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Gal_4:8-18
1. Interrupting the doctrinal exposition, Paul rebukes the incomprehensible backsliding into which they are falling.
(Gal_4:8-11)
(Gal_4:12-18.)
Gal_4:9. Rather have been known of God.—A corrective climax, in order to give the following “how” still more emphasis. “This knowing on the part of God is of course not used of a theoretical knowing—for in that sense every one is an object of Divine knowledge—but of an affectionate, loving, interested knowledge; comp. 1Co_8:3; 1Co_13:12, and in the Hebrew éָãַò as frequently used. The aorist points to an act of God in the past, which was the act of adoption.” Wieseler.—How is it that ye are turning again?— ÐÜëéí does not belong to “the rudiments” but to “turn” therefore not as if they had already before served the óôïé÷åῖá but ðÜëéí only affirms that a second, new turning [Umwandlung] was asking place with them first from idols to God, now from God to “the rudiments of the world”=how turn you again—namely, to the óôïé÷åῖá ?—In ἐðéóôñÝöåôå , moreover, there is not of necessity implied the idea of turning back, but simply that of turning away; although in the expression: “Conversion from idols to God” the thought of an original apostasy from God lies at the foundation, yet it lay being rather in the background; and as ἐðéóôñÝöåôå has in itself an entirely general signification, it could very well be applied, even in a case where there was no reference to a turning back; indeed there was scarcely another word to express this turning away, this striking into a particular course. [Schmoller, having adopted Wieseler’s view of Gal_4:3, is of course, consistent in following out that interpretation here, but it is very evident that this interpretation is difficult to defend. Here, and especially in the final clause of the verse, there must be a departure from the more obvious meanining of the words, to admit the idea that they had not relapsed as well as lapsed by their apostasy, ÐÜëéí does not necessarily imply a turning back to the same things but to similar things, not retro but iterum, i.e., not again to heathenism indeed, but to Judaism, both of which are included in “the rudiments of the world.” So Meyer, Alford, Ellicott, Lightfoot and others. The present tense ( ἐðéïôñÝöåôå ) is used, for the change was Still going on. Comp. Gal_1:6 (Lightfoot).—R.]—The rudiments are called weak, because they have not the power to atone for sinful man, and by communication of the Spirit to transform him inwardly, agreeably to what Paul says of the law, e.g. Gal_3:21; Rom_8:3; comp. also Heb_7:18. They are called beggarly on account of their relatively imperfect matter in comparison with the perfection and the riches of the gospel. Wieseler.—Whereunto ye desire again anew to be in bondage.—“Again” belongs to “serve,” not as if they had already once served “the rudiments” but they have already served, they have been äïῦëïé ; and now they wish to be so again, although servants of another lord, and thus they wish to begin the äïõëåýåéí again ἄíùèåí , from the beginning, after it has scarcely as yet come to an end. [Ellicott’s statement is preferable: “They had been slaves to the rudiments in the form of heathenism; now they were desiring to enslave themselves again to the rudiments, and to commence them anew in the form of Judaism.”—R.]
Gal_4:10. Ye carefully observe.—Proof of the declaration first made: “Ye desire to be in bondage.” [The punctuation is a matter of dispute. An interrogation mark is placed at the close of the verse by Tischendorf, Lightfoot, and others, but Ellicott, Wieseler, and more lately Meyer and Alford (both of whom formerly made the verse interrogative) adopt a simple period. This suits the transition to Gal_4:11 much better.—R.] “ Ðáñáôçñåῖóèå : to observe carefully, not to celebrate, or else the objects would have been óÜèèáôá , íåïìçíßáò , ἑïñôÜò . The Apostle means to say, that they were not only given to the celebration, but, precisely like the Jews, were already scrupulous also as to the correct reckoning of time for their holy days. Days, with reference to the Sabbath; months, probably with reference to the new moons, not, because certain months, the seventh especially, were regarded as peculiarly holy months; seasons, within the year, with reference to the feasts; years with reference to the Sabbatical year, not the year of jubilee, which was no longer celebrated.” Wieseler.—This passage shows how far and how far not, the Galatians had as yet been led astray. [Comp. Col_2:16. Alford is scarcely warranted in saying that this verse is at variance with any and every theory of the Christian Sabbath, since the reference is evidently to Jewish observances, Jewish days, etc. Wieseler supposes that they were then celebrating a Sabbatical year, because the present tense is used, but this is pressing it too far.—R.]
Gal_4:11. I am afraid respecting you.—Not superfluously has Paul added the ὑìᾶò , but in the consciousness that it is not his own interest (as for instance his having labored fruitlessly, in itself regarded), but the readers’ that his anxiety respects. Meyer.—Luther aptly says: Lacrimas Pauli hæc verba spirant [These words breathe the tears of Paul].
Gal_4:12. Become as I.—The Apostle’s reprehension of their conduct naturally prepares the way for the admonition to a change of this. Yet he does little more than briefly indicate the exhortation, without continuing it, but goes on rather to make mention, with painful emotion, of his personal relation to the readers, as it had been and as it had now become.—The sense of the briefly expressed admonition is not quite evident: but probably=become like me in freedom from Judaistic observance; the motive to this is then added: For I also have become as ye are, like you Gentiles, through my ἐèíéêῶó æῇí , comp. Gal_2:14, and moreover the Apostle means, doubtless: when I brought you the gospel.—[Schmoller joins Brethren, I beseech you, with what follows, but the punctuation of the E. V. is better. The meaning of the first clause seems plain. In regard to the second, “two interpretations deserve to be considered: 1. ‘For I was once in bondage as ye now are.’ I once was a Jew, as ye now Judaize. 2. ‘For I abandoned my legal ground of righteousness, I became a Gentile like you.’ The latter sense is simpler grammatically, as it understands the same verb which occurs in the former clause, ‘because,’ not ‘was.’ It is also more in character with the intense personal feeling which pervades the passage. ‘I gave up all those time-honored customs, all those dear associations of race, to become like you. I have lived as a Gentile that I might preach to you Gentiles. Will you then abandon me, when I have abandoned all for you?’ This sense is well adapted both to the tender appeal ‘Brethren, I beseech you,’ and to the eager explanation which follows: ‘Ye did me no wrong’ ” (Lightfoot).—Ye injured me in nothing.—The emphasis does not rest, on me, a mere enclitic in the Greek, as if implying that they had injured God and Christ. As the verb is aorist like those which follow, it seems best to refer this to that time of his first preaching. In that case the meaning “I have no personal grounds of complaint” (adopted by many from Chrysostom to Lightfoot) is untenable. He begins with this clause to adduce their former treatment of him, as a reason for “becoming as he is.” The next clause is not strictly adversative.—R.]
Gal_4:13. Yea ye know that on account of infirmity of the flesh.—“The only correct, because the only grammatical explanation, is: On account of weakness of the flesh, so it appears from this, that Paul was necessitated, on his first journey through Galatia, to linger there, although properly it had not lain in his plan, and that he had during this compulsory sojourn preached the gospel to the Galatians. How and from what cause he was suffering, whether from natural sickness, or from injuries undergone for the gospel’s sake, we do not know. Paul does not, by the mention of a previously unintended activity among the Galatians, work against his purpose, but rather right in the line of his purpose, since the love which received him so heartily and joyfully, must have been so much the greater, the less it was founded on the duty of a thankfulness owing for a benefit previously intended for the receivers, and for efforts made strictly on their account” (Meyer);—or rather, perhaps; “the less he, considering the impediment of his bodily condition, could expect such a reception” (Wieseler). That is, we suppose, because, through his infirmity he was in many ways impeded in his public labors, because his preaching of the gospel was a variously marred, imperfect one. He means to say then, that he preached in a state of bodily weakness. But the words themselves are not to be so translated. [Wordsworth: “On account of the infirmity in his flesh and the consequent temptation to his hearers, he was naturally led—perhaps he was guided by the Holy Spirit—to shun in the first instance the more civilized population, of Asia and Europe, as to go rather to the despised Galilees of the world and then when his reputation was established, to proceed through Macedonia to Athens, and thence to Corinth and to Ephesus, and so finally to Rome.” But this learned author can scarcely be warranted in making this the implication in ðñüôåñïí , as he does, in order to deny a second visit to Galatia.—R.] Ðñüôåñïí apparently not=formerly, referring generally to time past viewed from the present; for the addition would then be entirely superfluous; but special=the first of two definite occasions. The second time of “preaching” is, however, not the present writing of the Epistle, for åὐáããåëßæù is invariably used of oral preaching; but there is a twofold presence of the Apostle among the Galatians presupposed, to the first of which the ðñüôåñïí refers. In fact, the book of Acts also mentions two visits of Paul in Galatia, Act_16:6; Act_18:23. “Paul therefore adds ôὸ ðñüôåñïí in order to designate with full distinctness the first visit, during which he founded the churches. At his second visit, also, the joyful experiences which he had had ôὸ ðñüôåñïí were not repeated; the churches were already infected with Judaism” (Meyer).
Gal_4:14. With the reading ðåéñáóìὸí ὑìῶí it appears best to set a period after ἐí ôῇ óáñêß ìïõ , and to connect the words with ïἴäáôå Gal_4:13=you know how you, through my bodily infirmity, and the hampering of my evangelical activity in consequence of it, were put on proof=experienced the temptation to think unfavorably of me. Unquestionably the connection is somewhat difficult. But plainly the connection with what follows is wholly inadmissible, although Meyer accepts it=you have not despised your trial in my flesh. But what is meant by despising the trial, &c.? Who could understand it at all? Meyer himself has to alter the expression somewhat, so as to mean : contemptuously repel. And besides what would be signified by the climatic expression with two words: ἐîïõèåíÞóáôå and ἐîåðôýóáôå . This, however, manifestly constitutes the antithesis to the strong affirmative expression ἀëë ̓ ὡò ἅããåëïí ê . ô . ë . The one as well as the other therefore refers to himself. He praises this in them, that they did not reject and even spit out him, as there was room to apprehend, but—the exact opposite—received him as an angel, nay, as Christ. [The reading ὑìῶí must be adopted, but this by no means compels us to follow the punctuation and connection just indicated. Meyer, Alford, Ellicott, Wordsworth, Lightfoot and most editors reject Lachmann’s punctuation, which makes the latter part of the verse intolerably harsh and abrupt, and does little to remove the difficulty of the former part. As Wordsworth intimates “the teacher’s infirmity is the people’s trial.” Paul’s infirmity, whatever it was, put them on trial, was the thing which tried them ( ðåéñáóìὸí ὑìῶí ), and yet they did not despise and loathe him on account of this infirmity, but received him, etc.—R.]
Gal_4:15. What was then [or where then is] the blessedness ye spake of? [The E. V. gives a sufficiently correct paraphrase, if ðïῦ be read.—R.] Weiseler:= How highly blessed you pronounced yourselves, sc. that you were able to hear me? -- Ôßò =how great. Ïὖí comes in somewhat abruptly, but is explained by the emotional character of the style. Paul transfers himself vividly into the time when they received him with such veneration, and exclaims: How was it then, what a boasting of blessedness then arose?—With that agrees, as a proof, what follows: For I bear you record.—Meyer: Of what character then was you boasting of blessedness?=how inconstant? More farfetched is the explanation: On what was your boasting of blessedness founded? Others supply ἐóôß : What then is your boasting of blessedness?=it is nothing any longer; it is at an end, therefore somewhat in the sense of ðïῦ But the following ãÜñ does not agree with this.
That, if it had been possible, etc.—A proverbial mode of speech, derived from the high value and indispensableness of the eyes. Puerile is the explanation: Paul had an opthalmia, and says here, that the Gailatians, if it had been possible would have given him their sound eyes. [The E. V. “your own eyes,” giving an emphasis, unwarranted by the Greek, favors this theory of “opthalmia.” It is well defended by Dr. Brown, Horæ Subscecivæ, yet scarcely sustained by this passage.—R.]
Gal_4:16. So then, am I become your enemy.—A sharp antithesis. The simplest sense: Since you were so minded towards me, can I be afterwards regarded as your enemy only because I tell you the truth (instead of speaking according to your fancy). The sentence is introduced somewhat abruptly, or the inference implied in ἕóôå is not so very obvious. It may be explained, however, from the emotional character of the language. The emphasis lies on “tell the truth;” but in the first instance “enemy” ( ἐ÷èñüò ), as. constituting a contrast, must be made prominent; it therefore stands first, and by placing ἀëçèåýùí ὑìῖí at the end, this also is emphasized. The Apostle had already told the Galatians the truth, rebuking their errors and short-comings, before the writing of his Epistle (for this they had not seen as yet), at a second visit in person among them. [The present form of the E. V. seems against this, but the participle means “by telling the truth,” which of course admits of a part reference. Wordsworth renders “being true,” to avoid the admission of a second visit.—R. ]
Gal_4:17. They pay you court in no honest way.—[So Ellicott. Lightfoot: “As æçëïῦí would seem to have one and the same sense throughout this passage, its more ordinary meanings with the accusative, as ‘to admire, emulate,’ must be discarded. It signifies rather ‘to busy one’s self about, take interest in,’ a sense which lies close to the original meaning of æῆëïò if correctly derived from æÝù .” So Schmoller liebeifern.—R.] “They also, it is true [sc. the false teachers; for we usually abstain from naming; those whose very names produce in us dislike and aversion (Calvin)] will fain have an affectionate zeal towards you, and contend for the possession of you: but in view of the truth, that, while they will bring you out of affectionate zeal, is worse than what you already have, we must say; they are zealous for you to no good.” Ewald.—They desire to exclude you,—first from me, and thus from the pure gospel to them and their teaching.—“Iva, (that) with the indicative present is certainly harsh; but Meyer’s interpretation is altogether too forced. He feels himself obliged on account of this harshness to take” iva=ubi, in quo statu; whereby, by which exclusion, when it has taken place, you, with your zeal are directed to them as objects of your interest. [The final sense of ἵíá , i.e., they do it for this purpose, is preferable; the indicative being regarded by Alford and Ellicott as a solecism, though Lightfoot remarks that this usage, while quite unclassical, is often found in later writers. Meyer, insists very strongly however upon the local sense.—R.]
Gal_4:18. But it is good to be courted in a good way at all times.—The “courting” of which they are the objects, he has been obliged to censure, and accordingly he adds (turning to the readers themselves): It is indeed good ( êáëüí ) to be an object of the affectionate zeal of others, good to be zealously loved—but only in a good thing. It, is only good to be zealously loved in a good laudable cause, and for the sake of it, but not as now, on account of an evil cause, namely, apostacy from the truth. This thought Paul completes by the addition: At all times it is good to be loved for the sake of a good cause. But (he says) more accurately considered, it is only good, when one is zealously loved at all times, for the sake of a good cause, and not merely for a while, or at certain times, i. e., when one is always worthy of zealous love (for the sake of a good cause). This thought however, Paul does not leave thus general, but suddenly—disturbing the concinuity of the discourse, though quite in congruity with the emotion expressed in the language of this section—gives it a definite application—not only when I am present with you.—Then you showed yourselves worthy of love, but, alas, not now, when I am not with you.—Meyer and Wieseler understand the beginning of the sentence thus: good it is, that zeal is shown, etc.; and not so that the Galatians are understood as the objects of the zed, but so that the zeal ἐí êáëῷ is opposed to the zeal of the false teachers, which was ἐí êáêῷ , But justice is not thus done to the passive infinitive. [This verse has caused much discussion. The following results seem clear: 1. That the verb æçëïῦí is to retain the same meaning throughout. 2. That the last infinitive is passive, and the Galatians the object. But 3. the force of ἐí êáëῷ is doubtful. It may be (a) merely adverbial (Ellicott). “It is a good thing to be the object of courting in an honest way (as you are by me, though not by them) at all times, and not merely when I happen to be with you.” (b) It may indicate the sphere, in contrast with that of the false teachers (Alford). It is a good thing (for you) to be the objects of this zeal, in a good cause, at all times and by every body, not only when I am present with you. I do not grudge the court that is paid you. Only let them do it in an honorable cause, (c) Or the phrase may be pressed, as is done by Schmoller, to imply a contrast between their present and their former state. Lightfoot prefers a view similar to this, but, as he admits, it supplies too much. As (b) is entirely consistent with the requirements of 1, and 2, it seems preferable.—R.]
[Many commentators (including Bengel, Wordsworth, Lightfoot) put a comma at the close of Gal_4:18, thus joining the next verse most closely with this section. There is a sufficient change of tone and thought to justify a full stop, but it seems doubtful whether a new section or paragraph should begin with Gal_4:19. Most commentators, even those who separate Gal_4:18-19, begin the new paragraph with Gal_4:21; with more propriety apparently. Schmoller, however, joins Gal_4:19 with Gal_4:21, and divides the sections accordingly. While the matter is not of sufficient moment to warrant an alteration of his arrangement, the usual division presents the Apostle’s thought more satisfactorily. See Exeg. Notes on Gal_4:19-20 in the next section.—R.]
2. Confidence between teachers and hearers.—“There must be more depending on hearty confidence between teachers and hearers, than is commonly thought, because the Apostle so solicitously strives for it, and assures them he has not lost his affection for them, but is still mindful of their first love.” Rieger.—The preacher, it is true, is in the first place only the bearer and bringer of the divine word, and it is primarily this itself, which opens and wins hearts. The man, compared with the word which he brings, falls entirely into the background, as appears from the very declarations of Paul in this section. Had not the word which he brought, in itself won hearts, had not these conceived confidence in the word as such, for the sake of its contents, Paul himself would have found no access among them; for in his personal appearance, in view of the weakness of the flesh, with which he came, there was at least nothing captivating to the hearts of men.—But on the other hand, simultaneously with the receiving of the word, there is also formed a personal relation to the bringer of it; he is not a mere instrument, but a personality, and in his bringing of the word comes into consideration as such. A bond of confidence and love is knit between the hearer and the teacher; to him who brings what searches the heart in its inmost recesses, who proclaims to us the word of salvation and eternal life, our heart must also necessarily turn in love, if it has suffered the word to gain any hold of it whatever. And on the other hand the personal bond which is formed, will then in its turn have an essential influence in promoting the reception of the word and steadfastness in faith. The preacher may also, as Paul shows, expressly appeal to this personal relation, may and should value highly the love which he experiences, may—not indeed affect an injured tone when it is withdrawn from him, but may well, when the Church has in any way gone astray, use the personal relation that has been formed, as a motive in his admonitions.
[3. Observance of days, etc. The scrupulous observance of “days and months and seasons and years,” is to the Apostle a token that his labor in the gospel has not resulted in appropriate effects. These things belong to “the weak and beggarly elements,” to which the Galatians were returning. That there is no allusion to the observance of the Lord’s Day is evident, for this cannot be classed among these “rudiments,” to which they desire to be again anew in bondage. It could not be classed among “heathen rudiments,” for they knew nothing of it; nor with “the bondage of the law,” for God’s Sabbatic law ante-dated the Mosaic law (comp. the fourth commandment, “Remember”). And whatever of legal bondage had been linked with the observance of the Jewish Sabbath was eliminated together with the change to the first day of the week. This at once removes the Lord’s Day from the category of “days” (Gal_4:10), and also of “weak and beggarly elements” (Gal_4:9). The mode of observance is learned from the Lord’s words: “The Sabbath was made for man, and not man for the Sabbath,” which at the same time imply, when rightly understood, the perpetual necessity for a Sabbath.—R.]
Gal_4:9. Luther:—We are known of God, rather than we know Him. For what we do towards such knowledge is nothing else than to hold still, and let God occupy Himself with us, namely, by giving us His word, which we lay hold of through the faith which He also works in us, and thus to become God’s children.—We shall not fare better than the dear Apostles themselves fared, who in their lifetime had to see the congregations that had been built up through their office with much pains and labor, so sadly torn down, that for very pity their heart was ready to break.—It may easily and quickly happen, that one apostatize from the truth. For even Christians, who are in earnest as to sound doctrine, consider not sufficiently, how precious and most needful a treasure is the right and true knowledge of Christ. Besides there are exceeding few among those (hat hear the preaching of faith, that are tried by the holy cross and spiritual conflict, and that sometimes have with sin, death and devil a skirmish, but the greater part live on in all security, without all combat and strife. So long as they have sound teachers with them, they speak according to them; but when these their true teachers are away, and the wolves in sheeps’ clothing come creeping in, at once that takes place with them, which happened to the Galatians, namely, that they are soon and easily seduced and perverted.—When the foundation is destroyed, it is then all one, whether men turn themselves to the law, or to idols. Whoever falls from grace upon the law, has as hard a fall as he that falls from grace into heathenism, for out of Christ there, is nothing else than idolatry and a vain image of God.—“To the weak and beggarly rudiments.” When the law accomplishes its right and fitting work or office, it accuses and condemns men; then it is not a weak and beggarly element, but strong and rich, yea, it is an immeasurable, inviucible power and wealth, against which the conscience is indeed weak and poor.—It is most admirable that St. Paul speaks so contemptuously of the law. For he does it to this end, that they who will through the law be made righteous, may from day to day become still weaker and more beggarly. For they are of themselves weak and beggarly, i. e., by nature children of wrath and guilty of perdition, and lay hold then on that which also is nothing else than merely infirmity and beggary, whereby they will fain become strong and rich.
Gal_4:10. “Ye carefully observe days.” Here might some one say: If the good Galatians did so great a sin, in that they observed days, months, seasons, &c, how comes it then, that ye do not also sin, who yet do the like? Answer: in that we keep Sunday, Christmas, Easter, and the like days of solemnity or festivals, we do it with all freedom, we burden with such ceremonies no one’s conscience, nor teach, that men must needs keep them, in order to be thereby justified and saved, or to make satisfaction for sin. But on this account we keep them, that matters may go on in the church in good discipline and order, and that outward unity may not be sundered (for inwardly we have another unity). But the principal cause is this, that the ministry may remain in its full exercise, and that the people may have their certain appointed time, when they may come together, hear God’s word, and therefrom know God. Item, that they may take the sacrament, pray in common for all necessities of all Christendom, and may thank our dear Lord God for all His benefits. Berlenb. Bible:—In such things that is even against Christianity which is urged upon men over and above Christianity. He that can comprehend what mischief the evangelical spirit sufers from such patch work, has made great progress.
Gal_4:11. Heubner:—The teacher labors upon an uncertainty, knows not what he accomplishes, he sows upon hope.
Gal_4:12-20. Rieger:—As much depends on such earnest remonstrances for opening the hearers’ hearts, as on the most convincing arguments.
Gal_4:12. Spener:—A true pastor is sensitive in no particular, save in what is contrary to the honor of God, and the salvation of His flock.—Luther:—That he gives the Galatians so good words, is as much as to mix and temper the bitter wormwood drink so with honey and sugar that it may become sweet and pleasant. Even so do parents, when they have well flogged their children, give them good words, give them gingerbread, apples, pears, nuts and the like, that the children may take note and understand that their parents have at heart their good.
Gal_4:13-14. It may well be that human reason stumbles and starts back, when it beholds the slight, contemptible and weak nature of the dear Christians, wherein there is so much of suffering, yea, the world has ever counted all God’s servants for great fools, who will fain comfort, help and counsel others, item, inasmuch as they boast of so great heavenly possessions and treasures, of righteousness, power, strength, victory over sin, death and all evil, of everlasting joy, &c., and are yet the poorest beggars, and moreover weak, troubled and despised.—Starke:—True servants of the gospel are angels of God, as having the name of messengers and heralds of the divine will, even as also the invisible and heavenly spirits bear the name of angels from a like office.—Lange:—If teachers wish to be looked on as angels of God, and in a certain sense as Christ Himself, they must also approve themselves as good angels, and not as Satan’s angels and servants, and discharge their office with such purity, as they have Paul for an example.—[Burkitt:—It is an high commendation to a people, when neither poverty nor deformity, nor any deficiency, which may render a minister of the gospel base and contemptible in the estimation of the world, can possibly diminish any thing of that respect which they know to be due and payable unto him.—R.]
Gal_4:15. Heubner:—Let the apostate reflect, when the was happiest, how blessed he was before he fell.—Berlenb. Bib.:—As indeed we are owing more than the eyes of the body, to those that have opened to us the eyes of the soul.—Hedinger:—A beautiful proof of faith, to love those from the heart, that plant faith within us! O the horror, that some would gladly tear out tongue and eyes from those that teach us the word of the kingdom of heaven!—Cramer:—It is everywhere the same, that new preachers are welcome, and soon get followers and a great concourse. While the sign is new, it is hung against the wall; but when it is old, it is thrown under the bench.—[Brown:—When the gospel is remarkably successful, the danger is not of converts not being sufficiently attached, but of their being inordinately attached, to the minister who has been the instrument of conveying to them so great a benefit. The being greatly applauded, is scarcely any proof that a minister has been successful; the being highly esteemed and cordially loved, is a considerably strong presumption that he has; the being regarded with indifference and dislike, is a clear proof that he has not.—R.]
Gal_4:16. Heubner:—Him who tells us the truth, we ought to count for our true and best friend.—Luther:—In the world matters go altogether strangely and against reason, namely, he that speaks truth becomes an unwelcome guest, yea, is counted for an enemy; but this is not so among good friends, and still less among Christians.—Starke:—He that bates any one, because he tells him the truth, such an one betrays himself very clearly as no child of God.
Gal_4:17. Luther:—This is the way of all false spirits, to put on a friendly behavior, and give people the best words, so as to get a hold. When they first come creeping in, they swear most fervently, that they seek nothing else than alone how they may further God’s honor and men’s salvation; they promise to those that receive their teaching, that they shall certainly be saved. And with such assumed appearance of godliness and sheep’s clothing, the ravening wolves do immensely great harm to the Christian church, where pastors are not active and vigilant and earnest to withstand them.—Rieger:—Great pains given to any thing, great certainty assumed concerning it, is indeed something very taking to men’s minds; but zeal alone gives no certain proof of truth. The doctrine is not to be judged according to the zeal, but the zeal according to the doctrine. The zeal does not make the cause good, but the cause must make the zeal good.—[Bunyan:—Zeal without knowledge is like a mettled horse without eyes or like a sword in a madman’s hands.—Riccaltoun:—In reading the history of the church it is hard to say whether what has gone, and still goes under the name of zeal, has done more good or hurt to religion.—Burkitt:—The old practice has ever been amongst seducers, first to alienate the people’s minds from their own teachers, and next get themselves looked upon as alone, and only worthy to have room in the people’s hearts.—R.]
Gal_4:18. Starke:—Zeal for good must be enduring.—This is a human feeling, which exists in many, even pious souls. They are zealous in good, when faithful teachers are present, but when they are absent, or it may be dead, they : slacken in their zeal.
Footnotes:
1 Gal_4:8.—[The idea of servitude rather than service is more accordant with the connection of thought.—R.]
Gal_4:8.—Lachmann, Tischendorf read ôïῖò öýóåé ìὴïὖóé èåïῖò , instead of ôïῖò ìὴ öýóåé ïὖóé èåïῖò . Rec. [The former reading is that of à . A, B, C, and modern editors generally.—R.]
Gal_4:9.—[The tense here is the same as in the preceding clause, and the translation must conform.—R.]
Gal_4:9.—[The construction is like Gal_2:14.—The rendering above given retains the force of the present: ye are in process of turning.—R.]
Gal_4:12.—[ Ôἰíåóèå —“become.” In the next clause the same verb is to be supplied. The better division of verses would join the last clause with Gal_4:13, as the better pointing transposes the period and colon.—R.]
Gal_4:13.—[This rendering of äé ʼ ἀóèÝíåéáí may now be considered as established.—R.]
Gal_4:14.—The reading ôὸí ðåéñ . ὑìῶí ἐí ôῆ óáñêß ìïõ is followed. So à [1A. B. D.1 F., Lachmann, Tischendorf, Meyer, Bagge, Ellicott, Alford, Wordsworth, Lightfoot.—R.] Rec. reads ôὸí ðåéñ . ìïõ ôὸí Ýí ôῆ óáñêß ìïõ ; its, sense is: You have not despised my bodily temptation=me on account of my sickness, by which I was tempted of God. But M.S. authority is strongest for ὑ ìῶí . Evidently this was not understood, and the Recepta is a conjectural emendation, based on a false interpretation. Ðåéñáóìüí was understood as calamitas, as an infirmity in the body of Paul himself, because in Gal_4:13 this is spoken of; and so ὑìῶí had either to be entirely erased, or replaced by ìïõ ; and ôüõ added to connect ἐí óáñêß ìïõ with ðåéñáóìüí . On the sense of the approved reading, see Exeg. Notes. [Schmoller follows Lachmann’s punctuation, which puts a full stop after óáñêß ìïõ , but this is objectionable, and not adopted by later editors. It is better to put a comma only after “rejected.”—R.]
Gal_4:15.—There are three readings: 1) The Recepta, ôßò ïὖí ἧí ὁ ìáêáñéóìὸò ὑìῶí . 2) The same, only without ἧí . 3) Ðïῦ ïὗí ὁ ìáêáñ . ὑìῶí without ἦí which gives no sense with ðïῦ . The last reading is well supported, and found in à ., but seems to be a very old gloss; for a change of ðïῦ into the more difficult ôßò cannot readily be explained. Of the two others, 2) seems preferable, though we cannot definitely decide, [ Ðïῦ is adopted by Tischendorf. Alford, Wordsworth, Lightfoot; ôßò , without ἧí by Ellicott. If we adopt 1) or 2), the E. V. must be altered: “What then was”—i. e. of what kind was, etc.—R.]
Gal_4:15.—[“Own” is not warranted by the simple ôïὺò ὀöèáëìïὺò ýìῶí .—R.]
Gal_4:17.—[On the alterations, Gal_4:17-18, see Exeg. Notes. Ellicott’s translation has been adopted only in part.—R.]
Gal_4:17.— Ἡìᾶò [instead of ὑìᾶò .—R.] is an unnecessary conjecture [of Beza’s].
Gal_4:18.—The reading æçëïῦóèå is an unnecessary conjecture in all probability, though found in à . B. [Rejected by all editors of importance. Meyer, Ellicott, Wordsworth, read ôὸ æçëïῦóèáé ; Lachmann, Alford, Lightfoot omit the article. It probably disappeared with the incorrect reading of the verb in some MSS.—R.]