Galatians 4:20 Kommentar

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.

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.

Tell me, ye that desire to be under the law,.... Not merely to obey it, as holy, just, and good, from a principle of love, and to testify subjection and gratitude to God; so all believers desire to bc under the law: but these men sought for justification and salvation by their obedience to it: they desired to be under it as a covenant of works, which was downright madness and folly to the last degree, since this was the way to come under the curse of it; they wanted to be under the yoke of the law, which is a yoke of bondage, an insupportable one, which the Jewish fathers could not bear; and therefore it was egregious weakness in them to desire to come under it: wherefore the apostle desires them to answer this question, do ye not hear the law? meaning either the language and voice of the law of Moses, what it says to transgressors, and so to them; what it accused them of, and charged them with; how it declared them guilty before God, pronounced them accursed, and, ministered sententially condemnation and death unto them; and could they desire to be under such a law? or rather the books of the Old Testament, particularly the five books of Moses, and what is said therein; referring them, as Christ did the Jews, to the Scriptures, to the writings of Moses, and to read, hear, and observe what is in them, since they professed so great a regard to the law; from whence they might learn, that they ought not to be under the bondage and servitude of it. The Vulgate Latin version renders it, "have ye not read the law?" and so one of Stephens's copies; that is, the books of the law; if you have, as you should, you might observe what follows.

Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them. I know not, says he, what to say, or what to think. How is it, that ye who by dangers, which ye endured for the faith's sake, and by miracles, which ye performed through faith, had ascended to the highest heaven, should suddenly be brought to such a depth of degradation as to be drawn aside to circumcision or sabbaths, and should rely wholly upon Judaizers? Hence in the beginning he says, "I marvel that ye are so quickly removing," and here, "I am perplexed about you," as if he said, What am I to speak? What am I to utter? What am I to think? I am bitterly perplexed. And so he must needs weep, as the prophets do when in perplexity; for not only admonition but mourning also is a form in which solicitous attention is often manifested. And what he said in his speech to those at Miletus, "By the space of three years I ceased not to warn every one with tears, he says here also, "and to change my voice." (Acts 20:31.) When we find ourselves overcome by perplexity and helplessness which come contrary to expectation, we are driven to tears; and so Paul admonished them sharply, and endeavored to shame them, then in turn soothed them, and lastly he wept. And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation. Having thus softened and powerfully engaged their hearts by his tears, he again advances to the contest, and lays down a larger proposition, proving that the Law itself was opposed to its being kept. Before, he produced the example of Abraham, but now (what is more cogent) he brings forward the Law itself enjoining them not to keep itself, but to leave off. So that, says he, you must abandon the Law, if you would obey it, for this is its own wish: this however he does not say expressly, but enforces it in another mode, mixing up with it an account of facts.

Holy Scripture edifies even when read but is much more profitable if one passes from written characters to the voice.… Knowing, then, that speech has more force when addressed to those who are present, the apostle longs to turn the epistolary voice, the voice confined within written characters, into actual presence.

“I used coaxing words to you just now, … but for the sake of that love which prevents me from allowing my sons to perish and stray forever I wish that I were now present—if the bonds of my ministry did not prevent me—and change my coaxing tone to one of castigation. It is not because of fickleness that I am now coaxing, now irate. I am impelled to speak by love, by grief, by diverse emotions.”

(Verse 20.) However, I wish to be with you soon and change my voice, for I am confused among you. The divine scripture builds and is read; but it is much more beneficial if it is translated from letters into voice, so that the one who taught through the letter may instruct those who are present. Indeed, the living voice has great power: a voice that resonates from its author's mouth, which is uttered and distinguished with the same pronunciation it was generated in the author's heart. Therefore, knowing that the Apostle has greater power in the spoken word that is done in the present, he desires to exchange the Epistolary voice, which is comprehended in letters, into presence: and because this was more expedient for those who had been corrupted in error, he wanted to bring them back to the truth while they were still alive with his speech. And the reason for this was because he was confused among them, which is more properly said in Greek. For I am perplexed, not so much by the confusion, which is called αἰσχύνη or σύγχυσις among them, as by the sense of need and poverty. Therefore, this is the meaning: I wish I could be present with you now and speak the voice of letters myself, because I am in need of you. For I do not have the fruits that teachers usually have from their students, and without cause the seed of teachings has been sown, I am compelled to suffer poverty among you, so that I may be able to burst forth with the voice of Jeremiah: I have not profited, nor has anyone profited me (Jerem. XXIII, 23). This passage can be interpreted in another way: Paul the apostle, who became a Jew to the Jews in order to gain Jews for himself (I Cor. IX), and to those who were under the Law, as if he himself were under the Law, and to the weak, as if he were weak, in order to gain the weak. According to the condition of those whom he desired to save, he changed his voice and transformed himself into the likeness of actors (indeed, he became a spectacle to the world, and to angels, and to men (I Cor. IV)), assuming different forms and voices. Not because it was what it pretended to be, but because it only appeared to be what it benefited others. He sees that the Galatians need different teaching, a different way of salvation, not the one by which they were first brought to the faith of Christ from Gentile customs. And he is forced to say: I wish I could be with you now and change my tone, because I am confused about you. No, he says, I don't see that I am of any benefit if I speak the same things that I spoke before, because I am ignorant of what I should do, and torn apart and confused, I am torn to pieces and destroyed. And in the same way that doctors, when they see that the force of their art is not sufficient for a cure, pass on to another remedy, and experiment with many things until they arrive at a cure, so I, because I am confused among you and distracted here and there by ignorance, would like to speak the voice of letters directly from my mouth, so that I myself might firmly rebuke you; since a letter cannot express the voice of one who rebukes; it is not able to echo the clamor of one who is angry, nor to explain the pain of the heart with the points of a pen. However, it can also be understood more simply: I have used gentle words with you, saying: Brothers, I beseech you. And: My little children, of whom I travail in birth again until Christ be formed in you; but I am gentle and mild, who have spoken to you as a father, with that love by which I do not allow my children to perish and wander forever. I wish I could be present now if the bonds of my confession did not bind me, and change a gentle voice into words of rebuke. Nor is it insincerity, if now I flatter, now I become angry; love urges me on, pain urges me on, to speak with different emotions. For I do not know into which words I should first burst forth, and with what remedy I should heal you, because I am confused by you.

"I would indeed be present with you now." — [OECUMENIUS] See love. "I am not content," he says, with letters; I sought to be present with you, and to exchange weeping and mourning for teaching delivered in words, so that, he says, I taught you with weeping. For I too am at a loss what to say about you. How is it that you who were exalted by the knowledge of the Gospel have been cast down and dragged to the ground, again held by the law? [end of the excerpt by Oecumenius] — "and to change my tone." For some, to turn it into weeping; for others, to marvel at the certainty.

I am not satisfied with letters, but would wish to be with you and to change my voice, that is, to turn it into lamentation and weeping. I am at a loss what to say about you, how you who had risen so high that you even underwent dangers for the faith and performed signs through it, are now retreating to the weakness of the law. Therefore I would wish to lament over you in your presence. For when he found himself in difficult circumstances, he would usually give himself over to tears.

Here someone might say: "Away from us you say these things, but if you were with us, you would not say them," according to 2 Corinthians (10:10): "His bodily presence is weak and his speech contemptible." Therefore, he expresses a desire to manifest his grief more vividly, saying, "I would willingly be present with you now and change my voice." As if to say: I use gentle language now, calling you friends and sons, in my absence; but if I were present among you, I would correct you more sharply. For if I were present and speaking the things I am now writing in a letter, the correction would be more severe; because I would then be able to express the scolding tones of my rebuke and the cries of my anger and the pain in my heart, much better than I can convey them by letter. And a living voice would more effectively stir your hearts to shame for your error and my anxiety. And the cause of this sorrow is that "I am ashamed for you," i.e., I blush for you in the presence of others; for as it is said in Sirach (22:3): "A son ill taught is the confusion of the father." For since a son is a thing of the father, and a disciple as such is a thing of his master, a master rejoices in the good he sees reflected in him and glories in it as though it were his own. Conversely, he is pained at evil and is ashamed. Hence because they had been turned from good to evil, for that reason the Apostle is ashamed.

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.

I desire to be present with you - I wish to accommodate my doctrine to your state; I know not whether you need stronger reprehension, or to be dealt with more leniently. I stand in doubt of you - I have doubts concerning your state; the progress of error and conviction among you, which I cannot fully know without being among you, This appears to be the apostle's meaning, and tends much to soften and render palatable the severity of his reproofs.

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).

Translate as Greek, "I could wish." If circumstances permitted (which they do not), I would gladly be with you [M. STUART]. now--as I was twice already. Speaking face to face is so much more effective towards loving persuasion than writing (Jo2 1:12; Jo3 1:13-14). change my voice--as a mother (Gal 4:19): adapting my tone of voice to what I saw in person your case might need. This is possible to one present, but not to one in writing [GROTIUS and ESTIUS]. I stand in doubt of you--rather, "I am perplexed about you," namely, how to deal with you, what kind of words to use, gentle or severe, to bring you back to the right path.