Galatians 4:17 Komentář

The apostle, in this chapter, is still carrying on the same general design as in the former - to recover these Christians from the impressions made upon them by the judaizing teachers, and to represent their weakness and folly in suffering themselves to be drawn away from the gospel doctrine of justification, and to be deprived of their freedom from the bondage of the law of Moses. For this purpose he makes use of various considerations; such as, I. The great excellence of the gospel state above the legal (Gal 4:1-7). II. The happy change that was made in them at their conversion (Gal 4:8-11). III. The affection they had had for him and his ministry (Gal 4:12-16). IV. The character of the false teachers by whom they had been perverted (Gal 4:17, Gal 4:18). V. The very tender affection he had for them (Gal 4:19, Gal 4:20). VI. The history of Isaac and Ishmael, by a comparison taken from which he illustrates the difference between such as rested in Christ and such as trusted in the law. And in all these, as he uses great plainness and faithfulness with them, so he expresses the tenderest concern for them.

The apostle is still carrying on the same design as in the foregoing verse, which was, to convince the Galatians of their sin and folly in departing from the truth of the gospel: having just before been expostulating with them about the change of their behaviour towards him who endeavoured to establish them in it, he here gives them the character of those false teachers who made it their business to draw them away from it, which if they would attend to, they might soon see how little reason they had to hearken to them: whatever opinion they might have of them, he tells them they were designing men, who were aiming to set up themselves, and who, under their specious pretences, were more consulting their own interest than theirs: "They zealously affect you," says he; "they show a mighty respect for you, and pretend a great deal of affection to you, but not well; they do it not with any good design, they are not sincere and upright in it, for they would exclude you, that you might affect them. That which they are chiefly aiming at is to engage your affections to them; and, in order to this, they are doing all they can to draw off your affections from me and from the truth, that so they may engross you to themselves." This, he assures them, was their design, and therefore they must needs be very unwise in hearkening to them. Note, 1. There may appear to be a great deal of zeal where yet there is but little truth and sincerity. 2. It is the usual way of seducers to insinuate themselves into people's affections, and by that means to draw them into their opinions. 3. Whatever pretences such may make, they have usually more regard to their own interest than that of others, and will not stick at ruining the reputation of others, if by that means they can raise their own. On this occasion the apostle gives us that excellent rule which we have, Gal 4:18, It is good to be zealously affected always in a good thing. What our translation renders in a good man, and so consider the apostle as pointing to himself; this sense, they think, is favoured both by the preceding context and also by the words immediately following, and not only when I am present with you, which may be as if he had said, "Time was when you were zealously affected towards me; you once took me for a good man, and have now no reason to think otherwise of me; surely then it would become you to show the same regard to me, now that I am absent from you, which you did when I was present with you." But, if we adhere to our own translation, the apostle here furnishes us with a very good rule to direct and regulate us in the exercise of our zeal: there are two things which to this purpose he more especially recommends to us: - (1.) That it be exercised only upon that which is good; for zeal is then only good when it is in a good thing: those who are zealously affected to that which is evil will thereby only to do so much the more hurt. And, (2.) That herein it be constant and steady: it is good to be zealous always in a good thing; not for a time only, or now and then, like the heat of an ague-fit, but, like the natural heat of the body, constant. Happy would it be for the church of Christ if this rule were better observed among Christians!

INTRODUCTION TO GALATIANS 4 In this chapter the apostle discourses concerning the abrogation of the ceremonial law, under which the Old Testament saints were, being as children under tutors; blames the Galatians for returning to it when they were freed from it; puts them in mind of their former affection to him and to his ministry; describes the false apostles, who had been the occasion of their departure from the truth, and by a beautiful allegory sets forth the difference between the legal and Gospel dispensations. And whereas in the latter part of the preceding chapter he had compared the law to a schoolmaster, under which the Jews were till Christ came; he here makes use of another simile to express the same thing by, which is that of an heir while under age being under tutors and governors, until the time fixed by the parent's will, Gal 4:1 an accommodation of which simile is in Gal 4:3, by which the Jews under the former dispensation are represented as children, and as in a state of bondage to the ceremonial law, from which there is a deliverance by Christ at the appointed time of the Father, by whom he was sent for that purpose; the act of sending is ascribed to God the Father; the person sent is described as the Son of God; the time when is called the fulness of time; and the circumstances under which he was sent were, that he was made of a woman, and made under the law, Gal 4:4, the ends of his being sent were to redeem his people from it, who were under it; and that they might receive the adoption of children, the privilege and spirit of it, Gal 4:5. Hence because they were the sons of God, and as a fruit and effect of the redemption of them by Christ, the Spirit of God is sent down into their hearts, to make known and witness their adoption, Gal 4:6, and the benefits arising from hence are, that such are or should be no longer the servants of the law, but are children and free from it, and are heirs of God, Gal 4:7, and that the grace of God might appear the more illustrious in this privilege of sonship, and the folly of the Galatians be more manifest in returning to the ceremonial law, notice is taken of what they were and did before conversion, and what they were inclined to now; that whereas whilst they were ignorant of God, they served nominal fictitious deities, such as were not by nature gods; and yet now, though they knew God, and were known of him, seemed desirous of being in a state of servitude and bondage to the weak and beggarly elements of the ceremonial law, Gal 4:8, of which instances are given in their observing days, months, times and years, Gal 4:10, which gave the apostle a great deal of concern, fearing his labour among them was in vain, and to no purpose, Gal 4:11, wherefore he entreats them as his brethren to imitate him, who being a Jew, yet had relinquished the observation of the ceremonial law, Gal 4:12, and then he reminds them of their former regard unto him; how that though he preached the Gospel to them through much weakness, yet they did not despise him and reject him on account of his infirmities, but received him with all the tokens of respect imaginable, as if he had been an angel; yea, as if he had been Christ himself, Gal 4:13, who then reckoned themselves happy persons on account of the Gospel he preached to them, and then had such an affection for him, that if it had been needful they would have given their eyes unto him; and yet now he was become their enemy for preaching the same truths he did then, justification by faith in Christ's righteousness and the abrogation of the law, Gal 4:15, next he gives an account of the false apostles, who pretended a zealous affection for the Galatians; which was not a good one, nor with right views, Gal 4:17, though zeal in a good cause, and which continues, is very commendable, Gal 4:18, and such a constant and hearty attachment had the apostle to them; wherefore he calls them his little children, says he travailed in birth on their account, it being his earnest desire that Christ might appear to be formed in them, Gal 4:19, wherefore since he was in doubt and distress about them, he was very desirous of being with them, and to alter his way of arguing with them; and from the law, and not the Gospel, show them their mistake and folly, Gal 4:20, which he does in the following allegorical way, by observing that Abraham had two sons, the one by a servant maid, the other by his lawful wife; the one was after the flesh, the other by promise; which allegorically signified the two covenants of Sinai and of Sion, Gal 4:22. Agar the bondmaid represented the covenant made at Mount Sinai in Arabia, under which the carnal Jews and their posterity were in a state of bondage; and Sarah the free woman, the covenant of grace under the Gospel dispensation and the Gospel church state, which is from above, free, fertile, and numerous, Gal 4:25, which is confirmed, Gal 4:27, by a passage out of Isa 44:1 and as these two women were typical of the two covenants, so their respective offspring represented the two sorts of professors, legalists and evangelical Christians. True believers in Christ are like Isaac, the children of the promise; legalists are like Ishmael, men after the flesh, and of the same persecuting spirit with him: wherefore as it was then, that carnal Ishmael persecuted spiritual Isaac, so at this time the carnal Jews persecuted the real Christians, Gal 4:28 nevertheless for the comfort of the latter, it is observed out of the Scripture that the former shall be cast out, and not be heir with them, Gal 4:30, and the conclusion of the whole is, that the saints under the Gospel dispensation are not in bondage to the law, but are made free by Christ; to which freedom they are called, and in which they should stand, Gal 4:31.

But it is good to be zealously affected,.... A zealous affection when right is very commendable, as the instances of Phinehas, Elijah, John the Baptist, and our Lord Jesus Christ show, and a contrary spirit is very disagreeable. But then it must be expressed in a good thing; in a good cause, for God, and the things of Christ; for the Gospel, and the ordinances of it, and for the discipline of God's house, and against immorality and profaneness, errors and heresies: and it should be "always"; not at certain times, and upon some particular accounts, but it should be constant, and always continue; it should be ever the same towards God, Christ, and his ministers: and not only when I am present with you; by which the apostle suggests, that while he was with them they were zealously attached to him and truth; but no sooner was he gone from them, but their zealous affection abated, and was fixed on others, which discovered their weakness, fickleness, and inconstancy; whereas he was always the same to them, and bore the same love to them, as the following words show.

It is a wholesome emulation which leads to an imitation of virtue, but an evil one, which seduces from virtue him who is in the right path. And this is the object of those persons, who would deprive you of perfect knowledge, and impart to you that which is mutilated and spurious, and this for no other purpose than that they may occupy the rank of teachers, and degrade you, who now stand higher than themselves, to the position of disciples. For this is the meaning of the words "that ye may seek them." But I, says he, desire the reverse, that ye may become a model for them, and a pattern of a higher perfection: a thing which actually happened when I was present with you. Wherefore he adds,

(Verse 17, 18.) They imitate you, but not in a good way: rather, they want to exclude you so that you may imitate them. But always imitate the good in what is good, and not only when I am present with you. Those imitate well who, when they see that others have gratitude, gifts, virtues, desire to possess those themselves: and they strive to imitate their faith, life, and industry through which they have earned those things, so that they may also attain those things which are worthy of good emulation. Of these things, the Apostle also says: Envy spiritual gifts, but especially that you may prophesy. And further: So also you, since you are eager for spiritual gifts, seek to excel for the edification of the church. And again: Therefore, brethren, desire earnestly to prophesy, and do not forbid speaking in tongues. But those who envy do not do so well, for they do not desire to be better themselves in order to imitate those who are worthy of envy, but rather they want to make them worse and backwards with perverse envy. For example, let it be said: a Christian is someone who reads Moses and the prophets; he knows that everything in the shadow and the image preceded that people; but that the scriptures were written for us on whom the ends of the ages have come. He understands circumcision not so much of the foreskin, but of the ears and the heart. He has risen with Christ: he seeks the things that are above. He is freed from the burden and slavery of the Law, of not touching, not tasting, not handling, which commands: if someone wants to persuade him with the words of the Scriptures, that he should receive them not through a figure of speech, but as they are written in a literal sense, so that he may become a Jew openly, not secretly, he imitates him not well: but he quickly rushes to pull him back as he moves towards greater things; so that he may rather imitate him who goes backward: or indeed he does not advance him much further."+ "\n" +"Liberated from the burden and slavery of the Law, of not touching, not tasting, not handling, which commanded, being able to read the scriptures in their literal sense, an individual who is a Christian demonstrates the true meaning of these commandments. They understand that the Old Testament accounts serve as types and foreshadows of Christ and that the observance of these commandments no longer holds the same significance as it did for the Jewish people. They are no longer bound by the strict regulations of the Law but are free to seek the things above and live according to the spirit of the New Covenant. Therefore he speaks to the Galatians who had been led astray by the advocates of the Law, urging them to imitate the advocates of the Law, when rather the Galatians should have imitated them. For it is natural for the greater to be made from the lesser, not the lesser from the greater, and he says: 'Imitate what is good in what is good,' that is, do not imitate the advocates of Jewish observance, but imitate those things which are good. For just as someone who imitates someone else in riches, power, or dignity, not only imitates good things, but also imitates things that should be avoided; so likewise, you in turn, imitate what is good in what is good: seeking spiritual things more than carnal things; so that you may not teach them to be Jews, but to be Christians. But do this always, so that you may be able to reach the end of a good work with a persevering step. For I emulated good in you when I was with you, but after I left, you lost everything that I had handed over to you, from a secure station and a trustworthy port, and you were carried away again in the high waves. And it is not surprising that, with the Apostle departing, the Galatians were changed from a chosen vessel and one in which Christ the Lord spoke: for even now we see the same thing happening in the churches. For whenever a doctor happens in the Church, adorned with eloquence of speech and with a virtuous life, who, like some sort of spur, incites those who hear him to virtues, we see all people hasten, fervor, and run about concerning almsgiving, fasting, chastity, receiving the poor, burials, and other similar things. But when he has departed, they gradually wither away, and with food removed, they grow thin, pale, weak, and death follows all those things which were previously flourishing. Therefore, because the harvest is plentiful, but the laborers are few (Matthew 9:37), let us pray to the Lord of the harvest to send laborers to reap the ears of the Christian people, which are prepared for the future wheat in the Church, to gather and carry them into the barns so that they may not perish. This is about that zeal and perverse emulation, of which it is also said elsewhere: Do not emulate the wicked (Psalm 37:1), and here: They emulate you, but not for good. But we find another kind of zeal, with which the sons of Jacob were zealous for their brother Joseph (Gen. XXXVII seqq.); and Mary and Aaron were zealous for their friend the Lord Moses (Num. XII). Neither Joseph nor Moses were incited to zeal in order to be better than others, but because they were grieved that they were better. This kind of zeal is akin to envy. It would be long if I wished to enumerate all the kinds of zeal, whether good or bad, found in the treasure of the Scriptures. We read of the righteous zeal of Phinehas (Num. XXV), Elijah (III Kings XIX), Matthias (I Macc. II), and the Apostle Judas (but not the traitor), who received the name Zealot for his outstanding virtue of zeal (Acts I). But we also read of the evil zeal, like that of Cain towards Abel (Gen. IV), and others towards one another. And there is the zeal of a man, of whom it is written: 'And if the spirit of jealousy comes upon him' (Num. V). Perhaps this is the middle kind of zeal, which cannot be taken on either the good or the bad side; rather, it is called zealotry between the two. Otherwise: Seeing that those who were from circumcision, the Galatians from the Gentiles, were abundantly filled with the virtues of the Holy Spirit, but indeed did not speak in tongues, did not have the gifts of healings; did not have the gift of prophecy, they eagerly desired to incite them with the stings of zeal, to transfer them to the burdens of the Law, so that they would begin to become like them.

Since emulate signifies two things—one when someone emulates what he finds pleasing because it is good and another when people are emulators because they feel envy—these people, he says, emulate you in a bad way, by which he means that they are imitators through envy.… When he adds the phrase “so that you may emulate them” [meaning] “that you may follow them,” he has thus used the double sense of emulation in different places, since emulation is imitation, and especially when it is also directed to what is good.… [He continues: ] “Emulate therefore better gifts—not those of Jewish law, which are not gifts and are not better; but emulate those things which are good and better gifts. That is, whatever belongs to faith and love, emulate that with regard to Christ and follow it. It is always good to emulate better things. Emulation as such is not good, but the emulation of better things is always good, and not only when I am present.”

He says this with reference to those evil teachers. “For seeing your conspicuous faith,” he says, “they are grieved and all try by every means to rob you of those goods and subject you to their own authority.” For that is what he means by writing “that you may emulate them.”

— [OECUMENIUS] "They envy you." He says they do not welcome the same faith in Christ for your benefit, but in order to exclude you from it and persuade themselves to follow, because such a plan has been formulated against your deception. [end of the excerpt by Oecumenius] — "not rightly." For there is also good envy, when someone so envies that he imitates virtue. And there is also bad envy, when someone envies in such a way as to drive the virtuous person out of virtue. "but they desire to exclude you." Paul says, They wish to shut you off and to carry you away from the true knowledge, so that having become your teachers themselves, they may lead you to the same envy and imitation. For this reason they carry you away from true knowledge and bring you to the law.

Zeal is a praiseworthy thing when someone imitates the virtue of another, but it becomes bad when someone strives to remove the virtuous person from perfection. And these people are trying to exclude you, that is, to deprive you of the more perfect state and knowledge in Christ and to cast you into the less perfect, which consists in the law, so that you would regard them as teachers, be zealous for and imitate them as disciples. But I wished that you would be guides to perfection both for them and for all. And so it was when I was with you. He points to this very same thing below as well.

Then when he says, "They are zealous in your regard not well," he states another supposed cause, namely, on the part of the false brethren. First, he states it; Secondly, he refutes it (v. 18). As to the first it should be noted that, as has been said above, certain false brethren, converted from Judaism, went about the churches of the Gentiles, preaching the observance of the Law. Because Paul opposed them, they slandered him. They did this not so much with an eye to their salvation as to get rid of Paul. Hence the Apostle says, "They are zealous in your regard," i.e., they do not allow you (whom they love with a love not of friendship but of self-interest) to associate with us. For jealous rivalry is zeal that arises from any love whatsoever and does not brook what is loved to be shared. But because their love for them was not good: first of all, because they did not love them so as to advantage them but for their own gain—and this is obvious from the fact that they wanted to keep the Apostle away from them as one opposed to their own advantage—and secondly, because this was a source of harm to the Gentiles—for they sought from them an advantage by which the latter would suffer harm; for these reasons he says, "They are zealous in your regard but not well," because they are not interested in your welfare. And this is obvious, because "they would exclude you that you might be zealous for them," i.e., that you might admit none but them: "Envy not the unjust man and do not follow his ways" (Prov 3:31); "Let not thy heart envy sinners" (Prov 23:17).

The apostle shows that, as an heir in nonage is under tutors and guardians, so were the Galatians while under the law; and, as the heir when he comes of age is no longer under guardians, so they, when the Gospel came, arrived at full maturity, and were redeemed from the law, Gal 4:1-3. He shows, farther, that when the fullness of the time came God sent forth his Son, that we might obtain the adoption of sons, and have the strongest evidence of that adoption, Gal 4:4-6. Those who are children of God are heirs of heaven, Gal 4:7. He compares their former and latter state, and shows the reason he had to fear that his labor on their behalf was in vain, Gal 4:8-11. He mentions his trials among them, and their kindness to him, Gal 4:12-16. Shows his tender affection for them, and exhorts them to return to the Gospel, Gal 4:17-20. Shows the excellence of the Gospel beyond that of the law, by the allegory of Mount Sinai and Jerusalem, Gal 4:21-27. Shows also that the believing Gentiles are children of the promise, as Isaac was; and have been elected in the place of the Jews, who have been cast out according to the Scriptures, Gal 4:28-31.

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

THE SAME SUBJECT CONTINUED: ILLUSTRATION OF OUR SUBJECTION TO THE LAW ONLY TILL CHRIST CAME, FROM THE SUBJECTION OF AN HEIR TO HIS GUARDIAN TILL HE IS OF AGE. PETER'S GOOD WILL TO THE GALATIANS SHOULD LEAD THEM TO THE SAME GOOD WILL TO HIM AS THEY HAD AT FIRST SHOWN. THEIR DESIRE TO BE UNDER THE LAW SHOWN BY THE ALLEGORY OF ISAAC AND ISHMAEL TO BE INCONSISTENT WITH THEIR GOSPEL LIBERTY. (Gal. 4:1-31) The fact of God's sending His Son to redeem us who were under the law (Gal 4:4), and sending the Spirit of His Son into our hearts (Gal 4:6), confirms the conclusion (Gal 3:29) that we are "heirs according to the promise." the heir-- (Gal 3:29). It is not, as in earthly inheritances, the death of the father, but our Father's sovereign will simply that makes us heirs. child--Greek, "one under age." differeth nothing, &c.--that is, has no more freedom than a slave (so the Greek for "servant" means). He is not at his own disposal. lord of all--by title and virtual ownership (compare Co1 3:21-22).

They--your flatterers: in contrast to Paul himself, who tells them the truth. zealously--zeal in proselytism was characteristic especially of the Jews, and so of Judaizers (Gal 1:14; Mat 23:15; Rom 10:2). affect you--that is, court you (Co2 11:2). not well--not in a good way, or for a good end. Neither the cause of their zealous courting of you, nor the manner, is what it ought to be. they would exclude you--"They wish to shut you out" from the kingdom of God (that is, they wish to persuade you that as uncircumcised Gentiles, you are shut out from it), "that ye may zealously court them," that is, become circumcised, as zealous followers of themselves. ALFORD explains it, that their wish was to shut out the Galatians from the general community, and attract them as a separate clique to their own party. So the English word "exclusive," is used.