Chapter 4: Verses 12–16
gain men to God. In this case hurts and abuses must be no hurts nor abuses.
Chapter 4: Verses 12–15 13 And ye know how through the infirmity of the flesh, I preached the gospel unto you at the first:
14 And the trial of me which was in my flesh, ye despised not, neither abhorred: but received me as an angel of God, yea, as Christ Jesus.
15 What then was your felicity? For I bear you record, that if it had been possible you would have plucked out your eyes to have given them to me.
16 Am I therefore become your enemy, because I tell you the truth?
The answer to the objection in the former verse was this. "Be ye as I; I am as you." And the reason was this. Hatred presupposes an offence. You have done me no offence or hurt. Therefore you may not think that I hate you. The minor is in the twelfth verse, the conclusion in the sixteenth verse.
Again, the minor ("ye have done me no hurt") is confirmed in the thirteenth, fourteenth, fifteenth verses. The sum of the argument is this. Though my outward condition was subject to contempt, yet did the Galatians show love and reverence to me. Therefore you did me no hurt. Again, Paul sets forth both the parts of his argument. And first of all he describes his own condition, by three things: that he preached "in weakness of the flesh"; that he preached "the first"; that
he preached "having the trial of himself in his own flesh." Secondly, the love and reverence of the Galatians is set out by three signs or effects: "they despised him not"; "they received him as an angel, or as Christ himself"; "they would have plucked out their eyes to have done him good."
The first thing in Paul's condition is that "he published the gospel in the infirmity of his flesh," that is, in a mean and base estate, without the show of human wisdom and authority, and subject to many miseries. In this sense Paul opposes infirmity to the excellence of human wisdom (1 Cor. 2:1, 3), and under it he comprehends all the calamities and troubles that befell unto him (2 Cor. 12:10).
This was the condition of the rest of the apostles. For they were but fishers and preached the word in their fisher-like simplicity. Nay, this was the condition of Christ Himself. For He hid the majesty of His Godhead under the veil of His flesh. And His outward man was subject to reproach and contempt (Isa. 53:3). And this is the order of God. The word must be dispensed in the infirmity of man's flesh for sundry causes. First, that we might not exalt our teachers above their condition, who are no more but instruments of grace. When the men of Derbe and Lystra would have offered sacrifice to Paul and Barnabas, Paul forbids them, saying that "they were men subject to the same passions with themselves" (Acts 14:15). The second cause, that we might ascribe the whole work of our conversion not to men, but to God alone (2 Cor. 4:7). The third is that God might by this means confound the wisdom of the world and cause men that would be wise to become fools that they might be wise (1 Cor. 3:18). The last is that we might be assured that the doctrine of the apostles is of God because it prevails in the world without the strength and policy of man.
And as the word is preached in weakness, so it is believed of men; and the grace of God is conferred to us and continued in us in the weakness of the flesh. God's love is shed abroad in the hearts of men.
But when? Even then, when we are in the midst of manifold afflictions (Rom. 5:2, 5). Paul "bears about him the mortification of our Lord Jesus," not for his damnation, but "that the life of God might be manifest in his mortal flesh" (2 Cor. 4:10). And he says plainly that the grace of God is made "perfect through weakness" (2
Cor. 12:9). By this we are taught a high point of religion, and that is not only to be content with the miseries and troubles of this life, but to rejoice therein—because when we are weakest, we are strongest.
And when we think ourselves forsaken of God in the time of distress, we are not forsaken indeed, but have His special favor and protection
(2 Cor. 12:10). Let this be thought upon. For the works of God in the cause of man's salvation are in and by their contraries. This is the manner of God's dealing.
The second thing is that Paul preached the gospel to the Galatians "at the first," as it were, breaking the ice, where none had preached before. In this he claims his privilege, that he was to be esteemed as a master-builder that laid the foundation of the church of Galatia. And withal he gives a close item to the false apostles who did not plant churches but only corrupt them after they were planted. Again, Paul here notes the condition of God's church or kingdom in which first comes the husbandman and sows good seed, and then after comes the devil with his tares (Matt. 13:24–25). And all this is evident in the church of Galatia, first planted by Paul and then seduced by false teachers.
The third thing is that Paul preached "bearing about him the trial of God." This trial is a work of God whereby He discovers unto us and to the world either the grace or the corruption of our hearts. Thus
God tried Abraham (Heb. 11:17), the Israelites (Deut. 8:16), and Hezekiah (2 Chron. 32:31), and Paul in this place.
The Use. We must not think it strange when we are afflicted any way.
Nay, we must look for trials and be content when they come (1 Peter 4:12; James 1:2). We are either gold indeed, or gold in show; if indeed, we must be cast into the furnace that we may be purged. If we be gold in appearance, we must again into the furnace that we may be known what we are. The best vine in the vineyard must be lopped and cut with the pruning knife that it may bear the more fruit
(John 15).
Again, we must take heed lest there be any hidden corruption reigning in our hearts. And we must labor to be indeed that which we appear to be. For we must be tried by God. And then that which now lies hid shall be discovered to our shame.
Lastly, we must look to it that there be soundness of grace in us that we may be able to bear the trials of God and show forth some measure of faith, patience, obedience.
The first sign of reverence in the Galatians is that "they did not despise Paul" in his base condition. This is a matter of commendation in them, and it is to be followed of us. And he is a blessed man that is not offended at Christ (Matt. 11:6).
The second sign of reverence is that they "received Paul as an angel of God, or as Christ Jesus." Here first we must distinguish between Paul's person and his doctrine or ministry. And he is said "to be received as an angel" or "as Christ" because his doctrine was received even as if an angel or Christ had delivered it. Secondly we must put a difference between an apostle and all ordinary pastors and teachers.
And to be received as an angel or as Christ properly and simply
concerns Paul and the rest of the apostles. For to them it was said, "It is not you that speak, but the Spirit of the Father in you" (Matt.
10:20). Again, "He that heareth you, heareth me; he that despiseth you, despiseth me" (Luke 10:16). The apostles were called of God immediately, taught and inspired immediately, and immediately governed by the Spirit, both in preaching and writing, so as they could not err in the things which they delivered to the church. And therefore they were to be heard even as Christ Himself.
As for other ordinary teachers, they are in part and in the second place to be heard as angels and as Christ, so far forth as they follow the doctrine of the apostles. Thus are they also called the "angels" of the covenant (Mal. 2:7) and "ambassadors in the stead of Christ" (2
Cor. 5:20).
Here Paul notably expresses the authority and honor of an apostle, which is to be heard even as Christ Himself. Because in preaching he is the mouth, and in writing the hand of God. This authority is to be maintained. And the consideration of it is of great use. The papists say we know the Scripture to be the Word of God by the testimony of the church. But indeed the principal means whereby we are assured touching the truth of Scripture is that the books of Scripture were penned by men whose writings and sayings we are to receive even as from Christ Himself, because they had either prophetical or apostolical authority and were immediately taught and inspired in writing. And all this may be discerned by the matter, form, and circumstances of the foresaid books.
Secondly, they are to be blamed that call the pope "the spouse of the church" and "Christ by anointment" (as Bernard did), for thus is he more than an apostle.
Thirdly, here we see the goodness of God that does not speak to us in His majesty, but appoints men in His stead, who are His ambassadors to beseech us to be reconciled to Him.
Fourthly, there must be fidelity in teachers because they stand in teaching in the stead of Christ, and therefore must only deliver that which they know to be the will of Christ.
Fifthly, they must have a special care of holiness of life because they speak in the name and room of God (read Lev. 10:3).
Sixthly, the people are to hear their teachers with all reverence, even as if they would hear the very angels of God or Christ Himself.
Seventhly, the comfort of the ministry is as sure and certain as if an angel came down from heaven or Christ Himself to comfort us, so be it we do indeed truly turn to God and repent.
Verse 15.
"What was your felicity?," that is, you esteemed it to be your felicity that you received me and my doctrine. "Ye would have plucked out your eyes, and have given them to me"—a proverbial speech, signifying the special love of the Galatians to Paul, so as nothing which they had could be too dear for him. "If it had been possible"— this he says because no man can pluck out his eye to do another man good, or thus, no man can possibly give his eye and the sight thereof to another.
In these words Paul sets down the third sign of the love and reverence which the Galatians showed to him. And that is that they thought themselves happy by reason of Paul's ministry and would have parted with their own eyes for his good.
Hence we learn that there is a felicity in the time of this life, and that is to receive and embrace the doctrine of the gospel. So says Christ elsewhere (Luke 8:13; 11:18; Matt. 7:26). True happiness stands in our reconciliation with God in Christ. And this reconciliation is offered and given us on God's part by His word and promise, and it is received of us when we turn to God and by faith rest on the said promise. To be in God's kingdom is happiness. And this is the kingdom of God: when we resign ourselves in subjection to His will and word. The preaching of the word is the key of this kingdom
(Matt. 16:19), and when it is received into our hearts by faith, heaven is set open unto us even in this life (John 1:51).
The philosophers therefore have erred that place our happiness in honors, riches, pleasures, or in civil virtue.
Secondly, our common people are deceived who think because they deal truly and justly before men, that they are in as good a case as they that hear all the sermons in the world—as though true happiness stood in civil conversation.
Thirdly, this doctrine serves to beat down a point of natural atheism in the heart of man, which makes many think it a vain thing to serve
God and to hear His word (Job 21:15; Mal. 3:14). David was troubled with this corruption (Ps. 73:15). Many of them which profess the name of Christ will not be brought to keep the Sabbath day. And in their dealings they use fraud and lying as other men do. And all is because they think they cannot live by their religion.
Fourthly, the only way to establish a kingdom or commonwealth is to plant the gospel there. For this makes a happy people. And this is the main cause of our happiness and success in this church and land.
And the obedience of the gospel it is that makes every man in his trade, office, and calling whatsoever it be, to prosper (read Ps. 1:3).
Fifthly, on the contrary, they are wretched and miserable that live without the gospel (Prov. 29:18; 2 Cor. 4:3; 2 Tim. 3:7).
Sixthly, to receive the doctrine of the apostles is an infallible mark of the church of God. For this is it that makes a people blessed and happy.
Seventhly, we may not despise the preaching of the word (1 Thess.
5:20). If we do, we despise our own happiness. If it be said, preachers sometime are deceived. Answer. Mark the addition of Paul, "Prove all things, hold that which is good" (1 Thess. 5).
Touching the special love of the Galatians to Paul, first it may be demanded, what was the cause of it? Answer. The very ministry of the apostle, whose office it was to make disciples (Matt. 28:19) and so to plant the church of the New Testament. And for this cause, he had a privilege to preach the truth, so as he could not err in things which he delivered to the church. Secondly, he preached with authority, as having power to correct rebellious offenders (2 Cor.
10:6; 1 Cor. 4). Thirdly, he preached with unspeakable diligence (read Acts 20:31). Fourthly, he had a prerogative (as the rest of the apostles had) after he had made disciples by imposition of hands to give unto them the extraordinary gifts of the Holy Ghost (Acts 8:17).
And these are the means whereby this special love was procured.
Secondly, it may be demanded, whether the Galatians did not more than keep the law, when they would have plucked out their own eyes and have given them to Paul? For thus they love him more than their own selves. Answer. The commandment, "Thou shalt love thy neighbor as thyself," does not prescribe that we must in the first place love ourselves, and then in the second love our neighbor; but it sets down the right manner of loving our neighbor, and that is, to love him as heartily and unfeignedly as our own selves.