first, it is imperfect, because by it we know some few and general things of God, as namely, that there is a God, and that He is to be worshiped, etc. In this respect, this knowledge is like the ruins of a princely palace. Again, it is weak because it serves only to cut off excuse, and it is not sufficient to direct us in the worship of God. Nay, when by it we begin to set down the worship of God, we then run headlong into superstition and vanity. Revealed knowledge is that which is set down in the written Word, whereby we may know what
God is in Himself, and what He is to us—namely, a Father in Christ, giving pardon of sin and life everlasting. This knowledge the Gentiles altogether want. Nay, by reason of the blindness and impotency of their minds, they judge it foolishness. Thus then in effect, though the Gentiles by nature know some things of God, yet do they not know
God as He will be known of us.
Again, it may be demanded, whether this ignorance be a sin in the Galatians? Answer. Yea. For all men are bound to know God by the first commandment. And this ignorance is a want of the image of God in the mind (Col. 3:10). And every defect of the image of God is a branch of original sin. And vengeance is the punishment of this sin
(2 Thess. 1:8).
It may be objected that Paul here excuses the Galatians by their ignorance. Answer. It excuses a tanto, non a toto, that is, the degree
and measure of the sin, and not the sin itself (Luke 12:48).
Again, it may be said that this their ignorance is invincible, because as the Gentiles do not know God, so they cannot know Him. Answer.
That they cannot know Him, it is not God's fault, but the fault of their first parents, and consequently their fault. And this ignorance spreads itself over all mankind as a punishment of the first offence.
The third point is that this ignorance is a great and grievous sin. For here Paul makes it the mother of superstition and idolatry. This must teach us all to detest this ignorance of God and His will and to seek by all means to know God. God has a controversy with men because they know Him not (Hos. 4:1, 6).
Again, this serves to warn all ministers of the word to be careful to root out ignorance out of the minds of the people and to plant the knowledge of God. And by this we see it is false which the papist teaches that "ignorance is the mother of devotion."
The second sin of the Galatians is that "they served them, which are not gods by nature," that is, false gods, not gods indeed, but gods in opinion.
It may be objected that the wisest of the Gentiles worshiped the true God, Creator of heaven and earth. Answer. False gods are set up two ways. The first is when that which is not God is placed and worshiped in the room of the true God, as when the sun, moon, and stars are worshiped, etc.; and this is the grossest kind of idolatry. The second is when men acknowledge the true God, but do not conceive Him as He will be conceived and as He has revealed Himself in the Word. In this respect the Ephesians are said to be "without God" (Eph. 2:12), and the Samaritans to worship "they knew not what" (John 4:22).
For they conceived the true God in a false manner because they
conceived Him forth of the Father, Son, and Holy Ghost, and therefore they set up a false god unto themselves. False worship given to God presupposes a false opinion of God. And a false opinion of God sets up an idol or false god in the room of the true God. For it is not sufficient to conceive some true things of God, but we must precisely conceive Him as He has revealed Himself, without addition or detraction. And thus did the wisest of the Galatians worship false gods.
This idolatry is a common sin and bred (as it were) in the bone. The Turks at this day worship a false and feigned god. For they conceive and worship a God Creator of heaven and earth, that is neither
Father, Son, nor Holy Ghost; and the Jews worship God out of Christ —and so a feigned God. For "he which hath not the Son, hath not the Father" (1 John 2). Likewise the religion of the papist teaches and maintains the worship of false gods. For it gives to angels and saints a faculty or power to know the desires of our hearts, to hear and help us in all places, at all times. And hereupon prayer is made to them.
But all this is indeed the prerogative and privilege of the true God.
And in as much as it is given to angels and saints departed, they are set up in the room of the true God.
Again, that religion teaches man to worship God in, at, and before images. And this worship presupposes an opinion or imagination that there is a God that will be present to hear and help us in, at, and before images. Now this God is a God devised by the brain of man.
Papists allege that their intention is to worship the true God, the Father, Son, and Holy Ghost. And I say again that the true God has revealed His will that He does detest this manner of worship. And therefore the worship is directed either to the images themselves, or to the god devised in the brain.
Thirdly, they of the popish religion worship a feigned Christ of their own devising—namely, a Christ that sits at the right hand of the Father in heaven and is withal in the hands of every priest after the words of consecration. And they worship a God set up by themselves, namely, a God that will be appeased by human satisfactions, and at whose hands a sinful man may merit everlasting life, that is to say, a God all of mercy, and little or no justice.
Though our religion teach no idolatry, yet certain it is that many among us practice a spiritual idolatry in their hearts. For look what a man loves most, and cares most for, and delights most in; that is his
God. Some therefore have their riches for their God; some, their pleasures; some, their beastly lusts. For where the heart is, there is your God. Again, the ignorant multitude worship a God of their own coining, which is a God made all of mercy and no justice. For they persuade themselves that there is mercy with God, though they repent not, but go on in their sins. Whereas the true God is infinite, not only in mercy, but also in justice (Ex. 34).
That this sin of idolatry may be rooted out of the minds of men, there must be first an illumination of the mind with the knowledge of the true God and His will. And there must also be a renovation of the heart and affections that they set not up something else in the room of God.
The estate of the Galatians after their conversion is in these words:
"Ye know God, or rather are known of God."
This knowledge whereby men know God is either literal knowledge or spiritual knowledge. Literal is when the doctrine of God and His will is known without reformation of life. Spiritual knowledge is when the mind is enlightened by the Spirit of God with the knowledge of God, by the word and according to the word, so as
thereupon men are transformed into the image of God (2 Cor. 3:18).
And this kind of knowledge is here meant when Paul says, "Ye know God."
The foundation of this knowledge is that God is to be known in Christ, for in Him God has manifested His infinite wisdom, justice, mercy. Therefore is He called "the engraven image of the person of the Father" (Heb. 1:3). And Paul says that "we have the knowledge of the glory of God, in the face of Jesus Christ" (2 Cor. 4:6).
The properties of this knowledge are three. The first is that it must be a special knowledge whereby we must acknowledge God to be our
God in Christ. The first commandment of the law requires that we take the true God for our God. The commandment of Christ is,
"Believe the gospel." Now the stipulation of the covenant of grace (which also is the substance of the gospel) is this, "I am thy God"
(Jer. 31:33); this therefore must we believe. And to this knowledge is the promise of life everlasting annexed (John 17:3; Isa. 53:11).
The second property is that this knowledge must not be confused, but distinct. First, we must acknowledge the true God in respect of His presence with us in all places. Thus Moses is said to "know the invisible" (Heb. 11:27). Secondly, we must know and acknowledge
God in respect of His particular providence over us. Thus David knew God when he said that "He numbered his flittings, and put his tears into his bottle" (Ps. 56:8). Thirdly, we must know God in respect of His will in all things to be done and to be suffered. And this is the right knowledge of God, to have regard to His will (Rom.
12:2; Eph. 5:17). David says, "All thy laws are before me" (2 Sam.
22:23). And when Shimei reviled, he spoke thus, "He raileth, because God bids him rail" (2 Sam. 16:10). Lastly, we must know and acknowledge God in the power which He showed in the death and
resurrection of Christ. Read and consider Ephesians 1:17 where Paul places the knowledge of God in two things: in the knowledge of the riches of eternal life and in an experimental knowledge of the virtue of the resurrection of Christ in ourselves.
The third property is that this knowledge must be an effectual and lively knowledge, working in us new affections and inclinations. "He that saith he knows God, and keeps not his commandments, makes him a liar" (1 John 2:4; cf. 1 John 3:6; Titus 2:14).
The Use. Seeing the conversion of a sinner stands in this spiritual knowledge of God, we must be stirred up to seek to know God according as He will be known of us. We desire to serve God. And we cannot serve Him, unless we know Him. Nay, so long as we know
Him not, we do nothing but serve the false gods of our own hearts.
Again, we desire life eternal. And this is life, in right manner to acknowledge God (John 17:3). And the whole matter of our boasting must be the knowledge of God (Jer. 9:24).
God Himself ministers unto me a further argument to move you to this desire, namely, by the moving of the earth yesterday. For though philosophers ascribe all to nature, yet the truth is that the trembling and shogging of the earth is a sign of the great and extraordinary anger of God. The cause of this anger is that we know not God, neither do we for the most part care to know Him. We have had the gospel long, but we bring forth but small fruits. For this cause the earth in his trembling does as it were groan to be disburdened of so rebellious a nation, and it does after a sort crave leave of God that it may devour a sinful people, as it once devoured Dathan and the company of Abiram. Now our duty is in this judgment of God to acknowledge His majesty, His anger, and His justice, and with fear and trembling to humble ourselves for our sins past, thereby to
prevent His anger to come. The earth a brute and dumb creature in his kind is become a preacher unto us. And his trembling must teach us to tremble in our hearts, and to sin no more.
Again, if we must know God, we must remember God and Christ.
And as we must know God, so must we remember Him. Now we must not know Christ according to the flesh (2 Cor. 5:16), and therefore we may not remember Christ according to the flesh, that is, in any worldly and carnal manner. This therefore is not to keep a memory of Christ, to spend twelve days in revel and riot, in masking and mumming, in carding and dicing (as many do). That is rather to bury the memory of Christ and to do homage to the god of pleasure.
Of them that said, "Let us eat, drink, and sleep," Paul says thus:
"Awake and do righteously: for some of you do not know God" (1 Cor.
15:32, 34).
Paul says further, "But rather ye are known of God." The knowledge whereby God knows men stands in two things: His election of them to His special love (2 Tim. 2:19), and the execution of election, whereby He makes men His peculiar people by calling, justifying and sanctifying of them (Titus 2:14).
Hence observe, first, that God's election is the root of all the gifts of God in us. We know God because He first knows us. Paul says that "we were elected, that we might be holy" (Eph. 1:4). Therefore we are not elected (as some teach) either for our faith, or according to our faith, but to our faith—that is, elected that we might believe.
Secondly, hence we learn that we can neither think, will, or do that which is good, unless God prevent us with His grace. God must first vouchsafe to acknowledge us, before we can acknowledge Him (John
10:14). Preventing grace is twofold. The first and the second. The first, when God in our first conversion takes away the stony heart
and puts a fleshy heart in the room. The second is after we are regenerate, for then God still prevents us with good motions and desires. Of both, read Ezekiel 36:26. Some teach that if we do that which we can, God will give us His grace. But this is false. For then we should prevent God.
Thirdly, by this we see that the works of grace in God imprint their image in the hearts of them that belong to God. And this is worth the marking. There is a knowledge in God whereby He knows who are
His. And this knowledge brings forth another knowledge in us, whereby we know God for our God. There is an election in God which works in the elect another election, whereby they choose God for their God. The love whereby God loves us works in us another love whereby we love God (1 John 4:19). Christ first apprehends us. And this apprehension of His works in us the apprehension of faith, whereby we lay hold upon Him (Phil. 3:12). When Christ makes intercession for us in heaven, there is another intercession wrought in our hearts by the Spirit, "whereby we cry Abba, Father" (Rom.
8:15, 26). The death of Christ has a virtue in it to work in us the death of sin. Thus does the Spirit of God seal us to the day of our redemption. By this may we know that we belong to God, if we find any impression of the grace of God in us. The sun by his light shines upon us, and by the same light we view and behold the sun.
Lastly, here is the foundation of true comfort. Our faith does not save us because it is a perfect virtue, but because it apprehends a perfect object, namely, the perfect obedience of Christ. So then, if our faith err not in his object, but be rightly fixed on the true causes of our salvation, though it be but a weak faith, and do no more but cause us to will, desire, and endeavor to apprehended Christ, it is a true faith, and justifies. The weakness of it shall not hinder our salvation, which stands not in this, that we know God, but in this, that God knows us,
whose knowledge is perfect and cannot fail. Again, our salvation stands not in our apprehension of Christ, but in Christ's apprehending of us (Phil. 3:12).
This knowledge of God whereby He knows us has two properties.
First, it is special, whereby He knows all the elect even by name (Ex.
33:17). Again, it is a perpetual and unchangeable knowledge. For whom God once knows, He never forgets (Isa. 49:15).
The third estate of the Galatians is their estate in their revolt or apostasy, in these words: "How turn ye again to impotent and beggarly rudiments, whereunto as from the beginning ye will be in bondage again?" Or thus, "To which ye will do service again as from the beginning."
The words carry this sense: "How turn ye again?" That is, it is an intolerable offence in you, having known God, to return again to the rudiments of the law. By "rudiments" we are to understand circumcision, the Jewish sacrifices, and all the ceremonies of the law of Moses. And it may not seem strange that they are called impotent and beggarly rudiments. For they must be considered three ways: with Christ, without Christ, and against Christ. With Christ, when they are considered as types and figures of Christ to come and as signs of grace by divine institution for the time of the Old Testament.
Without Christ, when they are used only for custom, whether before or after the death of Christ. Against Christ, when they are esteemed as meritorious causes of salvation, and the justification of a sinner is placed in them either in whole or in part—as though Christ alone were not sufficient. In this respect Paul calls them impotent and beggarly rudiments.
And Paul having said that the Galatians returned again to the rudiments of the law, in the next words he shows how they do it,
namely, by "serving them again." They served or yielded service to them three ways: in opinion, because they judged them to be necessary parts of God's worship and means of their salvation. In conscience, because they subjected their consciences to them. In affection, because they placed part of their affiance in them for their justification and salvation.
It may be demanded, how the Galatians can be said to return again to the rudiments of the law and serve them again, that were never used to them before? Answer. In the speech of Paul there is that which is called catachresis, that is, a kind of speaking somewhat improper in respect of fineness and elegance. The like we have when
Ruth is said to return to Judea with Naomi, and yet she was never there before (Ruth 1:22). Nevertheless, the speech in sense is most significant and proper. For Paul (no doubt) signifies hereby, that when the Galatians subjected themselves to the rudiments of the law and placed their salvation in part even in them, they did in effect and in truth as much as return again to their old superstitions and serve again their false gods.
Here then we have a description of the apostasy of the Galatians. It is a voluntary sin (for Paul says, "Ye will serve") after the knowledge of the truth, in which they return again to the rudiments of the law by yielding subjection and service to them. Which act of theirs is indeed as much as if they had served again their false gods. Here some may say, if this be so, then they sinned against the Holy Ghost. Answer.
The sin against the Holy Ghost is indeed a voluntary sin. But that is by reason of the obstinacy and malice of the will. And this offence in the Galatians was voluntary only by infirmity. Again, the sin against the Holy Ghost is a universal apostasy in respect of all the articles of religion. For that sin makes men crucify Christ crucified (Heb. 6:6)
and to tread underfoot the Son of God. The apostasy of the Galatians was particular only in the article of justification.
The Use. In that the ceremonies of the law set up against Christ in the cause of our justification and salvation are called impotent and beggarly rudiments, Paul teaches a weighty conclusion: that Christ stands alone in the work of redemption, without colleague or partner, without deputy, or substitute, whether we respect the whole work of redemption, or the least part of it. Again, that all the works of mediation stand alone by themselves and admit nothing to be added and adjoined to them. "There is no other name whereby we can be saved beside the name of Christ" (Acts 4:12). Christ "saves them perfectly that come unto him" (Heb. 7:25). "In him we are complete"
(Col. 2:10). "He alone treads the winepress of God's wrath, and none with him" (Isa. 63:3). If Christ be a savior, He must be a perfect savior, considering He is God and man. And being a perfect savior in Himself, He needs no partner, and because He is everywhere at all times, therefore He needs no deputy in His stead. Again, every work of redemption is acted by [the] whole Christ, according to both His natures. And as there are in Him two natures, so are there two operations of the said natures. And as both natures concur to make one person, so the operations of both natures concur to make the compound work of a mediator, which is an admirable work, not merely human, but theandric, that is, humandivine. For this cause no action pertaining to redemption can be performed by a mere creature, whether man or angel.
Objection I. The apostles have the power to remit and retain sins.
Therefore it is not proper to Christ (John 20:23). Answer. To remit by meriting and by efficacy in the conferring of pardon is proper to the mediator. The apostles and other ministers remit by preaching and by declaring remission. The ministers of the word do not procure
our reconciliation with God as Christ does, but they exhort men to be reconciled to God (2 Cor. 5:20).
Objection II. "Baptism saveth" (1 Peter 3:21); therefore not Christ alone. Answer. Baptism saves by signifying and by sealing unto us the grace and mercy of God. And the effecting of our salvation is in the same place ascribed to Christ and His resurrection.
The conclusion then of Paul is to be remembered. For it serves as an engine to overturn the main grounds of popery. The primacy of the pope is a certain estate in which he is substituted into the place and room of Christ. For he takes upon him to make laws that properly and truly bind conscience, even as the laws of God. Again, he takes unto him a proper and judicial power to remit or retain the sins of men. Now these actions indeed are the proper actions of God and Christ, no mere creature is capable of them. In this respect the primacy of the pope is an impotent and beggarly invention. Again, the Romish religion beside the all-sufficient oblation of Christ upon the cross sets up the sacrifice of the Mass for the sins of the quick and the dead. Besides the intercession of Christ, it sets up the intercession of saints and angels. Beside the perfect satisfaction of Christ, it sets up human satisfactions. Beside the infinite merit of Christ, it maintains and magnifies the merit of human works. But all these are but impotent and beggarly devices of men. For Christ in His sacrifice, satisfaction, intercession, merit, admits no co-rival or associate. All actions of His are perfect in their kind and need no supply.
This again must teach us to content ourselves with Christ alone and not to set up anything with Him or against Him. This is the safest and the surest course. A certain papist writes to this effect, that we
Protestants in our justification cleave only to the body of the tree,
and that the papists cleave both to the body and the branches. And I say again, it is the safest with both the hands to cleave to the body of tree. And he that with one hand lays hold upon the body of the tree and with the other stays himself upon the branches is in great danger of falling.
The second conclusion of Paul is that to set up anything out of Christ as a meritorious cause of salvation, and to place our justification in it either in whole or in part, is indeed the service of idols. And the reason is plain. For this is to set up something in the place and room of Christ. And men put a confidence in that which they make a cause of their own salvation.
The doctrine then of justification by works is a doctrine that maintains idolatry. For if they justify, we may put our trust in them.
And if we put our confidence in them, we make idols of them. That works may merit at God's hand, they must not only be sanctified, but also deified.
The distinction used of the papists of latria and dulia, that is, of worship and service, falls to the ground. They say they give worship to God, and service to angels and saints. It is a toy. For here Paul condemns the very service to the heathen gods. And the service of the rudiments of the law is the apostasy of the Galatians. And to give service or worship to anything are all one.
The third conclusion of Paul is that they which have given their names to God and Christ must not return to anything that they have forsaken, or ought to forsake. He that puts his hand to the plow must not look back. He that goes to the land of Canaan must not look back to Egypt. We in England have been long delivered from the superstition of popery, and we must not so much as dream of any return. It is a common fault among us that in outward profession we
cleave to the world and walk after the lusts of our own hearts. This is in show to go forward, but in deed to turn back again. But our duty is, in thought, conscience, will, affection, word, and deed, to go on forward, and no way to go back.
Verse 10.
In the former verse, Paul sets down the apostasy of the Galatians in general terms, saying, "How turn you again to the elements of the world?" In the tenth verse, he shows what these elements be: "Ye observe days, and months, and times, and years." By "days" are meant Jewish Sabbaths; by "months," the feasts observed every month in the day of the new moon. By "times," some understand the feast of the Passover, the feast of Pentecost, and the feast of Tabernacles. But the word (καιροὺς) signifies seasons, or fit times for the doing of this or that business. So it is translated, "It is not for you to know the times and seasons" (Acts 1:7). It was the manner of the Gentiles to make difference of times in respect of good or bad success, and that according to the signs of heaven. And it is very likely that the Galatians observed dates not only in the Jewish, but also in the heathenish manner. By "years" are meant every seventh year and the Jubilee years, which the Galatians observed after the fashion of the Jews.
Again, there is a fourfold kind of observation of days: one natural; the other civil; the third ecclesiastical; the fourth superstitious.
Natural is when days are observed according to the course of the sun and moon (Gen. 1:14). Thus day follows night, and night follows day, and every year has four seasons: spring, summer, autumn, winter.
And the observation of these times is according to the law of nature.
Civil observation is when set times are observed for husbandry, in planting, setting, reaping, sowing; for household affairs, and for the
affairs of the commonwealth, in keeping of fairs, and markets, etc.
And thus to observe days is not unlawful. Ecclesiastical observation of times is when set days are observed for order's sake, that men may come together to worship God. These days are either days of thanksgiving or days of humiliation. Of days of thanksgiving, take the example of the Jews, who observed yearly the feast of Purim, for a memory of their deliverance (Est. 9:26). In like manner they appointed and observed the Feast of Dedication. And it seems that Christ was present at Jerusalem as an observer of this feast (John
10:22). And thus for order's sake, to observe certain dates of solemnity is not forbidden. Superstitious observation of days is twofold: Jewish or heathenish. Jewish, when set days are observed with an opinion that we are bound to consciences to observe them, and when the worship of God is placed in the observing of this or that time. Heathenish, when days are observed in respect of good or bad success. Now then to come to the point, the intent of Paul is only to condemn the Jewish manner of observing days, in these words,
"Ye observe days, months, and years"; and the heathenish manner in these words, "Ye observe seasons."
Against this interpretation, the place of Paul may be objected: "He that observes the day, observes it to the Lord" (Rom. 14:6). Answer.
Indeed Paul in these words excuses the Romans that observed days and says that their intention was to observe them to the honor of God. And this he says because as yet they were not fully instructed touching Christian liberty. But withal, let it be remembered, that in mild sort he notes this to be a fault in them, when he says that "they were weak in faith." Now the case was otherwise with the Galatians because they observed days after they had been informed touching their liberty in Christ. And withal, they placed their salvation, in part, in the observation of days. And thus they mixed the gospel with the law. And therefore they were justly to be blamed.
Again, it may be objected that now in the time of the New Testament we in religious manner observe the Lord's Day. Answer. Some men both godly and learned are of opinion that the Lord's Day was appointed by the apostles for order sake, and that it is in the liberty of the church to appoint the Sabbath upon any other day in the week, because, they say, all days without exception are equal. And they add further that when the public worship of God is ended, men may then return to their labors, or give themselves to recreation on the Lord's
Day. But this doctrine seems not to stand with the fourth commandment.
It seems to be a truth more probable that every seventh day in the week must be set apart in holy rest unto God. For this is the substance of the fourth commandment. And it is also very probable that the Sabbath of the New Testament is limited and determined by our Savior Christ to the Lord's Day. For Paul and the rest of the apostles observed the first day of the week for a Sabbath day (Acts
20:7); and he says, "Whatsoever ye have heard, and what ye have seen in me, that do" (Phil. 4:9). Again, it was the decree or constitution of Paul that the collection for the poor should be "the first day of the week" at Corinth (1 Cor. 16:2). Now this collection in the primitive church followed preaching, praise, sacraments, and it was the conclusion of all other exercises in the assembly. And this first day of the week is called the Lord's Day (Rev. 1:10), and it is so called because it was dedicated and consecrated to the honor of Christ our Lord. And who is the author of this dedication but Christ
Himself, the Lord of the Sabbath? It is alleged that the Sabbath, and the commandment touching the Sabbath, is ceremonial. And upon this ground, they take liberty and keep no Sabbath at all. But the truth is that the commandment touching the Sabbath is not wholly ceremonial. It may be, the first words, "Remember the Sabbath day to sanctify it," and the words, "in it thou shalt do no manner of
work," etc. are spoken of the Jews' Sabbath. But the words, "Six days shalt thou labor, and the seventh day is the Sabbath of the Lord thy
God," are moral, and contain a perpetual truth. Therefore the words of Paul must be conceived with an exception of the Sabbath day, which is the seventh day in every week, which day Christ has limited by His apostles to the Lord's Day.
The Use. This text of Paul discovers unto us a great part of the superstition of the popish church in the observation of holy days.
First, beside the Lord's Day, they appoint many other Sabbaths.
Whereas it is the privilege of God to appoint an ordinary day of rest and to sanctify it to His own honor. Secondly, they bind men's consciences to the observation of their holy days, which Paul here forbids (and Col. 2:16). Thirdly, they place the worship of God in the observation of their holy days, but God is worshiped in vain by men's precepts (Matt. 15). Fourthly, they place a great holiness in their festival days, more than in other days. Fifthly, they dedicate many of their holy days to the honor of saints and angels. Whereas the dedication of ordinary and set days is a part of divine or religious worship. Lastly, their holy days for number are more than the festival days of the Jews. And thus they bring people into their old bondage, nay to a greater bondage than ever the Jews endured in respect of days and times. It may be said that the church of the Protestants observes holy days. Answer. Some churches do not because the church in the apostles' days had no holy day beside the Lord's Day.
And the fourth commandment enjoins the labor of six days. Indeed the Church of England observes holy days, but the popish superstition is cut off. For we are not bound in conscience to the observation of these days. Neither do we place holiness or the worship of God in them. But we keep them only for order's sake, that men may come to church to hear God's word. And though we retain the names of saints' days, yet we give no worship to saints, but to
God alone. And such days as contained nothing in them but superstition, as the conception and assumption of the Virgin Mary, we have cut off. Thus does the church with us observe holy days, and no otherwise. Indeed the ignorant multitude among us fail greatly in the observing of days. For they greatly solemnize the time of the birth of Christ, and then they keep few or no markets. But the Lord's
Day is not accordingly respected. And men will not be dissuaded from following of fairs on that day.
Again, to observe days of good and bad success according to the constellations of the heavens is a heathenish fashion to be avoided.
For it is here condemned in the Galatians. Here therefore, we must be put in mind not to observe the planetary hours. For men suppose that the hours of the day are ruled by the planets, and hereupon that some hours are good and lucky (as they say), and some, unlucky— that men are taken with planets and born under unlucky planets. But these are heathenish conceits. Neither must we respect our horoscope or the time of our birth and the constellation of the heavens then, as though we could hereby know what should befall us to the end of our days. And we must not put difference of days, as though some were lucky unto us, and some unlucky, according to the course of the stars. The like I say of the critical days, that is, the seventh and the fourteenth day after that a man begins to be sick. For they are grounded upon the aspects of the moon, which are not to be regarded. And the climacterical years are not to be observed as dangerous and dismal. The observation of the signs is of the same nature. For the twelve signs are nothing else but twelve parts of the first movable, which is but a supposed heaven. Therefore there is no danger in the thing, but in our conceit. We are to fear God, and not to fear the stars. Neither are we to make differences of days in respect of them, as though the affairs we take in hand should prosper the better or the worse in respect of their different operation. God's
commandment is, "Fear not the signs of heaven" (Jer. 10:2). And good reason. For no man can by learning know the operation of the stars, because their lights and operations are all mixed together in all places upon earth. And therefore no observation can be made of this or that star, more than of this or that herb, when all herbs are mixed and compounded together. Again, the operation of the stars is by their light, and light has no operation but in heat or cold, moisture or dryness. In this respect (though we may well observe the full and the change of the moon) it is foolishness to ascribe the regiment of our affairs to the stars, they being matters contingent which depend on the will and pleasure of man. Lastly, it is a great oversight to hold sundry of the stars to be malignant and unfortunate in respect of us.
Whereas they are the creatures of God, and their light serves for the good of man. In a word, we are not to make difference of days, neither in respect of holiness, nor in respect of good or bad success.
Verse 11. "I am afraid," etc.
In these words, the apostle sets forth the greatness of the apostasy of the Galatians, by the effect thereof, which was to cause him to fear lest he had bestowed labor in vain among them.
First the occasion of the words must be considered, and that is expressed in the former words: "Ye observe days and months." And hereupon he says, "I am in fear of you." And thus Paul teaches that works set up as causes of salvation with Christ make void the ministry and grace of God. It may be said, this is meant of ceremonial works, and so it is true. I answer, it is indeed spoken of ceremonial works, but it must be enlarged to all works without exception. For Paul says, "If ye be circumcised, ye are bound to fulfill the whole law" (5:3). Hence then it follows that the doctrine of
justification by works is an error in the foundation, and being distinctly and obstinately maintained, there is no hope of salvation.
Again, here we see the fidelity of the apostle Paul, and it stands in two things. The first is his painful and wearisome labor to gain the Galatians to God. The second is his care that the foresaid labor be not in vain. And in this example of his, we learn three things. The first, that they which are or desire to be dispensers of the word must do it not for the belly, or for lucre's sake, or for the praise of men, but simply for this end: that they may gain souls to God. The scribe that would have followed Christ for gain was repelled with this answer that Christ "had not so much as a place where to lay his head" (Matt.
8:20), and to preach for by-respects is to make a merchandise of the word of God (2 Cor. 2:17). The second is that ministers after the example of Paul must be laborers indeed (1 Cor. 3:9) and workmen
(2 Tim. 2:15). And they must show themselves to be so by their care and industry in winning souls to God. And it is not sufficient now and then to make a discourse upon a text. Thirdly, ministers of the word must be watchmen (Ezek. 3:17; Heb. 13:17). Their office is not only to gain and call men to God, but also to preserve and keep them in Christ which are already called.
Thirdly, here we see the condition of the church of Galatia and of all other visible churches upon earth, that they are subject to apostasy.
It may be said, how can this be, considering true believers cannot fall away? Answer. In the visible church on earth, there are four kinds of believers. The first are they which hear the word without zeal, and they are like the stony ground. The second are they which hear, know, and approve the word. The third are they which hear, know, and approve the word, and have a taste of the power thereof, and accordingly yield some outward obedience. The fourth are they which hear, know, approve, and keep the word, in that they believe
it, and are turned into the obedience of it. The three first may fall quite away; the fourth cannot. And by this means it comes to pass that visible churches upon earth may fall away, because of them that profess the faith, three to one may utterly fall away.
The Use. This must teach us that are members of the visible church to fear and to suspect ourselves and not to content ourselves because we have some good things in us. But we must labor to be "sealed up to the day of our redemption," and to "lay up a good foundation against the time to come" (1 Tim. 6:19). By seeking to have in us such good things as are proper to the elect, as unfeigned faith in Christ and conversion to God from all our sins.
It may be demanded, how Paul's labor should be in vain? Answer. It was in vain in respect of his own desire and affection to save all the Galatians. Secondly, it was in vain in respect of the whole body of that church, whereof many were hypocrites. It was not in vain in respect of the elect, nor in respect of the counsel of God (Isa. 55:11).
Again, it may be demanded, what must be done when the labors of our callings are in vain? Answer. We must follow the calling and commandment of God, whether we have good success or no, and whatsoever come of it. Paul fears lest his labor is in vain, and yet he still labors. When Peter had labored all night and caught nothing, he says at the commandment of Christ, "In thy word will I cast out my net" (Luke 5). And thus to do (whatsoever follows) is true wisdom and the fear of God. For it must suffice us that the work we take in hand is pleasing unto God. And though it be in vain in respect of men, it is not so before God (Isa. 49:4; 2 Cor. 2:17). This must every man remember in his place and calling for the establishing of his mind against all events.
12 Be you as I, for I am even as you: I beseech you brethren: ye have not hurt me at all.
The words in this verse to the sixteenth verse are an answer to an objection. The objection is this. We see now by these reproofs that Paul has changed his mind toward us, and that he has turned his love into hatred. The answer is, "Be as I; I am as you." The speech is very effectual and significant, and it is like the common proverb, Amicus, alter ego, alter idem, that is, "A man's friend is all one with himself."
The sense of the words is, "Be as I"—look that your minds be not estranged from me, but tender me even as your own selves. For I Paul am the same that ever I was; I respect and tender you even as mine own self. And lest the Galatians should say, "See you not how
Paul commands imperiously, 'Be you as I'?" therefore he adds, "I beseech you brethren," I command you not. In the next words he adds a reason of his answer, thus. Hatred presupposes a hurt or wrong to be done. You have done me no hurt or wrong. Therefore you may not think that I hate you.
When Paul says, "Be as I, I am as you," we learn that there must be a special and mutual love between the teachers and the people. Paul says that he did "enlarge his heart for the Corinthians," and he requires the like of them (2 Cor. 6:11, 13). Teachers must show their love by tendering the salvation of the people by all means, even as their own souls. Paul could have found in his heart to have been accursed for his countrymen the Jews (Rom. 9:3). He desired that he might be offered up as a drink offering upon the sacrifice of the faith of the Philippians (Phil. 2:17). When the Israelites had sinned, Moses stands in the breach, as it were in the face of the cannon, between the wrath of God and them by his prayer to stay the judgment of God
(Ps. 106:23). Again, the people must show their love to their teachers, first, by praying for them, as for themselves (Rom. 15:30).
Secondly, by having in singular price the work of the ministry (1 Thess. 5:13), and that is, by wholesome doctrine to repair the image of God and to erect the kingdom of God in the hearts of men. When this thing is loved and desired, then are ministers loved. This mutual love is of great use; it encourages people to obey, and the preachers of the word to labor in teaching.
When Paul says, "I beseech you brethren," he shows what moderation is to be used in all reproofs. He tells the Galatians his mind plainly to the full. And withal he endeavors to show his own love to them and to keep theirs.
It may be asked, how Paul can say, "Ye have done me no hurt at all."
For when a believer in Corinth committed incest, Paul took it for a wrong to himself (2 Cor. 2:10). And no doubt, to call the doctrine of the apostle into question was a great wrong unto him. I answer, the wrong was no wrong in his estimation and affection, who was content to put up and to forgive the wrong. Here we see the meekness of Paul in that he quietly bears the crosses and wrongs laid upon him. The like was in Moses, who forty years together endured the bad manners of the Israelites (Acts 13:18); but the perfect example of this virtue is in Christ who saved them that crucified
Him. We likewise are to exercise ourselves in this virtue. And that we may indeed so do, we must first of all have a sense of our spiritual poverty, and a faith in the mercy, presence, and protection of God.
Again, mark the mind of the apostle: That he may win souls to God, he is content to suffer any wrong. The priests and Jesuits among us in England are content to venture life and limb that they may win proselytes to the Church of Rome. Much more then must the true ministers of the gospel be content with any condition, so they may