Classic Audiobook Collection - Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin ~ Full Audiobook [religion]

Starting point is 00:00:00 Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. The argument of the Epistle of Paul to the Galatians. What part of Asia was inhabited by the Galatians, and what were the boundaries of their country is well known, but whence they originally came is not agreed among historians. It is universally admitted that they were Gauls, and, on that account, were denominated Gallaggressions. But from what part of Gaul they came, it is more difficult to determine. Strabo thought that the tectosages came from Gallio Nabonensis,

Starting point is 00:00:37 and that the remainder were Kelte, and this opinion has been generally adopted. But, as Pliny enumerates, the Ebeney among the tectosagy, and as it is universally agreed, that they were allied to the Tolestobogi, who dwelt on the banks of the Rhine. I think it more probable that they were Belgians,

Starting point is 00:00:59 whose territory extended from a very distant part of the course of the Rhine to the English Channel, the Tolestoboji inhabited that part which receives from its present inhabitants the names of Cleaves and Brabant. The mistake originated, I think, in this way. A band of Tectosae who had made an eruption into Gallia Nabonensis retained their own name and gave it to the country which they had conquered. This is intimated by Osonius, who says, quote, as far as a tutosaghi, whose original name was Belgians, for he calls them Belgians, and says that they were first called tutosagy, and afterwards, tectosagy. Caesar indeed places the tectosagy in the Hercinian forest, but I consider this to have been in

Starting point is 00:01:51 consequence of their emigration, which indeed appears from that very passage. But more than enough has now been said as to the origin of the nation, so far as relates to the present passage. Pliny informs us that the Galatians, who inhabited that part of Asia to which they gave their name, were divided into three chief nations, Tectosaghi, Tolia Stoboji, and Chokmi, and accordingly occupied three chief cities. So great was the power which they at one time swayed over their unwarlike neighbors that they received tribute from a great part of lesser Asia. Losing at length their ancient valor and giving themselves up to pleasure and luxury, they were vanquished in war and subdued, with little difficulty by Seneas, Manlius, a Roman consul.

Starting point is 00:02:43 At the time of the Apostle Paul, they were under the dominion of the Romans. He had purely and faithfully instructed them in the gospel, but false apostles had entered, during his absence and had corrupted the true seed by false and erroneous doctrines. They taught that the observation of ceremonies was still necessary. This might appear to be a trivial matter, but Paul very properly contends as for a fundamental article of the Christian faith. It is no small evil to quench the light of the gospel, to lay a snare for consciences, and to remove the distinction between the old and New Testaments. He perceived that these errors were also connected with the wicked and dangerous opinion

Starting point is 00:03:25 as to the manner in which justification is obtained. This is the reason why he fights with so much earnestness and vehemence, and having learned from him the important and serious nature of the controversy, it is our duty to read with greater attention. One who forms his views of the subject from the commentaries of origin and Jerome will be astonished that Paul should take so deep an interest in external rights, but whoever goes to the fountain will acknowledge that there was abundant reason for all this sharpness of reproof. The Galatians had allowed themselves to be drawn aside from the right course by excessive credulity, rather by lightness and folly. He therefore censures them more severely, for I do not agree with those who attribute the harshness

Starting point is 00:04:14 of his language to their slowness of apprehension. The Ephesians and Colossians, had been subjected to the same temptations. If they had lent as ready an ear to the tale of the impostors, do we imagine that Paul would have treated them with greater gentleness? This boldness of rebuke was not suggested by the disposition of the people, but extorted by the baseness of their conduct. Having ascertained what was the design of writing the epistle, let us attend to the order in which it is treated. In the first and second chapters, he maintains the authority of his Apostleship, except that, towards the close of the second chapter, he touches incidentally on his main point, the question of man's justification, which, however, is vowedly and directly argued

Starting point is 00:05:02 in the third chapter. Although he appears in those two chapters to have many objects in view, yet his sole object is to prove that he is equal to the highest apostles and that there is no reason why he should not be considered to hold an equally honorable rank with any of them. But it is of importance to know why he labors so hard in establishing his own claim to respect, provided that Christ reigns, and that the purity of doctrine remains uncontaminated, what matters it whether he is higher or lower than Peter, or whether they are all on a footing of equality. If all must decrease that Christ alone may increase, John 330, it is idle to dispute about human ranks. Besides, it may be asked, why does he draw a comparison between himself and other apostles?

Starting point is 00:05:51 What dispute had he with Peter and James and John? What good purpose did it serve to bring into collision those who were united in sentiment and in the closest friendship? I reply, the false apostles who had deceived the Galatians endeavored to obtain favor by pretending that they had received a commission from the apostles. Their chief influence arose from insinuating the belief that they represented the apostles and delivered their message. To Paul, on the other hand, they refused the name and authority of an apostle. They objected that he had not been chosen by our Lord as one of the 12, that he had never been acknowledged as such by the college of the apostles,

Starting point is 00:06:35 that he did not receive his doctrine from Christ, or even from the apostles themselves. All this tended not only to lower Paul's authority, but to rank him with the ordinary members of the church, and therefore to place him far below those persons who made these insinuations. If this had been merely a personal matter, it would have given no uneasiness to Paul to be reckoned an ordinary disciple. But when he saw that his doctrine was beginning to lose its weight and authority, he was not entitled to be silent. It became his duty to make a bold resistance. When Satan does not venture openly to attack doctrine, his next stratagem is to diminish its influence by indirect attacks. Let us remember, then, that in the person of Paul, the truth of the gospel was assailed.

Starting point is 00:07:26 For if, he had allowed himself to be stripped of the honor of apostleship, it follows that he had hitherto claimed what he had no title to enjoy, and this false boasting would have made him liable to suspicion in other matters. The estimation in which his doctrine was held depended on the question whether it came, as some had begun to think, from an ordinary disciple or from an apostle of Christ. He was overwhelmed, on the other hand, by the lustre of great names. Those who referred in a boastful manner to Peter and James and John pretended to apostolical authority. If Paul had not manfully resisted this boasting, he would have given way to falsehood and would have allowed the truth of God to suffer again in his own person. He therefore contends earnestly for both points that he was appointed by the Lord to be an apostle, and that he was in no respect inferior to the rest, but enjoyed the same title and was equal to them in authority and rank. He might, indeed, have denied that those men were either sent or held any commission from Peter and his associate.

Starting point is 00:08:32 But he takes far higher ground that he does not yield to the apostles themselves, and if he had declined doing so, he would have been supposed to have distrusted his cause. Jerusalem was, at that time, the mother of all the churches, for the gospel had spread from it over the whole world, and it might be said to be the principal's seat of the kingdom of Christ. Anyone who came from it into other churches was received with due respect, but many were foolishly elated with the thought that they had enjoyed the friendship of the apostles, or at least had been taught in their school, and therefore nothing pleased them but what they had seen in Jerusalem. Every custom that had not been practiced there was not only disliked, but unsparingly condemned by them. This peevish manner becomes

Starting point is 00:09:23 highly pernicious, when the custom of a single church is attempted to be enforced as a universal law. We are sometimes so devoted to an instructor or a place that, without exercising any judgment of our own, we make the opinion of one man the standard for all men, and the customs of one place the standard for every other place. Such attachment is ridiculous. If there be not always in it a mixture of ambition, or rather, we should say, excessive peevishness is always ambitious. To return to those false apostles, if they had only attempted, through wicked contention, to establish everywhere the use of those ceremonies which they had seen observed at Jerusalem, that would have been no slight offense. For, when a custom is forthwith converted into a law,

Starting point is 00:10:14 injustice is perpetrated. But a more serious evil was involved in the wicked and dangerous doctrine which held consciences to be bound to them by religious considerations, which made justification to depend on the observation of them. Such were the reasons why Paul defended his apostleship with so much earnestness, and why he contrasted himself with the rest of the apostles. He pursues this subject to the end of the second chapter when he proceeds to argue the doctrine that we are justified in the sight of God by free grace, and not by the works of the law. His argument is this, if ceremonies have not the power of bestowing justification, the observation of them is therefore unnecessary. We must remark, however, that he does not confine himself entirely to ceremonies,

Starting point is 00:11:03 but argues generally about works, otherwise the whole discussion would be trifling. If any person thinks that we are thus straining the matter too far, let him attend to the two following reasons. First, the question could not be settled without assuming the general principle, that we are justified by the free grace of God, and this principle sets aside not only ceremonies but every other kind of works. Secondly, Paul did not attach so much importance to ceremonies as to the wicked doctrine of obtaining salvation by works. Let it be observed, therefore, that Paul had good reasons for recurring to first principles. It was necessary to go to the fountain and to warn his readers that the controversy related, not to some insignificant trifle, but to the most important of all matters, the method

Starting point is 00:11:54 of obtaining salvation. It is a mistake, therefore, to suppose that the apostle confined himself wholly to the special question about ceremonies, a subject which did not admit of being settled by itself. A similar instance occurs in history, Acts 152. Strife and contention had arisen out of the question, whether or not ceremonies were necessary to be observed. In the course of the discussion, the apostles dwell largely on the intolerable yoke of the law and on the forgiveness of sins through free grace. What was the object of this? It appears to be a foolish departure from the point in hand, but the contrary is the fact, for a particular error cannot be satisfactorily refuted without assuming a universal principle. As,

Starting point is 00:12:41 For instance, if I am called to dispute about forbidding the use of flesh, I shall not speak merely about the different kinds of foods, but shall arm myself with the general doctrine. What authority have the traditions of men for binding the conscience? I shall quote the declaration that, quote, there is one lawgiver who has power to save and to destroy, end quote, James 412. In short, Paul here argues negatively from general to particular propositions,

Starting point is 00:13:10 which is the ordinary and most natural method of reasoning. By what evidences and arguments he proves this principle, that we are justified by the grace of God alone, we shall see when we come to the passage. He pursues this topic till the end of the third chapter. In the commencement of the fourth chapter, he inquires into the proper use of ceremonies and the reason why they were appointed,

Starting point is 00:13:35 showing, at the same time, that they are now abolished. It became necessary to meet the silly objection which might occur to some minds. What then was the purpose of ceremonies? Were they useless? Were the fathers idly employed in observing them? He illustrates briefly two statements, that in their own time they were not superfluous and that they have now been abolished by the coming of Christ

Starting point is 00:14:01 because he is the truth and end of them, and therefore he shows that we must abide by him. Glancing briefly at the difference between our condition and that of the fathers, he infers that the doctrine of the false apostles is wicked and dangerous, because it darkens the clearness of the gospel by ancient shadows. The apostle's doctrine is now intermingled with some affecting exhortations. Towards the close of the chapter, his argument is enlivened by a beautiful allegory. In the fifth chapter, he exhorts them to hold fast the liberty, which has been obtained by the blood of Christ, that they may not surrender their consciences to be ensnared by the opinions of men,

Starting point is 00:14:42 but he reminds them, at the same time, in what manner liberty may be lawfully used. He then takes occasion to point out the proper employments of Christians that they may not uselessly spend their time in ceremonies and neglect matters of real importance. End of Section 1, read by David Ronald. Section 2 of commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libravox recording is in the public domain. Chapter 1, verses 1 to 5.

Starting point is 00:15:18 Paul, an apostle, not of men, neither by man, but by Jesus Christ and God the Father, who raised him from the dead, and all the brethren which are with me unto the churches of Galatia. grace be to you and peace from God the Father and from our Lord Jesus Christ, who gave himself for our sins that he might deliver us from this present evil world, according to the will of God and our Father, to whom be glory forever and ever, amen. Paul, an Apostle. In the salutations with which he commenced his epistles, Paul was accustomed to claim the title of an Apostle.

Starting point is 00:15:55 His object in doing so, as we have remarked on former occasions, was to employ the authority of his station for the purpose of enforcing his doctrine. This authority depends not on the judgment or opinion of men, but exclusively on the calling of God, and therefore he demands a hearing on the ground of his being an apostle. Let us always bear this in mind that in the church we ought to listen to God alone and to Jesus Christ, whom he has appointed to be our teacher. Whoever assumes a right to instruct us must speak in the name of the church.

Starting point is 00:16:29 God or of Christ. But as the calling of Paul was more vehemently disputed among the Galatians, he asserts it more strongly in his address to that church, then in his other epistles, for he does not simply affirm that he was called by God, but states expressly that it was not either from men or by men. This statement, be it observed, applies not to the office which he held in common with other pastors, but to the apostleship. The authors of the Columnies which he has in his I did not venture to deprive him altogether of the honor of the Christian ministry. They merely refused to allow him the name and rank of an apostle. We are now speaking of the apostleship in the strictest sense, for the word is employed in two different ways. Sometimes it denotes preachers

Starting point is 00:17:16 of the gospel to whatever class they might belong, but here it bears a distinct reference to the highest rank in the church, so that Paul is equal to Peter and to the other 12. The first clause that he was called not from men, he had in common with all the true ministers of Christ. As no man ought to, quote, take this honor unto himself, end quote, Hebrews 5, 4. So it is not in the power of men

Starting point is 00:17:43 to bestow it on whosoever they choose. It belongs to God alone to govern his church, and therefore the calling cannot be lawful unless it proceed from him. So far as the church is concerned, a man who has been led to the ministry, not by a good conscience but by ungodly motives may happen to be regularly called, but Paul is here speaking of a call ascertained in so perfect a manner that nothing farther can be desired.

Starting point is 00:18:10 It will, perhaps, be objected. Do not the false apostles frequently indulge in the same kind of boasting? I admit they do, and in a more haughty and disdainful style than the servants of the Lord venture to employ, but they want that actual call from heaven to which Paul was entitled to Lake claim. The second clause that he was called not by man belonged in a peculiar manner to the apostles. For in an ordinary pastor, this would have implied nothing wrong. Paul himself, when traveling through various cities in company with Barnabas, quote, ordained elders in every church, end quote, by the votes of the people, Acts 1423. And he enjoins Titus and Timothy to proceed in the same work, 1 Timothy 517, Titus 1.5.17. Titus 1.5.

Starting point is 00:18:57 such is the ordinary method of electing pastors, for we are not entitled to wait until God shall reveal from heaven the names of the persons whom he has chosen. But if human agency was not improper, if it was even commendable, why does Paul disclaim it in reference to himself? I've already mentioned that something more was necessary to be proved than that Paul was a pastor, or that he belonged to the number of the ministers of the gospel. For the point in dispute was the apostleship, It was necessary that the Apostle should be elected, not in the same manner as other pastors, but by the direct agency of the Lord himself. Thus, Christ himself, Matthew 10.1, called the 12.

Starting point is 00:19:39 And when a successor was to be appointed in the room of Judas, the church does not venture to choose won by votes, but has to recourse to Lot. Acts 126. We are certain that the lot was not employed in electing pastors. Why was it resorted to in the election of Matthias? to mark the express agency of God, for it was proper that the Apostle should be distinguished from other ministers, and thus Paul, in order to show that he does not belong to the ordinary rank of ministers, contends that his calling proceeded immediately from God. But how does Paul affirm that he

Starting point is 00:20:15 was not called by men, while Luke records that Paul and Barnabas were called by the church at Antioch? Some have replied that he had previously discharged the duties of an apostle, and that consequently, his apostleship was not founded on his appointment by that church. But here, again, it may be objected that this was his first designation to be the apostle of the Gentiles, to which class the Galatians belonged. The more correct and obvious reply is that he did not intend here to set aside entirely the calling of that church, but merely to show that his apostleship rests on a higher title. This is true, for even those who laid their hands on Paul at Antioch did so,

Starting point is 00:20:56 not for their own accord, but in obedience to express revelation. Quote, as they ministered to the Lord and fasted, the Holy Ghost said, separate me, Barnabas, and Saul, for the work whereunto I have called them, and when they had fasted and prayed and laid their hands on them, they sent them away. End quote, Acts 13, 2, 3. Since, therefore, he was called by divine revelation, and was also appointed and declared by the Holy Spirit to be the apostle of the Gentile, it follows that he was not brought forward by men, although the customary right of ordination was afterwards added.

Starting point is 00:21:33 It will, perhaps, be thought that an indirect contrast between Paul and the false apostles is here intended. I have no objection to that view, for they were in the habit of glorifying in the name of men. His meaning will therefore stand thus, quote, Whoever may be the persons by whom others boast that they have been sent, I shall be superior to them, for I hold my commission. from God and Christ, end quote. By Jesus Christ and God the Father, he asserts that God the Father and Christ had bestowed on him his apostleship.

Starting point is 00:22:07 Christ is first named because it is his prerogative to send and because we are his ambassadors. But to make the statement more complete, the Father is also mentioned, as if he had said, quote, if there be anyone whom the name of Christ is not sufficient to inspire with reverence, let him know that I have also received my office from God the Father." End quote.

Starting point is 00:22:28 Who raised him from the dead? The resurrection of Christ is the commencement of his reign and is therefore closely connected with the present subject. It was a reproach brought by them against Paul that he had held no communication with Christ while he was on the earth.

Starting point is 00:22:44 He argues, on the other hand, that as Christ was glorified by his resurrection, so he has actually exercised his authority in the government of his church. The calling of Paul is therefore, more illustrious than it would have been if Christ, while still immortal, had ordained him to the office. And this circumstance deserves attention, for Paul intimates that the attempt to set aside his authority involved a malignant opposition to the astonishing power of God, which was displayed in the resurrection

Starting point is 00:23:14 of Christ because the same heavenly father who raised Christ from the dead commanded Paul to make known that exertion of his power. 2. And all the brethren who are with me. He appears to have usually written in the name of many persons, judging that, if those to whom he wrote should attach less weight to a solitary individual, they might listen to a greater number and would not despise a whole congregation. His general practice is to insert the salutations from brethren at the conclusion, instead of introducing them at the commencement as joint authors of the epistle. At least, he never mentions more than two, names and those very well known. But here he includes all the brethren and thus adopts,

Starting point is 00:23:58 though not without good reason, an opposite method. The concurrence of so many godly persons must have had some degree of influence in softening the minds of the Galatians and preparing them to receive instruction. To the churches of Galatia. It was an extensive country and therefore contained many churches scattered through it. But is it not wonderful that the term church, which always implies unity of faith, should have been applied to the Galatians who had almost entirely revolted from Christ? I reply, so long as they professed Christianity,

Starting point is 00:24:31 worshipped one God, observed the sacraments, and enjoyed some kind of gospel ministry, they retained the external marks of a church. We do not always find in churches such a measure of purity as might be desired. The purest have their blemishes, and some are marked, not by a few spots,

Starting point is 00:24:48 but by general deformity. Though the doctrines and practices of any society may not, in all respects, meet our wishes, we must not instantly pronounce its defects to be a sufficient reason for withholding from it the appellation of a church. Paul manifests here a gentleness of disposition utterly at variance with such a course. Yet our acknowledgement of societies to be churches of Christ must be accompanied by an explicit condemnation of everything in them that is improper or defective, for we must not imagine that wherever there is some kind of church, everything in it that ought to be desired

Starting point is 00:25:26 in a church is perfect. I make this observation because the Papus, seizing on the single word church, think that whatever they choose to force upon us is sanctioned, though the condition and aspect of the Church of Rome are widely different from what existed in Galatia. If Paul were alive at the present day, he would perceive the miserable and dreadfully shattered remains of a church, but he would perceive no building. In short, the word church is often applied by a figure of speech in which a part is taken for the whole to any portion of the church, even though it may not fully answer to the name. Three, grace be to you and peace. This form of salutation, which occurred in the other epistles, has received an explanation to which I still

Starting point is 00:26:13 adhere. Paul wishes for the Galatians a state of friendship with God, and, along with it, all good things, for the favor of God is the source from which we derive every kind of prosperity. He presents both petitions to Christ as well as to the Father, because without Christ neither grace nor any real prosperity can be obtained. Four, who gave himself for our sins. He begins with commending the grace of Christ, in order to recall and fix on him, the attention of the Galatians. For, if they had justly appreciated this benefit of redemption, they would never have fallen into opposite views of religion. He who knows Christ in a proper manner beholds him earnestly, embraces him with the warmest affection, is absorbed in the

Starting point is 00:27:01 contemplation of him, and desires no other object. The best remedy for purifying our minds from any kind of errors or superstitions is to keep in remembrance our relation to Christ, and the benefits which he has conferred upon us. These words, who gave himself for our sins, were intended to convey to the Galatians a doctrine of vast importance, that no other satisfactions can lawfully be brought into comparison with that sacrifice of himself

Starting point is 00:27:29 which Christ offered to the Father, that in Christ, therefore, and in him alone, atonement for sin and perfect righteousness must be sought, and that the manner in which we are redeemed by him ought to excite our highest admiration. What Paul here ascribes to Christ is, with equal propriety, ascribed in other parts of Scripture to God the Father, for, on the one hand, the Father, by an eternal purpose, decreed this atonement and gave this proof of his love to us that he, quote, spared not his only begotten son, Romans 8.32, but delivered him up for us all, end quote. And Christ, on the other hand,

Starting point is 00:28:09 offered himself a sacrifice in order to reconcile us to God. Hence it follows that his death is the satisfaction for sins, that he might deliver us. He likewise declares the design of our redemption to be that Christ, by his death, might purchase us to be his own property. This takes place when we are separated from the world, for so long as we are of the world we do not belong to Christ. The word, aeon, age, is here put for the corruption which is in the world, in the same manner as in the first epistle of John, 5, 19, where it is said that, quote, the whole world lieth in the wicked one, end quote, and in his gospel, John 17, 15, where the Savior says, quote, I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil, end quote. For there it

Starting point is 00:29:05 signifies the present life. What then is meant by the word, quote, world, end quote, in this passage. Men separated from the kingdom of God and the grace of Christ. So long as a man lives to himself, he is altogether condemned. The world is, therefore, contrasted with regeneration as nature with grace, or the flesh with the spirit. Those who are born of the world have nothing but sin and wickedness, not by creation, but by corruption. Christ, therefore, died for our sins in order to redeem or separate us from the world. From the present wicked age. By adding the epithet, wicked, he intended to show that he is speaking of the corruption or

Starting point is 00:29:49 depravity which proceeds from sin, and not of God's creatures, or of the bodily life. And yet, by the single word, as by a thunderbolt, he lays low all human pride, for he declares, that, apart from that renewal of the nature which is bestowed by the grace of Christ, there is nothing in us but unmixed wickedness. We are of the world, and, till Christ take us out of it, the world reigns in us, and we live to the world. Whatever delight men may take in their fancied excellence, they are worthless and depraved, not indeed in their own opinion, but in the judgment of our Lord, which is here pronounced by the mouth of Paul and which ought to satisfy our minds, according to the will. He points out the original fountain of grace, namely the purpose of God,

Starting point is 00:30:37 quote, for God so loved the world, that he gave his only begotten son, end quote, John 316. But it deserves notice that Paul is accustomed to represent the decree of God as setting aside all compensation or merit on the part of men, and so, will, denotes here, what is commonly called good pleasure. The meaning is that Christ suffered for us, not because we were worthy, or because anything done by us moved him to the act, but because such was the purpose of God. Of God and our Father is of the same import as if he had said of God who is our Father. 5. To whom be the glory? By the sudden exclamation of Thanksgiving, he intends to awaken powerfully in his readers the contemplation of that invaluable gift.

Starting point is 00:31:25 which they had received from God, and in this manner, to prepare their minds more fully for receiving instruction. It must at the same time be viewed as a general exhortation. Every instance in which the mercy of God occurs to our remembrance ought to be embraced by us as an occasion of ascribing glory to God. End of Section 2, read by David Ronald. Section 3 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Lipper Vox's recordings of the public domain. Versus 6 to 9

Starting point is 00:32:07 I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel, which is not another, but there be some that trouble you and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel, gospel unto you, than that which we have preached unto you, let him be accursed. As we said before, so say I now again. If any man preach any other gospel unto you, then that ye have received, let him be accursed. I wonder. He commences by administering a rebuke, though a somewhat milder one than they deserved, but his greatest severity of language is directed, as we shall see,

Starting point is 00:32:49 against the false apostles. He charges them with turning his side, not only, but he is, and from His gospel, but from Christ, for it was impossible for them to retain their attachment to Christ without acknowledging that He has graciously delivered us from the bondage of the law. But such a belief cannot be reconciled with those notions respecting the obligation of ceremonial observance which the false apostles inculcated. They were removed from Christ, not that they entirely rejected Christianity, but that the corruption of their doctrines was such as to leave them nothing more than an imaginary Christ. Thus, in our own times, the Papists, choosing to have a divided and mangled Christ, have none and are therefore removed from Christ. They are full of superstitions,

Starting point is 00:33:38 which are directly at variance with the nature of Christ. Let it be carefully observed that we are removed from Christ when we fall into those views which are inconsistent with his mediatorial office, for light can have no fellowship with darkness. On the same, principle, he calls it another gospel, that is, a gospel different from the true one. And yet the false apostles professed that they preached the gospel of Christ, but, mingling with it their own inventions, by which its principal efficacy was destroyed, they held a false, corrupt, and spurious gospel. By using the present tense, quote, ye are removed, end quote, he appears to say that they were only in the act of falling, as if he had said,

Starting point is 00:34:23 quote, I do not yet say that ye have been removed, for then it would be more difficult to return to the right path, but now, at the critical moment, do not advance a single step, but instantly retreat, end quote, from Christ who called you by grace. Others read it, quote, from him who called you by the grace of Christ, end quote, understanding it to refer to the father, but the reading which we have followed is more simple. When he says that they were called by Christ through grace, this tends to heighten the criminality of their ingratitude. To revolt from the Son of God under any circumstances is unworthy and disgraceful, but to revolt from him, after being invited to partake salvation by grace, is more eminently

Starting point is 00:35:08 base. His goodness to us renders our ingratitude to him more dreadfully heinous. So soon. When it is considered how soon they had discovered a want of steadfastness, their guilt is still further heightened. A proper season, indeed, for departing from Christ cannot be imagined, but the fact that no sooner had Paul left them than the Galatians were led away from the truth, inferred still deeper blame. As the consideration of the grace by which they had been called was adduced to aggravate their ingratitude, so the circumstance of the time when they were removed is now adduced to aggravate their levity. Seven, which is not another thing, Some explain it thus, quote, though there is not another gospel, end quote, as if it were a sort of

Starting point is 00:35:58 correction of the Apostle's language to guard against the supposition that there were more Gospels than one. So far as the explanation of the words is concerned, I take a more simple view of them, for he speaks contemptuously of the doctrine of the false apostles, as being nothing else than a mass of confusion and destruction, as if he had said, quote, what do those persons allege, On what grounds do they attack the doctrine which I have delivered? They merely trouble you and subvert the gospel. They do nothing more." But it amounts to the same meaning.

Starting point is 00:36:31 For this, too, I acknowledge, is a correction of the language he had used about another gospel. He declares that it is not a gospel, but a mere disturbance. All I intended to say was that, in my opinion, the word another means another thing. It resembles strongly an expression in common use. quote, this amounts to nothing but that you wish to deceive, end quote, and wish to pervert. He charges them with the additional crime of doing an injury to Christ by endeavoring to subvert his gospel. Subversion is an enormous crime. It is worse than corruption. And with good reason, does he fasten on them this charge. When the glory of justification is ascribed to another,

Starting point is 00:37:13 and a snare is laid for the consciences of men, the Savior no longer occupies his place, and the doctrine of the gospel is utterly ruined. The Gospel of Christ. To know what are the leading points of the Gospel is a matter of unceasing importance. When these are attacked, the Gospel is destroyed. When he adds the words of Christ, this may be explained in two ways,

Starting point is 00:37:35 either that it has come from Christ as its author or that it purely exhibits Christ. The Apostle's reason for employing that expression unquestionably was to describe the true and genuine gospel, which alone is worthy of the name. 8. But though we. As he proceeds in defending the authority of his doctrine, his confidence swells.

Starting point is 00:37:57 First of all, he declares that the doctrine which he had preached is the only gospel, but that the attempt to set it aside is highly criminal. But then, he was aware, the false apostles might object. Quote, We will not yield to you in our desire to maintain the gospel, or in those feelings of respect for it, which we are accustomed to cherish.

Starting point is 00:38:17 just as at the present day the papists describe in the strongest terms the sacredness with which they regard the gospel and kiss the very name with the deepest reverence and yet when brought to the trial are found to persecute fiercely the pure and simple doctrine of the gospel accordingly paul does not rest satisfied with this general declaration but proceeds to define what the gospel is and what it contains and declares boldly that his doctrine is the true gospel so as to resist all further inquiry. Of what avail was it to profess respect for the gospel and not to know what it meant, with Papus, who hold themselves bound to render implicit faith, that might be perfectly sufficient, but with Christians, where there is no knowledge, there is no faith. That the Galatians, who are otherwise disposed to obey the gospel,

Starting point is 00:39:09 might not wander hither and thither, and, quote, find no rest for the soul of their foot, end quote, Genesis 8.9. Paul enjoins them to stand steadfastly by his doctrine. He demands such unhesitating belief of his preaching that he pronounces a curse on all who dared to contradict it. And here it is not a little remarkable that he begins with himself, for thus he anticipates a slander with which his enemies would have loaded him, quote, you wish to have everything which comes from you received without hesitation because it is your own." To show that there is no foundation for such a statement, he instantly surrenders the right

Starting point is 00:39:49 of advancing anything against his own doctrine. He claims no superiority, in this respect, over other men, but justly demands from all equality with himself, subjection to the word of God, or an angel from heaven. In order to destroy more completely the pretensions of the false apostles, he rises so high as to speak of angels, and, on the supposition that they taught a different doctrine, he does not satisfy himself with saying that they were not entitled to be heard, but declares that they ought to be held accursed. Some may think that it was absurd to engage in a controversy with angels about his doctrine, but a just view of the whole matter will enable anyone to perceive that this part of the

Starting point is 00:40:33 apostle's proceedings was proper and necessary. It is impossible, no doubt, for angels from heaven to teach anything else than the certain truth of God. But when the credit due to doctrines which God had revealed concerning the salvation of men was subject of controversy, he did not reckon it enough to disclaim the judgment of men without declining at the same time the authority of angels. And thus, when he pronounces a curse on angels who should teach any other doctrine, though his argument is derived from an impossibility, it is not superfluous. This exaggerated language must have contributed greatly to strengthen the confidence in Paul's preaching. His opponents, by employing the lofty titles of men, attempted to press hard on him and on his doctrine. He meets them by

Starting point is 00:41:20 the bold assertion that even angels are unable to shake his authority. This is no disparagement to angels. To promote the glory of God by every possible means was the design of their creation. He who endeavors in a pious manner to accomplish this object by an apparently disrespectful mention of their name detracts nothing from their high rank. This language not only exhibits, in an impressive manner, the majesty of the word of God, but yields also a powerful confirmation to our faith, while, in reliance on that word, we feel ourselves at liberty to treat even angels with defiance and scorn. When he says, quote, let him be accursed, end quote.

Starting point is 00:42:03 The meaning must be, quote, let him be held by you as a cursed, end quote. In expounding 1 Corinthians 12, 3, we had occasion to speak of the word anathema. Here it denotes cursing and answers to the Hebrew word, herm. 9. As we said before. Leaving out in this instance the mention of himself and of angels, here repeats the former assertion that it is unlawful for any man to teach anything, contrary to what they had learned. Observe the expression, ye have received,

Starting point is 00:42:37 for he uniformly insists that they must not regard the gospel as something unknown, existing in the air or in their own imaginations. He exhorts them to entertain a firm and serious conviction, that the doctrine which they had received and embraced is the true gospel of Christ. Nothing can be more inconsistent with the nature of faith than a feeble, wavering assent. What, then, must be the consequence if ignorance of the nature and character of the gospel shall lead to hesitation. Accordingly, he enjoins them to regard as devils, those who shall dare to bring forward a gospel different from his, meaning by another gospel, one to which the inventions of other men

Starting point is 00:43:18 are added, for the doctrine of the false apostles was not entirely contrary or even different from that of Paul, but corrupted by false additions. To what poor subterfuges do the Papist resort in order to escape from the Apostle's declaration. First, they tell us that we have not in our possession the whole of Paul's preaching and cannot know what it contained, unless the Galatians, who heard it, shall be raised from the dead in order to appear as witnesses. Next, they assert that it is not every kind of addition which is forbidden, but that other Gospels only are condemned. What Paul's doctrine was, so far as it concerns us to know, may be learned with sufficient clearness from his writings. gospel, it is plain, the whole of popery is a dreadful perversion. And from the nature of the

Starting point is 00:44:08 case, we remark in conclusion, it is manifest that any spurious doctrine whatever is at variance with Paul's preaching, so that these cavils will avail them nothing. End of Section 3, read by David Ronald. Section 4. Of commentary on the epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. this Libervox recordings in the public domain. Versus 10 to 14. For do I now persuade men or God, or do I seek to please men? For if I yet please men, I should not be the servant of Christ.

Starting point is 00:44:51 But I certify you, brethren, that the gospel, which was preached of me, is not after man. For I neither received it of man, neither was I taught it, but by revelation of Jesus Christ. For ye have heard of my conversation in times past in the Jews, religion, how that beyond measure I persecuted the Church of God and wasted it, and profited in the Jews religion above many my equals in mine own nation, being more exceedingly zealous of the traditions of my fathers. Having extolled so confidently his own preaching, he now shows that this was no idle or empty boast. He supports his assertion by two arguments. The first is that he was not prompted by ambition or flattery or any similar passion to accommodate himself to the views of men.

Starting point is 00:45:41 The second and far stronger argument is that he was not the author of the gospel but delivered faithfully what he had received from God. 10. For do I now persuade according to men or according to God? The ambiguity of the Greek construction in this passage has given rise to a variety of expositions. Some render it, do I now persuade men or God. Others interpret the words God and men as meaning divine and human concerns. This sense would agree very well with the context if it were not too wide a departure from the words. The view, which I have preferred, is more natural, for nothing is more common with the Greeks than to leave the preposition, Kata, according to, to be understood. Paul is speaking, not about the subject

Starting point is 00:46:29 of his preaching, but about the purpose of his own mind, which could not refer to. so properly to men as to God. The disposition of the speaker, it must be owned, may have some influence on his doctrine. As corruption of doctrine springs from ambition, avarice, or any other sinful passion, so the truth is maintained in its purity by an upright conscience, and so he contends that his doctrine is sound, because it is not modified so as to gratify men. Or do I seek to please men? This second clause differs not much, and yet it differs somewhat from the former, for the desire of obtaining favor is one motive for speaking, according to men. When there reigns in our hearts such ambition that we desire to regulate our discourse so as to obtain the favor of men,

Starting point is 00:47:15 our instructions cannot be sincere. Paul therefore declares that he is in no degree chargeable with this vice. And, the more boldly to repel the columnious insinuation, he employs the interrogative form of speech, for interrogations carry the greater weight, when our opponents are allowed. an opportunity of replying if they have anything to say. This expresses the great boldness which Paul derived from the testimony of a good conscience, for he knew that he had discharged his duty in such a manner as not to be liable to any reproach of that kind. Acts 23 1. 2 Corinthians 1.12. If I yet pleased men. This is a remarkable sentiment, that ambitious persons,

Starting point is 00:48:00 that is, those who hunt after the applause of men cannot serve Christ. He declares for himself that he had freely renounced the estimation of men in order to devote himself entirely to the service of Christ. And, in this respect, he contrasts his present position with that which he occupied at a former period of life. He had been regarded with the highest esteem, had received from every quarter loud applause, and, therefore, if he had chosen to please men,

Starting point is 00:48:28 he would not have found it necessary to change his condition. But we may draw from it the general doctrine which I have stated that those who resolve to serve Christ faithfully must have boldness to despise the favor of men. The word, men, is here employed in a limited sense. For the ministers of Christ ought not to labor for the express purpose of displeasing men. But there are various classes of men,

Starting point is 00:48:52 those to whom Christ is precious, 1 Peter 2.7, are men whom we should endeavor to please. in Christ, while they who choose that the true doctrine shall give place to their own passions are men to whom we must give no countenance. And godly, upright pastors will always find it necessary to contend with the offenses of those who choose that, on all points, their own wishes shall be gratified, for the church will always contain hypocrites and wicked men, by whom their own lusts will be preferred to the word of God. And even good men, either through ignorance or through weak prejudice are sometimes tempted by the devil to be displeased with the faithful warnings of their

Starting point is 00:49:31 pastor. Our duty, therefore, is not to take alarm at any kind of offenses provided at the same time that we do not excite in weak minds of prejudice against Christ himself. Many interpret this passage in a different manner as implying an admission to the following effect. Quote, if I pleased men, then I should not be the servant of Christ. I own it, but who shall bring such a charge against me, who does not see that I do not court the favor of men?" But I prefer the former view that Paul is relating how large an amount of the estimation of men he had relinquished in order to devote himself to the service of Christ. 11. Now I make known to you. This is the most powerful argument, the main hinge on which

Starting point is 00:50:16 the question turns, that he has not received the gospel from men, but that it has been revealed to him by God. As this might be denied, he offers a proof drawn from the narrative of facts. To give his declaration the greater weight, he sets out with stating that the matter is not doubtful, but one which he is prepared to prove, and thus introduces himself in a manner well adapted to a serious subject. He affirms that it is not according to man, that it savors of nothing human, or that it was not of human contrivance, and in proof of this, he afterwards adds that he had not been instructed by any earthly teacher. 12, for I neither received it from man.

Starting point is 00:50:57 What then? Shall the authority of the word be diminished, because one, who has been instructed by the instrumentality of men, shall afterwards become a teacher? We must take into account, all along, the weapons with which the false apostles attacked him, alleging that his gospel was defective and spurious, that he had obtained it from an inferior and incompetent teacher, and that his imperfect education led him to make unguarded statements. They boasted on the other hand, that they had been instructed by the highest apostles, with whose views they were most intimately acquainted. It was therefore necessary that Paul should state his doctrine in opposition to the whole world, and should rest it on this ground that he had acquired it,

Starting point is 00:51:39 not in the school of any man, but by revelation from God. In no other way could he have set aside the reproaches of the false apostles. The objection that Ananias, Acts 910, was his teacher, may be easily answered. His divine instruction, communicated to him by immediate inspiration, did not render it improper that a man should be employed in teaching him were it only to give weight to his public ministry. And like manner, we have already shown that he had a direct call from God by revelation, and that he was ordained by the votes and the solemn approbation of men. These statements are not inconsistent with each other. 13. For you have heard of my conversation. The whole of this narrative was added

Starting point is 00:52:22 as a part of his argument, he relates that, during his whole life, he had such an abhorrence of the gospel that he was a mortal enemy of it, and a destroyer of the name of Christianity. Hence we infer that his conversion was divine, and indeed he calls them as witnesses of a matter not at all doubtful, so as to place beyond controversy what he is about to say. His equals were those of his own age, for comparison with older persons, would have been unsuitable. When he speaks of the traditions of the fathers, he means not those additions by which the law of God had been corrupted, but the law of God itself, in which he had been educated from his childhood, and which he had received through the hands of his parents and ancestors. Having been strongly attached to the customs of his fathers, it would have been no easy matter to tear him from them, had not the Lord drawn him by a miracle. End of Section 4, read by David Ronald. Section 5 of Commentary on the Epistle of Paul, the Apostle to the Galatians by John Calvin,

Starting point is 00:53:31 translated by Reverend William Pringle. This Libervox recording is in the public domain. Verses 15 to 24. But when it pleased God, who separated me from my mother's womb, and called me by his grace, to reveal his son and me that I might preach him among the heathen immediately I conferred not with flesh and blood. Neither went I up to Jerusalem to them, which were apostles before me, but I went into Arabia and returned again unto Damascus. Then, after three years, I went up to Jerusalem to see Peter, and abode with him 15 days,

Starting point is 00:54:07 but other of the apostles saw I none, save James, the Lord's brother. Now the things which I write unto you, behold, before God, I lie not. Afterwards, I came into the regions of Syria and Silesia, and was unknown by face under the churches of Judea, which were in Christ. But they had heard only that he, which persecuted us in times past, now preacheth the faith which once he destroyed, and they glorified God and me. 15. But after that, it pleased God. This is the second part of the narrative, and relates to his miraculous conversion.

Starting point is 00:54:42 He tells us, first, that he had been called by the grace of God to preach Christ among the Gentiles. and next, that as soon as he had been called without consulting the apostles, he unhesitatingly proceeded to the performance of the work, which, he felt assured, had been enjoined upon him by the appointment of God. In the construction of the words, Erasmus differs from the Volgate. He connects them in the following manner, quote, When it pleased God that I should preach Christ among the Gentiles, who called me for this purpose, that he might reveal him by me. End quote. But I prefer the old translation, for Christ had been revealed to Paul before he received a command to preach,

Starting point is 00:55:25 admitting that Erasmus were right in translating, on Amoy, by me, still the clause that I might preach, is added for the purpose of describing the kind of revelation. Paul's reasoning does not, at first sight, appear so strong, for although, when he had been converted to Christianity, he instantly, and without consulting the apostles, entered into the office of preaching the gospel, It does not thence follow that he had been appointed to that office by the revelation of Christ. But the arguments which he employs are various, and, when they are collected, will be found sufficiently strong to establish his conclusion. He argues first that he had been called by the grace of God, next, that his apostleship

Starting point is 00:56:06 had been acknowledged by the other apostles, and the other arguments follow. Let the reader, therefore, remember to read the whole narrative together, and to draw the inference not from single parts, but from the whole, who had separated me. This separation was the purpose of God by which Paul was appointed to the apostolic office before he knew that he was born. The calling followed afterwards at the proper time

Starting point is 00:56:31 when the Lord made known his will concerning him and commanded him to proceed to the work. God had, no doubt, decreed, before the foundation of the world what he would do with regard to every one of us and had a sign to everyone by a secret counsel his respective place. But the sacred writers frequently introduced those three steps, the eternal predestination of God, the destination from the womb, and the calling, which is the effect and

Starting point is 00:56:56 accomplishment of both. The word of the Lord, which came to Jeremiah, though expressed a little differently from this passage, has entirely the same meaning, quote, before I formed thee in the belly, I knew thee, and before thou cameest forth from the womb, I sanctified thee, a prophet to the nations have I made thee. End quote, Jeremiah. 1.5. Before they even existed, Jeremiah had been set apart to the office of a prophet, and Paul, to that of an apostle, but he is said to separate us from the womb, because the design of our being sent into the world is that he may accomplish in us what he has decreed. The calling is delayed till its proper time, when God has prepared us for the office which he commands us to undertake.

Starting point is 00:57:40 Paul's words may therefore be read thus, quote, when it pleased God to reveal his son by me, who called me as he had formally separated me." He intended to assert that his calling depends on the secret election of God, and that he was ordained an apostle, not because, by his own industry, he had fitted himself for undertaking so high in office, or because God had accounted him worthy of having it bestowed upon him, but because, before he was born, he had been set apart by the secret purpose of God. Thus, in his usual manner, he traces his calling to the good pleasure of God. This deserves our careful attention, for it shows us that we owe it to the goodness of God,

Starting point is 00:58:20 not only that we have been elected and adopted to everlasting life, but that he designs to make use of our services who would otherwise have been altogether useless, and that he assigns to us a lawful calling in which we may be employed. What had Paul, before he was born, to entitle him to so high an honor? In like manner, we ought to believe that it is entirely the gift of God, and not obtained by our own industry, that we have been called to govern the church. The subtle distinctions into which some commentators have entered in explaining the word, separated, are altogether foreign to the subject. God is said to separate us, not because he bestows any peculiar disposition of mind which distinguishes us from others, but because he appoints us by his own purpose. Although the apostle had most explicitly attributed his calling to the free grace of God

Starting point is 00:59:11 when he pronounced that voluntary separation from the womb to be the origin of it, yet he repeats the direct statement, both that, by his commendation of divine grace, he may take away all grounds of boasting and that he may testify his own gratitude to God. On this subject, he is wont freely to expatiate even when he has no controversy with the false apostles. 16. To reveal his son to me. If we read it, quote, to reveal by me, end quote, it will express the design of the apostleship, which is to make Christ known. And how is this to be accomplished by preaching him among the Gentiles, which the false apostle treated as a crime? But I consider the Greek phrase, Emoi, to be a Hebrew idiom for, to me, for the Hebrew particle, Beth, is frequently redundant,

Starting point is 01:00:00 as all who know that language are well aware. The meaning will therefore be that Christ was revealed to Paul, not that he might alone in joy and silently retain in his own bosom, the knowledge of Christ, but that he might preach among the Gentiles, the Savior, whom he had known. Immediately I conferred not. To confer with flesh and blood is to consult with flesh and blood. So far as the meaning of these words is concerned,

Starting point is 01:00:26 his intention was absolutely to have nothing to do with any human counsels, The general expression, as will presently appear from the context, includes all men and all the prudence or wisdom which they may possess. He even makes a direct reference to the apostles for the express purpose of exhibiting in a stronger light the immediate calling of God. Relying on the authority of God alone and asking nothing more, he proceeded to discharge the duty of preaching the gospel. 17. Neither did I return to Jerusalem. What he had just written is now explained and more fully stated, as if he had said, quote, I did not ask the authority of any man, end quote, not even of the apostles themselves.

Starting point is 01:01:07 It is a mistake to suppose that, because the apostles are now separately mentioned, they are not included in the words, flesh and blood. Nothing new or different is here added, but merely a clearer explanation of what had already been said. And no disrespect to the apostles is implied in that expression. For the purpose of showing that he did not owe his commission to man, the false boasting of unprincipled men laid him under the necessity of contrasting the authority of the apostles themselves with the authority of God. When a creature is brought into comparison with God, however contemptuous or humiliating may be the language employed, he has no reason to complain.

Starting point is 01:01:47 But I went into Arabia. In the acts of the apostles, Luke has omitted these three years. In like manner, there are other passages of the history which he does not touch. And hence the slander of those who seek to build on this, The charge of inconsistency in the narratives is ridiculous. Let godly readers consider the severe temptation with which Paul was called to struggle at the very commencement of the course. He who but yesterday, for the sake of doing him honor, had been sent to Damascus with the magnificent retinue, is now compelled to wander as an exile in a foreign land, but he does not lose his courage. 18.

Starting point is 01:02:23 Then after three years. It was not till three years after he had begun to discharge the apostolic office, that he went up to Jerusalem. Thus, he did not, at the outset, received the calling of men. But lest it should be supposed that he had separate interests from theirs and was desirous to avoid their society, he tells us that he went up for the express purpose to see Peter.

Starting point is 01:02:45 Although he had not waited for their sanction before undertaking the office, yet it was not against their will, but with their full consent and approbation that he held the rank of an apostle, he is desirous to show that at no period was He had variance with the Apostles, and that even now he is in full harmony with all their views. By mentioning the short time that he remained there, he shows that he had come, not with a view to learn, but solely for mutual intercourse.

Starting point is 01:03:12 19. But I saw no other of the Apostles. This is added to make it evident that he had but one object in his journey, and attended to nothing else. Except James. Who this James was deserves inquiry. Almost all the ancients are agreed that he was the one of the disciples whose surname was Oblius and the just, and that he presided over the church at Jerusalem. Yet others think that he

Starting point is 01:03:36 was the son of Joseph by another wife, and others, which is more probable, that he was the cousin of Christ by the mother's side. But as he is here mentioned among the apostles, I do not hold that opinion, nor is there any force in the defense offered by Jerome that the word apostle is sometimes applied to others besides the 12. For the subject, under consideration, is the highest rank of Apostleship, and we shall presently see that he was considered one of the chief pillars, Galatians 2.9. It appears to me, therefore, far more probable that the person of whom he is speaking is the son of Alphaeus. The rest of the apostles, there is reason to believe, were scattered through various countries, for they did not idly remain in one place. Luke relates that Paul was brought by Barnabas

Starting point is 01:04:19 to the Apostles, Acts 9, 27. This must be understood to relate, not to the 12, but to the two apostles who alone were at the time residing in Jerusalem. 20. Now the things which I write to you. This affirmation extends to the whole narrative. The vast earnestness of Paul on this subject is evinced by his resorting to an oath, which cannot lawfully be employed, but on great and weighty occasions. Nor is it wonderful that he insists with so much earnestness on this point, for we have already seen to what expedience the impostors had recourse in order to take from him the name and credit of an apostle. Now the modes of swearing used by good men deserve our attention, for we learn from them that an oath must be viewed simply as an appeal to the judgment seat of God for the integrity and truth of our words and actions, and such a transaction ought to be guided by religion and the fear of God.

Starting point is 01:05:14 22, and was unknown by face. This appears to be added for the sake of showing more strongly the wickedness and malignity of his slanderers, if the churches of Judea, who had only heard, respecting him, were led to give glory to God for the astonishing change which he had wrought in Paul, how disgraceful was it that those who had beheld the fruits of his amazing labors should not have acted a similar part? If the mere report was enough for the former, why did not the facts before their eyes satisfy the latter? 23, which once he destroyed. This does not mean that faith may actually be destroyed, but that he lessened its influence on the minds of weak men. Besides, it is the will rather than the deed that is here expressed.

Starting point is 01:06:00 24. And they glorified God and me. This was an evident proof that his ministry was approved by all the churches of Judea and approved in such a manner that they broke out into admiration and praise of the wonderful power of God. Thus he indirectly reproves their malice by showing that their venom and slanders could have no other effect than to hide the glory of God, which, as the apostles admitted and openly acknowledged, shown brightly in the apostleship of Paul. This reminds us of the light in which the saints of the Lord ought to be regarded by us. When we behold men adorned with the gifts of God, such as our depravity, or ingratitude, or proneness to superstition that we worship them as gods, unmindful of him by whom those gifts

Starting point is 01:06:46 were bestowed, these words remind us, on the contrary, to lift up our eyes to the great author and to ascribe to him what is his own, while they at the same time inform us that an occasion of offering praise to God was furnished by the change produced on Paul, from being an enemy to becoming a minister of Christ. End of Section 5. Read by David Ronald. Section 6 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle.

Starting point is 01:07:25 This Libervox recording is in the book. the public domain. Chapter 2, verses 1 through 5. Then, 14 years after, I went up again to Jerusalem with Barnabas, and took Titus with me also, and I went up by revelation, and communicated unto them that gospel which I preached among the Gentiles, but privately to them, which were of reputation, lest by any means I should run or had run in vain. But neither Titus, who was with me, being a Greek, was compelled to be circumcised, and that because of false brethren unawares brought in who came in privily to spy out our liberty, which we have in Christ Jesus, that they might bring us into bondage, to whom we gave a place by subjection, no, not for an hour, that the truth of the

Starting point is 01:08:13 gospel might continue with you. 1. 14 years after. This cannot with certainty be affirmed to be the same journey mentioned by Luke, Acts 15, 2. The connection of the history leads us rather to an opposite conclusion. We find that Paul performed four journeys to Jerusalem. Of the first, we have already spoken. The second took place when, in the company of Barnabas, he brought the charitable contributions of the Greek and Asiatic churches, Acts 12, 25. My belief that this second journey is referred to in the present passage rests on various grounds. On any other, other supposition, the statements of Paul and Luke cannot be reconciled. Besides, there is ground

Starting point is 01:08:58 for conjecturing that the rebuke was administered to Peter at Antioch while Paul was residing there. Now, this happened before he was sent to Jerusalem by the churches to settle the dispute which had arisen about ceremonial observances, Acts 152. It is not reasonable to suppose that Peter would have used such dissimulation if that controversy had been settled in. and the decree of the apostles published. But Paul writes that he came to Jerusalem and afterwards adds that he had rebuked Peter for an act of dissimulation,

Starting point is 01:09:32 an act which Peter certainly would not have committed except in matters that were doubtful. Besides, he would scarcely have alluded at any time to that journey, undertaken with the consent of all the believers, without mentioning the occasion of it and the memorable decision which was passed. It is not even certain,

Starting point is 01:09:52 At what time the epistle was written, only that the Greek's conjecture that it was sent from Rome, and the Latins from Ephesus. For my own part, I think that it was written not only before Paul had seen Rome, but before that consultation had been held, and the decision of the apostles given about ceremonial observances. While his opponents were falsely pleading the name of the apostles, and earnestly striving to ruin the reputation of Paul, what carelessness would it have argued in him to pass by the decree universally circulated among them, which struck at those very persons? Undoubtedly, this one word would have shut their mouth, quote, You bring against me the authority of the apostles, but who does not know their decision?

Starting point is 01:10:38 And therefore, I hold you convicted of unblushing falsehood. In their name, you oblige the Gentiles to keep the law, but I appeal to their own writing, which sets the consciences of men at least. liberty." We may likewise observe that, in the commencement of the epistle, he reproved the Galatians for having so soon revolted from the gospel which had been delivered to them, but we may readily conclude that, after they had been brought to believe the gospel, some time must have elapsed before the dispute about the ceremonial law rose. I consider, therefore, that the 14 years are to be reckoned, not from one journey to another, but from Paul's conversion.

Starting point is 01:11:18 The space of time between the two journeys was 11 years. 2. And I went up according to Revelation. He now proceeds to prove his apostleship and his doctrine, not only by works, but also by a divine revelation. Since God directed that journey, which had for its object the confirmation of his doctrine, the doctrine was confirmed, not by the concurrence of men only, but likewise by the authority of God. This ought to have been more than enough to overcome the obstinacy of the doctrine of the doctrine. those who blamed Paul by holding up the names of the apostles, for although up to this time there had been some room for debate, the communication of the mind of God put an end to all

Starting point is 01:11:58 discussion. I communicated to them. The word, communicated, claims our first attention, for the apostles do not prescribe to him what he ought to teach. But, after listening to his own account of his doctrine, expressed their concurrence and approbation, but as his opponents might allege that, by cunning dissimulation on many points, he had gained the favor of the apostles, he expressly states that he, quote, communicated to them that doctrine which he preacheth among the Gentiles, end quote, which removes all suspicion of hypocrisy or imposture. We shall see what followed, for the apostles did not take it amiss that he had not waited to obtain their sanction. On the contrary, without dispute or expulsulation, they approved of his labor.

Starting point is 01:12:46 and did so by the direction of the same spirit, under whose guidance Paul had performed his journey to Jerusalem. Thus he was not made an apostle by them, but acknowledged to be an apostle. But this point will be treated more fully afterwards, lest by any means. What then, shall the word of God fall, when it is unsupported by the testimony of men? Though the whole world were unbelieving, yet the word of God remains firm and unshaken, and they who preach the gospel by the command of God are not uselessly employed, even when no fruit is produced by their labors. This is not Paul's meaning, but as the consciences of men,

Starting point is 01:13:26 so long as they doubt and hesitate, derive no benefit from the ministry of the word, so a preacher is said, so far as men is concerned to run in vain when his labors are ineffectual and unaccompanied by proper edification. It was, therefore, a foremaning, formidable weapon for shaking weak consciences when the doctrine which Paul preached was falsely declared by impostors to be at variance with the doctrine of the apostles. Maltitudes in this manner fell away. The certainty of faith, indeed, does not depend on the agreement of human opinions. But, on the contrary, it is our duty to rest in the naked truth of God so that neither men nor all the angels together

Starting point is 01:14:08 could shake our faith. Yet ignorant persons who have imperfectly understood and never have have cordially embraced sound doctrine feel the temptation to be almost irresistible when teachers of acknowledged eminence are found to entertain opposite views. Nay, strong believers are sometimes powerfully affected by this stratagem of Satan when he holds out to their view the strife and divisions, 1st Corinthians 3.3, of those who ought to have been perfectly joined together in the same mind and in the same judgment, 1st Corinthians 110. It is hard to tell, how many were driven from the gospel, how many had their faith shaken by the mournful controversy about the bodily presence of Christ in the Lord's Supper, because, on a question of the highest

Starting point is 01:14:54 moment, very distinguished men were observed to take opposite sides. On the other hand, the agreement of all who teach in the church is a powerful aid for the confirmation of faith. Since, therefore, Satan was laboring so insidiously to hinder the progress of the gospel, Paul resolved to meet him. When he had succeeded in demonstrating that he held the same views with all the apostles, every hindrance was removed. Weak disciples were no longer perplexed by the inquiry

Starting point is 01:15:23 whom they ought to follow. His meaning may be thus summed up, quote, that my former labors might not be thrown away and rendered useless, I have set at rest the question which disturbed many minds, whether I or Peter deserved your confidence, for in all that I ever taught,

Starting point is 01:15:40 we were perfectly at one. end quote. If many teachers in our own day were as heartily desirous as Paul was to edify the church, they would take more pains to be agreed among themselves. Three, but neither Titus. This is an additional argument to prove that the apostles held the same views with himself, for he had brought to them an uncircised man whom they did not hesitate to acknowledge as a brother. The reason is assigned why he was not circumcised, for circumcision, being a matter of indifference, might be neglected or practiced as edification required. Our invariable rule of action is that if, quote, all things are lawful for us, end quote, 1st Corinthians 1023, we ought to inquire what is expedient. He circumcises Timothy, Acts 163, in order to take away a ground of offense from weak minds,

Starting point is 01:16:33 for he was at that time dealing with weak minds, which it was his duty to treat with tenderness, and he would gladly have done the same thing with Titus, for he was unwearied in his endeavors to, quote, support, Acts 2035, the weak, end quote, but the case was different. For some false brethren were watching for an opportunity of slandering his doctrine, and would immediately have spread the report, quote, see how the valiant champion of liberty when he comes into the presence of the apostles lays aside the bold and fierce aspect which he is want to assume among the ignorant." Now as it is our duty to, quote, bear the infirmities of the weak, end quote, Romans 151,

Starting point is 01:17:17 so concealed foes who purposely watched for our liberty must be vigorously resisted. The duties of love to our neighbor ought never to be injurious to faith, and therefore, in matters of indifference, the love of our neighbor will be our best guide, provided that faith shall always receive our first regard. 4. And that because of false brethren. This may mean either that false brethren made it the subject of wicked accusation, and endeavored to compel him, or that Paul purposely did not circumcise him because he saw that they would immediately make an occasion of slander.

Starting point is 01:17:51 They had insinuated themselves into Paul's company with the hope of gaining one of two objects. Either he would treat with open scorn the ceremonial law, and then they would rouse the indignation of the Jews against him, or he would refrain entirely from the exercise of his liberty, and in that case they would exalt over him among the Gentiles as one who, overwhelmed with shame, had retracted his doctrine. I prefer the second interpretation that Paul, having discovered the snares laid for him, determined not to circumcise Titus. When he says that he was not compelled, the reader is led to understand that circumcision is not condemned as a bad thing in itself, but that the obligation to observe it was the subject of dispute. As if he had said,

Starting point is 01:18:38 quote, I would have been prepared to circumcise Titus if higher matters had not been involved, end quote. Their intention was to lay down a law and to such compulsion he would not yield. Five, to whom we gave place by subjection, no, not for an hour. This, this is a matter. This is a This steadiness was the seal of Paul's doctrine. For when false brethren, who wished nothing more than a ground of accusation against him, exerted themselves to the utmost, and he stood firm, there could no longer be any room for doubt. It cannot now be insinuated that he deceived the apostles. He asserts that he did not for a moment give place to them by subjection, that is, by such a mode of yielding as would have implied that his liberty had been crushed. In every other respect, he was

Starting point is 01:19:26 us prepared to the very close of his life to exercise mildness and forbearance toward all men, that the truth of the gospel. There was no danger that Paul would be deprived of his liberty even by yielding to them, but the example would have done harm to others, and therefore he prudently inquired what was expedient. This shows us how far offenses must be avoided, and points us to edification as the object which ought to be kept in view in all matters of indifference. The amount is this, quote, we are the servants of the brethren, but still keeping in view that we all serve the Lord and that the liberty of our conscience shall remain unimpaired. When false brethren wished to bring the saints into bondage, it was their duty not to heal to them.

Starting point is 01:20:13 The truth of the gospel denotes its genuine purity, or, which means the same thing, it's pure and entire doctrine. For the false apostles did not altogether set aside the gospel, but mixed up with it their own notions so as to give it a false disguised aspect, which it always has when we make the smallest departure, quote, from the simplicity that is in Christ, end quote, 2 Corinthians 113. With what effrontery then will the Papist boast that they possess the gospel, which is not only corrupted by many inventions,

Starting point is 01:20:47 but more than adulterated by many wicked doctrines. Let us remember that it is not enough to retain the name of the gospel, and some kind of summary of its doctrines if its solid purity do not remain untouched. Where are the men who, by pretended moderation, endeavor to bring about a reconciliation between us and the Papus, as if the doctrine of religion, like a matter affecting money or property, could be compromised? With what abhorrence would such a transaction have been regarded by Paul

Starting point is 01:21:18 who affirms that it is not the true gospel if it is not pure? End of Section 6. David Ronald. Section 7 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libravox recording is in the public domain. Versus 6 to 10. But of those who seem to be somewhat, whatsoever they were, it maketh no matter to me. God accepteth no man's persons. For they who seem to be somewhat, in conference, added nothing to me. But contrary-wise, when they saw that the God, of the uncircumcision was committed unto me, as the gospel of the circumcision was unto Peter,

Starting point is 01:22:06 for he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me toward the Gentiles. And when James, Seifis, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hand of fellowship, that we should go unto the heathen, and they unto the circumcision. Only they would that we should remember the poor, the same which I was forward to do. 6. Of those who seem to be somewhat. Paul is not yet satisfied without making the Galatians understand that he had learned nothing from Peter and the apostles.

Starting point is 01:22:42 Hence, poor Friary and Julian accused the holy man of pride because he claims so much for himself that he cannot endure to learn anything from others, because he boasts of having become a teacher without any instruction or assistance, and because, He labors so hard not to appear in an inferior character. But anyone who will consider how necessary that boasting was will acknowledge that it was wholly boasting and worthy of the highest praise. For, if he had yielded this point to his opponents, that he had profited under the apostles, he would have furnished them with two charges against him.

Starting point is 01:23:20 They would immediately have said, quote, And so you made some progress, you corrected your past errors, and did not repeat your former rashness." Thus, in the first place, the whole doctrine which he had hitherto taught would have fallen under suspicion, and secondly, he would ever afterwards have possessed less authority because he would have been reckoned but an ordinary disciple. We find, therefore, that it was not on his own account, but by the necessity under which he lay to establish the doctrine that he was led to this holy boasting. The controversy has no reference to individuals, and therefore cannot be a struggle of ambition, but Paul's determination was that no man,

Starting point is 01:24:04 however eminent, should throw into the shade his apostleship on which the authority of his doctrine depended. If this be not enough to silence those dogs, their barking is sufficiently answered. Whatsoever they were. These words must be read as a separate clause, for the parentheses was intended to assure his opponents that he did not concern himself with the opinions of men. This passage has been variously interpreted. Ambrose thinks that it is a passing reference to the folly of attempting to lower Paul by holding up the apostles and represents him as saying, quote, as if I were not equally at liberty to object that they were poor, illiterate men, while I, from my early years, enjoyed a liberal education under the care of Gamaliel. But I pass over all this because I know that there is no respect of persons with God, end quote. Chrisostom and Jerome take a harsher view of the words as an indirect threatening of the most distinguished apostles, quote, whatsoever they may be, if they swerve from duty, they shall not escape the judgment of God, neither the dignity of their office nor the estimation of men shall protect them.

Starting point is 01:25:15 But another interpretation appears to me more simple, and more agreeable to Paul's design. He admits that they were first in the order of time, but contends that this did not prevent him from being their equal and rank. He does not say that it is of no consequence to him what they are at present, but he was speaking of a period now past when they were already apostles and when he was opposed to the faith of Christ. In short, he does not choose that what is past shall decide the matter and refuses to admit the proverb that he who comes first has the best right. No man's person. Besides the interpretations which I have mentioned, a third is not unworthy of no. that in the government of the world,

Starting point is 01:25:59 distinctions of rank are admitted, but in the spiritual kingdom of Christ, they can have no place. There is plausibility in the statement, but it is in reference to a worldly government, that it is said, quote, you shall not respect persons in judgment, end quote, Deuteronomy 117.

Starting point is 01:26:17 But I do not enter into that argument, for it does not affect this passage. Paul simply means that the honorable rank, which the apostles had attained, did not prevent him from being called by God and raised all at once from the lowest condition to be their equal. The difference between them, though great, is of no value in the sight of God, who does not accept persons and whose calling is not influenced by any prejudices. But this view may likewise appear liable to objection. For, granting it to be true and to truth which must be carefully maintained that in our intercourse with God there is no respect of persons, how does this apply to

Starting point is 01:26:55 Peter and his fellow apostles who are venerable, not merely for their rank, but for true holiness and spiritual gifts. The word person is contrasted with the fear of God and a good conscience, and this is its ordinary acceptation in Scripture, Acts 1034, 35, 1st Peter 117. But piety, zeal, holiness, and other similar graces were the principal grounds of the esteem and respect in which the apostles were held, while Paul speaks contemptuously of them as if they had possessed nothing but the outward forms. I reply, Paul is not discussing the real worth of the apostles, but the idle boasting of his adversaries. In order to support their own unfounded pretensions, they talked in lofty terms of Peter, and James and John, and took advantage of the veneration with which they were regarded by the church

Starting point is 01:27:48 for accomplishing their earnest desire of degradating Paul. His object is, and he was, is not to inquire what the apostles are, or what opinion must be formed respecting them when controversy is laid aside, but to tear off the disguises which the false apostles wore. As in a subsequent part of the epistle, he treats of circumcision, not in its real character, but in the false and impious notion attached to it by those impostors, so he now declares that the apostles were in the sight of God disguises, by which those persons attempted to shine in the world, and this is evident from the words. Why did they prefer them to Paul?

Starting point is 01:28:26 Because they were his predecessors in office. This was a mere disguise. In any other point of view, they would have been highly esteemed, and the gifts of God manifested in them would have been warmly admired by one so singularly modest as the Apostle Paul, who elsewhere acknowledges that he was,

Starting point is 01:28:44 quote, the least of the apostles, end quote, an unworthy to occupy so exalted a station. Quote, the least of the apostles and not worthy to be called an apostle because I persecuted the Church of God." End quote. 1 Corinthians 159. They communicated nothing to me. It might also be rendered, quote, they communicated nothing with me, end quote, for it is the same word which you formally use twice, but the meeting is the same. When the apostles had heard Paul's gospel, they did not, on the other side, bring forward their own, as is commonly done when something better and more perfect as desires.

Starting point is 01:29:21 but were satisfied with his explanation and simply and unhesitatingly embraced his doctrine so that not even on the most doubtful point did a single word of debate pass between them, nor are we to suppose that Paul, presuming on his superiority, took the lead in the discussion and dictated to his brethren. On the contrary, his faith about which unfavorable rumors had been spread was fully explained by him and sanctioned by their approbation. 7. But on the contrary, they immediately gave him the right hand of fellowship, verse 9. Consequently, they gave their testimony to his doctrine, and without any exception, for they produced nothing on the other side as is commonly done on debated points, but acknowledged that he held the same gospel in common with them, and was therefore entitled to the honors and rank of an associate. Now, one condition of this fellowship was that they distributed the provinces, among themselves. They were therefore equal, and there was no subjection on the part of Paul to,

Starting point is 01:30:26 quote, give the right hands of fellowship, end quote, means here to have a partnership settled by mutual agreement, when they saw that the gospel of the uncircumcision was committed to me. He asserts that he was not indebted to the apostles for the favor of being made an apostle by their consent and approbation, but that, in conceding to him the apostleship, they only refused to take away what God had given. He constantly urges that he was made an apostle by the gift and appointment of God, but adds here that he was acknowledged as such by the apostles themselves. Hence it followed that those unprincipled men were attempting what the apostles durst not have attempted to oppose the election of God. And here he begins to claim what belonged to himself in preference to others,

Starting point is 01:31:13 the apostleship of the uncircumcision. For Paul and Barnabas differed from the rest in this respect, that they had been appointed to be apostles of the Gentiles, Acts 13, 2. That had been done by a divine revelation, which the apostles not only did not oppose, but determined to ratify,

Starting point is 01:31:34 because not to obey it would have been impious. This shows us in what manner they arranged their respective duties, in compliance with the divine revelation, namely, that Paul and Barnabas should be the apostles of the Gentiles, and that the others should be the apostles of the Jews. But this appears to be at variance with the command of Christ, which enjoins that the 12 shall, quote, go unto all the world and preach the gospel to every creature, end quote, Mark 16, 15. I reply, that command was not intended to apply specifically to each individual,

Starting point is 01:32:08 but describes in general terms the design of the apostolic office, which was, that salvation must be proclaimed to all nations by the doctrine of the gospel. For the apostles evidently did not travel over the whole world, nay, it is probable that not one of the twelve ever passed into Europe. What they allege about Peter may, for aught I know, be fabulous and is, at all events, quite uncertain. All of them, it will be objected, had still a commission both to Gentiles and to Jews. I own they had, as occasion offered. Each apostle, I grant, was entrusted with the publication of the gospel, both among the Gentiles and Jews,

Starting point is 01:32:48 for the distribution was not of such nature as to assign them fixed boundaries, like those of kingdoms, principalities, and provinces, which could not lawfully be passed. We see that Paul, wherever he went, uniformly offered his labors and services in the first instance to the Jews, as he had a right, while living among the Gentiles, to offer himself as an apostle and teacher to the Jews, so the others were at liberty, wherever they had it in their power, to bring the Gentiles to Christ. And we find Peter exercising this privilege with regards to Cornelius and others, Acts 10-1. But as there were other apostles in that district, which was almost wholly inhabited by Jews, Paul traveled through Asia, Greece, and other distant parts, and on this

Starting point is 01:33:35 occasion was specially ordained to be an apostle to the Gentiles. Nay, when the Lord first commanded him to be set apart, he directed him to leave Antioch in Syria and perform voyages to distant countries for the sake of the Gentiles. On ordinary occasions, therefore, he was the apostle of the Gentiles, and on extraordinary occasions he was the apostle of the Jews. The other apostles, again, took the Jews for their own department, but with the understanding that, when an opportunity occurred, they would be at liberty to direct their ministrations to the Gentiles. This last, however, being in their case an extraordinary service. But if Peter's apostleship had a peculiar reference to the Jews,

Starting point is 01:34:18 let the Romanists see on what ground they derive from him their succession to the primacy. If the Pope of Rome claims the primacy because he is Peter's successor, he ought to exercise it over the Jews. Paul is here declared to be the chief apostle of the Gentiles, yet they affirm that he was not Bishop of Rome, and, therefore, if the Pope would establish any claim to his primacy, let him gather churches from among the Jews. He who by a decree of the Holy Spirit, and by the consent of the whole apostolic college, has been solemnly declared to be

Starting point is 01:34:54 one of the apostles, cannot but be acknowledged by us in that character. Those who would transfer that right to Peter set aside all ordination, both human and divine. It is unnecessary to explain here the well-known metaphor in the words, circumcision, and unisonation. uncircumcision as applied to Jews and Gentiles. 8. He that wrought effectively. That the province, which had been assigned to him, was truly his own, is proved by the exertion of divine power during his ministry. Now, this manifestation of divine energy, as we have frequently seen, is the seal by which his doctrine was attested, and his office as a teacher

Starting point is 01:35:36 sanctioned. Whether Paul refers God's effectual working to the success of of his preaching or to the graces of the Holy Spirit, which were then bestowed on believers, is doubtful. I do not understand it as denoting the mere success, but the spiritual power and efficacy which he has elsewhere mentioned, 1 Corinthians 2.4. The amount of the whole is that it was no idle bargain which the apostles had made among themselves, but a decision which God had sealed. 9. And when they perceived the grace. They who treated with contempt the grace of God, by which the most eminent apostles had been led to admire and reverence Paul, are charged with hateful and proud disdain. If they should allege that they were ignorant of that which the apostles knew from the beginning, the hypocritical pretense was not to be endured. This admonishes us to yield to the grace of God, wherever it is perceived, unless we choose to contend with the Holy Spirit, whose will it is that his gifts shall not remain unemployed. The grace, which the grace, which the grace, which the grace, the apostles perceived to have been given to Paul and Barnabas induced them to sanction their

Starting point is 01:36:47 ministry by receiving them as their associates. James and Seifis. I've already stated that James was a son of Alphaeus. He could not be, quote, the brother of John, end quote, who had been lately put to death by Herod, Acts 12, 2, and to suppose that one of the disciples had been placed above the apostles would be absurd, that he held the highest rank among the apostles, is made evident by Luke, who ascribes to him the summoning up and decision of the cause in the Council, Acts 1513, and afterwards mentions his having assembled, quote, all the elders, end quote, of the Church of Jerusalem, Acts 21, 18. When he says that they seem to be pillars, he does not speak contemptuously, but quotes the general opinion, arguing from it,

Starting point is 01:37:36 that what was done by such men ought not to be lightly set aside. In a question, relating to diversity of rank, it is surprising that James should be mentioned before Peter, but the reason, perhaps, is that he presided over the church at Jerusalem. As to the word pillar, we know that, from the nature of things, those who excel in ability, prudence, or other gifts, possess greater authority, and even in the Church of God, he who enjoys a larger measure of grace ought, on that account, to receive the higher honor. It argues in gratitude, nay, impassive. not to worship the spirit of God wherever he appears in his gifts, and as a people cannot want a pastor, so the assemblies of pastors require a moderator. But in all cases, let the rule be followed.

Starting point is 01:38:25 Quote, He that is greatest among you shall be your servant. End quote. Matthew 23. 11. 10. That we should remember the poor. It is evident that the brethren who were in Judea labored under extreme poverty. Otherwise, they would not. not have burdened other churches. That might arise both from the various calamities which befell the whole nation and from the cruel rage of their own countrymen, by which they were every day stripped of their possessions. It was proper that they should receive assistance from the Gentiles who owed to them the inestimable benefit of the gospel. Paul says that he was forward to do, that he faithfully performed what the apostles had requested from him, and thus he takes away from his

Starting point is 01:39:10 adversaries, a pretext which they were desirous to seize. End of Section 7, read by David Ronald. Section 8 of commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recordings in the public domain. Versus 11 through 16. But when Peter was come to Antioch, I beststood him to the face because he was to be blamed. For, before that certain came from James, he did eat with the Gentiles, but when they were come,

Starting point is 01:39:51 he withdrew, and separated himself, fearing them which were of the circumcision, and the other Jews dissembled likewise with him, insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly, according to the truth of the gospel, I said unto Peter before them all. If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compelsest thou the Gentiles to live as do the Jews? We who are Jews by nature are not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ that we might be justified by the faith of Christ, and not by the works of the law, for by the works of the law shall no

Starting point is 01:40:41 flesh be justified. 11. When Peter was come. Whoever will carefully examine all the circumstances will, I trust, agree with me in thinking that this happened before the apostles had decided that the Gentiles should receive no annoyance about ceremonial observances, Acts 1528. For Peter would have entertained no dread of offending James or those sent by him after that decision had been passed. But such was the dissimulation of Peter that, in opposing it, Paul was driven to assert, quote, the truth of the gospel, end quote. At first he said that the certainty of his gospel does not in any degree depend on Peter and the apostles so as to stand or fall by their judgment. Secondly, he said that it had been approved by all without any exception or contradiction, and particularly by those who were universally admitted to hold the highest place. Now, as I have said, he goes further, and asserts that he had blamed Peter for leaning to the other side, and he proceeds to explain the cause of the dispute. It was no ordinary proof of the strength of his doctrine that he not only obtained their cordial approbation, but firmly maintained it in a debate with Peter and came off victorious. What reason could there now be for hesitating to receive it as certain and undoubted truth? At the same time, this is a report.

Starting point is 01:42:08 apply to another calumny that Paul was but an ordinary disciple far below the rank of an apostle, for the reproof which he administered was an evidence that the parties were on equal footing. The highest, I acknowledge, are sometimes properly reproved by the lowest, for this liberty on the part of inferiors towards their superiors is permitted by God, and so it does not follow that he who reproves another must be as equal, but the nature of the reproof deserves notice. did not simply reproved Peter, as a Christian might reprove a Christian, but he did it officially, as the phrase is, that is, in the exercise of the apostolic character which he sustained.

Starting point is 01:42:50 This is another thunderbolt which strikes the papacy of Rome. It exposes the impudent pretensions of the Roman Antichrist, who boasts that he is not bound to assign a reason and sets that defiance the judgment of the whole church. Without rashness, without undue boldness, but in the exercise of the power granted him by God, this single individual chastises Peter in the presence of the whole church, and Peter submissively bows to the chastisement. Nay, the whole debate on those two points was nothing less than a manifest overthrow of that tyrannical primacy, which the Roman is foolishly enough alleged to be founded on divine right. If they wish to have God appearing on their side, a new Bible must be manufactured. If they do not wish to have him for an open enemy, these two

Starting point is 01:43:37 chapters of the Holy Scriptures must be expunge, because he was worthy of blame. The Greek participle, caten nos menos, signifies blamed, so that the words run, quote, because he was blamed, end quote. But I have no doubt whatever that the word was intended to express, quote, one who deserves just blame, end quote. Chrysostom makes the meaning to be that others had previously indulged in complaint and accusation, but this is really trifling. It was customary with the Greeks to give to their participles the signification of nouns, which every person must see is applicable to this passage. This will enable us to perceive the absurdity of the interpretation given by Jerome and Chrysostom, who represent the whole transaction as a feigned debate, which the

Starting point is 01:44:27 apostles had previously arranged to take place in the presence of the people. They are not even supported by the phrase, quote, I withstood him to the face, end quote. Kada prosopon, which means that, quote, to the face, or being present, end quote. Peter was chastised and struck dumb, the observation of Chrysostom, that, for the sake of avoiding scandal, they would have talked in private if they had any difference is frivolous. The less important must be disregarded in comparison to the most dangerous of all scandals, that the church would be rent, that Christian liberty was. was in danger, that the doctrine of the grace of Christ was overthrown, and therefore this public

Starting point is 01:45:09 offense must be publicly corrected. The chief argument on which Jerome rests is excessively trifling, quote, why should Paul, says he, condemn in another what he takes praise for in himself, for he boasts that to the Jews he became a Jew, end quote, 1 Corinthians 9, 20. I reply, that what Peter did is totally different, Paul accommodated himself to the Jews no farther than what was consistent with the doctrine of liberty, and therefore he refused to circumcise Titus that the truth of the gospel might remain unimpaired.

Starting point is 01:45:45 But Peter Judaized in such a manner as to, quote, compel the Gentiles, unquote, to suffer bondage, and at the same time to create a prejudice against Paul's doctrine. He did not, therefore, observe the proper limit, for he was more desirous to please than to edify, and more solicitous to inquire what would gratify the Jews than what would be expedient for the whole body. Augustine is therefore right in asserting that this was no previously arranged plan, but that Paul, out of Christian zeal, opposed the sinful and unseasonable dissimulation of Peter because he saw that it would be injurious to the church.

Starting point is 01:46:25 12. For before that certain persons came. The state of the case is here laid down. For the sake of the Jews, Peter had withdrawn himself from the Gentiles in order to drive them from the communion of the church unless they would relinquish the liberty of the gospel and submit to the yoke of the law. If Paul had been silent here, his whole doctrine fell.

Starting point is 01:46:48 All the edification obtained by his ministry was ruined. It was, therefore, necessary that he should rise manfully and fight with courage. This shows us how cautiously we ought to guard against giving way to the opinions of men, less than a moderate desire to please, or an undue dread of giving offense, should turn us aside from the right path. If this might happen to Peter, how much more easily may it happen to us if we are not duly careful? 14, but when I saw that they walked not uprightly.

Starting point is 01:47:23 Some apply these words to the Gentiles, who, perplexed by Peter's example, were beginning to give way, but it is more natural to understand them as referring to Peter and Barnabas and their followers. The proper road to the truth of the gospel was to unite the Gentiles with the Jews in such a manner that the true doctrine should not be injured, but to bind the consciences of godly men by an obligation to keep the law and to bury and silence the doctrine of liberty was to purchase unity at an exorbitant price. The truth of the gospel is a goodlysmobile, is a here used by Paul in the same sense as before, and is contrasted with those disguises by which Peter and others concealed its beauty. In such a case, the struggle which Paul had to maintain must

Starting point is 01:48:11 unquestionably have been serious. They were perfectly agreed about doctrine, but since, laying doctrine out of view, Peter yielded too submissively to the Jews, he's accused of halting. There are some who apologize for Peter on another ground, because, being the appellate, of the circumcision, he was bound to take a peculiar concern in the salvation of the Jews, while they at the same time admit that Paul did right in pleading the cause of the Gentiles. But it is foolish to defend what the Holy Spirit by the mouth of Paul has condemned. This was no affair of men, but involved the purity of the gospel, which was in danger of being contaminated by Jewish Levin, before them all.

Starting point is 01:48:53 This example instructs us that those who have sin publicly must be publicly chastised. so far as concerns the church. The intention is that their sin may not, by remaining unpunished, form a dangerous example, and Paul elsewhere, 1 Timothy 520, lays down this rule expressly to be observed in the case of elders. Quote, them that sin rebuke before all, that others also may fear. End quote. Because the station which they hold renders their example more pernicious, It was particularly advantageous that the good cause in which all had an interest should be openly defended in presence of the people,

Starting point is 01:49:35 that Paul might have a better opportunity of showing that he did not shrink from the broad light of day, if thou being a Jew. Paul's address to Peter consists of two parts. In the first, he expostulates with him for his injustice toward the Gentiles, in compelling them to keep the law from the obligatory. of which he wished himself to be exempted. For, not to mention that every man is bound to keep the law, which he lays down for others, his conduct was greatly aggravated by compelling the Gentiles to observe Jewish ceremonies, while he, being a Jew, left himself at liberty.

Starting point is 01:50:15 The law was given to Jews, not to Gentiles, so that he argues from the less to the greater. Next, it is argued that, in a harsh and violent manner, he compelled the Gentiles by withdrawing them their communion, unless they chose to submit to the yoke of the law, and thus imposed on them an unjust condition. And indeed, the whole force of the reproof lies in this word, which neither Chrysostom nor Jerome has remarked. The use of the ceremonies was free for the purposes of edification, provided that believers were not deprived of their liberty, or laid under the any restraint from which the gospel sets them free. 15. We who are Jews by nature. Some, I am aware, think that this is stated in the form of an objection. Anthropofera. Anticipating what might be urged on the other side that the Jews possessed higher privileges, not that they would boast of exemption from the law, for it would have been highly absurd that they to whom the law was given should make this their boast, but that there was a propriety in retaining some points of distinction between them and the Gentiles. I do not entirely

Starting point is 01:51:27 reject, and yet, as will afterwards appear, I do not altogether adopt this view. Some, again, considered that it is Paul himself who uses this argument, quote, if you were to lay upon the Jews the burden of the law, it would be more reasonable because it is theirs by inheritance. End quote, but neither do I approve of this view. He is now proceeding to the second part of his speech, which commences with an anticipation. The Gentiles differed from them in this respect that they were, quote, unholy and profane, end quote, 1st Timothy 1.9, while the Jews, being holy, so far as God had chosen them for his people, might contend for this superiority. Skillfully anticipating the objection, Paul turns it to the opposite conclusion, since the Jews themselves, with all their

Starting point is 01:52:18 advantages were forced to betake themselves to the faith of Christ, how much more necessary was it that the Gentiles should look for salvation through faith? Paul's meaning therefore is, quote, we who appear to excel others, we who, by means of the covenant, have always enjoyed the privilege of being nigh to God, Deuteronomy 4.7, have found no method of obtaining salvation, but by believing in Christ, why, then, should we prescribe another method to the Gentile? for if the law were necessary or advantageous for salvation to those who observed its enactments, it must have been most of all advantageous to us to whom it was given, but if we relinquish it and betook ourselves to Christ,

Starting point is 01:53:03 much less ought compliance with it to be urged upon the Gentiles." The word sinner signifies here, as in many other places, a profane person, Hebrews 12, 16, or one who is lost in an is, alienated from God. Such were the Gentiles, who had no intercourse with God, while the Jews were, by adoption, the children of God, and therefore set apart to holiness. By nature does not mean that they were naturally free from the corruption of the human race, for David, who was a descendant of Abraham acknowledges, quote, behold, I was shapen in iniquity, and in sinned my mother conceive me, end quote, Psalm 51, 5. But the corruption of nature to which they were,

Starting point is 01:53:48 were liable had been met by the remedy of sanctifying grace. Now, as the promise made the blessing hereditary, so this benefit is called natural, just as in the epistle to the Romans, he says, that they were sprung from a, quote, holy root, end quote, Romans 11, 16. When he says, we are Jews by nature, his meaning is, quote, we are born holy, not certainly by our own merit, but because God hath chosen us to be as people, end quote. Well, then, we who were by nature Jews, what have we done, quote, we have believed in Jesus Christ, end quote. What was the design of our believing, quote, that we might be justified by the faith of Christ? End quote. For what reason, because we, quote, know that a man is not justified by the works of the law, end quote. From the nature and effect of faith,

Starting point is 01:54:44 he reasons that the Jews are in no degree justified by the law, for as they who, quote, go about to establish their own righteousness, have not submitted themselves to the righteousness of God, end quote, Romans 103. So on the contrary, they who believe in Christ, confess that they are sinners and renounce justification by works. This involves the main question, or rather, in the single proposition, nearly the whole controversy is embodied. It is the more necessary to bestow some care on the examination of this passage. The first thing to be noticed is that we must seek justification by the faith of Christ because we cannot be justified by works. Now, the question is, what is meant by the works of the law? The Papus, misled by Orgin and Jerome, are of the opinion

Starting point is 01:55:33 and lay it down as certain that the dispute relates to shadows and accordingly assert that by, quote, the works of the law, end quote, are meant ceremonies. as if Paul were not reasoning about the free justification which is bestowed on us by Christ. For they see no absurdity in maintaining that, quote, no man is justified by the works of the law, end quote, and yet that, by the merit of works, we are accounted righteous in the sight of God. In short, they hold that no mention is here made of the works of the moral law, but the context clearly proves that the moral law is also comprehended in these

Starting point is 01:56:14 words, for almost everything which Paul afterwards advances belongs more properly to the moral than to the ceremonial law, and he is continually employed in contrasting the righteousness of the law with the free acceptance which God is pleased to bestow. It is objected by our opponents that the term works must have been employed without any addition if Paul had not intended to limit it to a particular class. But I reply, there is the best of all reasons for this mode of expression. For, though a man were to excel all the angels and holiness, no reward is due to works, but on the footing of a divine promise. Perfect obedience to the law is righteousness, and has a promise of eternal life annex to it, but it derives this character from God who declares that, quote, they who have fulfilled them,

Starting point is 01:57:09 shall live, end quote, Leviticus 18, 5. On this point, we shall afterwards treat more fully in its own place. Besides, the controversy with the Jews was about the law. Paul, therefore, chose rather to bring the matter to an issue by meeting them at once on their own ground than to adopt a more circuitous route, which might wear the aspect of evading the subject or distrusting his cause.

Starting point is 01:57:39 Accordingly, he resolves to have a closed debate about the law. Their second objection is that the whole question raised was about ceremonies, which we readily allow. Why then, say they, would the apostle pass suddenly from a particular department to the whole subject? This was the sole cause of the mistake into which origin and Jerome were betrayed, for they did not think it natural that, while the false apostles were contending about ceremonies alone, Paul should take in a larger field. But they did not consider that the very reason for disputing so keenly was, that the doctrine led to more serious consequences than at first view appeared.

Starting point is 01:58:21 It would not have given so much uneasiness to Paul that ceremony should be observed as that the confident hope and the glory of salvation should be made to rest on works, just as, in the dispute about forbidding flesh on certain days, we do not look so much to the importance of the prohibition itself as to the snare which is laid for the consciences of men. Paul, therefore, does not wander from the subject when he enters into a controversy about the whole law, although the arguments of the false apostles were confined wholly to ceremonies. Their object in pressing ceremonies was that men might seek salvation by obedience to the law, which, they falsely maintained, was meritorious, and accordingly, Paul meets them, not with the moral

Starting point is 01:59:10 law, but with the grace of Christ alone. And yet this extended discussion does not occupy the whole of the epistle. He comes at length to the specific question of ceremonies, but as the most serious difficulty was, whether justification is to be obtained by works or by faith, it was proper that this should be first settled. As the papists of the present day are uneasy, when we extort from them the acknowledgement that men are justified by faith alone, they reluctantly admit that, quote, the works of the law, end quote, include those of a moral nature. Many of them, however, by quoting Jerome's gloss, admit that they have made a good defense, but the context will show that the words relate also to the moral law.

Starting point is 01:59:58 16. But by the faith of Jesus Christ. He does not merely state that ceremonies or works of any kind are insufficient without the assistance of faith, but meets their denial by a statement admitting of no exception as if he had said, quote, not by works, but by the faith of Christ alone. End quote. In any other point of view, the sentiment would have been trivial and foreign to the purpose, for the false apostles did not reject Christ nor faith, but demanded that ceremonies should be joined.

Starting point is 02:00:31 with them. If Paul had admitted this claim, they would have been perfectly at one, and he would have been under no necessity to agitate the church by this unpleasant debate. Let it therefore remain settled, that the proposition is so framed as to admit of no exception, quote, that we are justified in no other way than by faith, end quote, or, quote, that we are not justified but by faith, end quote, or which amounts to the same thing, quote, that we are justified by faith alone, end quote. Hence it appears with what silly trifling the Papus of our day dispute with us about the word, as if it had been a word of our contrivance, but Paul was unacquainted with the theology of the papists, who declare that a man is justified by faith and yet make a part of justification to

Starting point is 02:01:22 consistent works. Of such half-justification, Paul knew nothing. For, when he instructs us that we are justified by faith, because we cannot be justified by works, he takes for granted what is true, that we cannot be justified through the righteousness of Christ, unless we are poor and destitute of a righteousness of our own. Consequently, either nothing or all must be ascribed to faith or to works, as to the word justification in the manner in which faith is the cause of it we shall afterwards see. By the works of the law shall no flesh be justified. He had already appealed to the consciences of Peter and others, and now confirms it more fully by affirming that such is the actual truth, that by the works of the law, no mortal will obtain

Starting point is 02:02:11 justification. This is the foundation of a freely bestowed righteousness when we are stripped of a righteousness of our own. Besides, when he asserts that no mortal is justified, by the righteousness of the law, the assertion amounts to this, that from such a mode of justification all mortals are excluded and that none can possibly reach it. End of Section 8, read by David Ronald. Section 9 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain.

Starting point is 02:02:55 Verses 17 to 21. But if, while we seek to be justified by Christ, we ourselves also are found sinners, is therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. For I, through the law, am dead to the law, that I might live unto God. I am crucified with Christ. Nevertheless, I live, yet not I, but Christ liveth in me, and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. I do not frustrate the grace of God, for if righteousness come by the law, then Christ is dead in vain. 17. If while we seek to be justified.

Starting point is 02:03:44 He now returns to the Galatians. We must take care not to connect this verse with the preceding one, as if it were part of the speech addressed to Peter, for what had Peter to do, with this argument. It certainly had very little, if anything to do with the speech, but let everyone form his own opinion. Chrysostum and some other commentators make the whole passage to be an affirmation and interpret it thus, quote, if while we seek to be justified by Christ, we are not yet perfectly righteous, but still unholy, and if, consequently, Christ is not sufficient for our righteousness, it follows that Christ is the minister of the doctrine which leaves men in sin." End quote. Supposing that, by this absurd proposition, Paul insinuates a charge of blasphemy

Starting point is 02:04:32 against those who attribute a part of justification to the law. But as the expression of indignant abhorrence immediately follows, which Paul is never accustomed to employ but in answer to questions, I am rather inclined to think that the statement is made for the purpose of setting aside an absurd conclusion which his doctrine appeared to warrant. He puts a question, in his use, usual manner into the mouth of his antagonists. Quote, if, in consequence of the righteousness of faith, we who are Jews and were sanctified from the womb, Jeremiah 1 5, Galatians 115, are reckoned guilty and polluted, shall we say that Christ makes sin to be powerful in his own people, and that he is therefore the author

Starting point is 02:05:16 of sin? End quote. This suspicion arose from his having said that Jews, by believing Christ, renounce the righteousness of the law. For, while they are still at a distance from Christ, Jews separated from the ordinary pollution of the Gentiles appear to be in some respects exempted from the appellation of sinners. The grace of Christ places them on a level with the Gentiles, and the remedy, which is common to both, shows that both had labored under the same disease. This is the force of the particle also, We ourselves also, meaning not any description of men, but the Jews who stood highest.

Starting point is 02:05:57 Far from it. He properly rejects that inference. Christ, who discovers the sin which lay concealed, is not therefore the minister of sin, as if, by depriving us of righteousness, he opened the gate to sin or strengthened its dominion. The Jews were mistaken in claiming any holiness for themselves apart from Christ, while they had none. Hence arose the complaint, quote, Did Christ come to take from us the righteousness of the law, to change saints into polluted men to subject us to sin and guilt?

Starting point is 02:06:31 End quote. Paul denies it and repels the blasphemy with abhorrence. Christ did not bring sin, but unveiled it. He did not take away righteousness, but stripped the Jews of a false disguise. 18. For if I build again, the reply consists of two parts. This is the first part, and in the first part, and informs us that the supposition now made is at variance with his whole doctrine,

Starting point is 02:06:55 since he had preached the faith of Christ in such a manner as to connect with it the ruin and destruction of sin. For, as we are taught by John that Christ came not to build up the kingdom of sin, but, quote, that he might destroy the works of the devil. End quote, 1 John 3.8. So Paul declares that, in preaching the gospel, he had restored trance, true righteousness in order that sin might be destroyed. It was, therefore, in the highest degree improbable, that the same person who destroyed sin should renew its power, and, by stating the absurdity, he repels the calumny. 19. For I through the law. Now follows the direct reply that we must not ascribe to Christ that work which properly belongs to the law. It was not necessary that Christ should

Starting point is 02:07:48 destroy the righteousness of the law, for the law itself slays its disciples, as if he had said, quote, you deceive wretched men by the false notion that they must live by the law, and under that pretext you keep them in the law, and yet you bring it as a charge against the gospel that it annihilates the righteousness which we have by the law, but it is the law which forces us to die to itself. For it threatens our destruction, leaves us nothing but despair, and thus drives us away from trusting to the law." End quote. This passage will be better understood by comparing it with the seventh chapter of the epistle to the Romans. There Paul describes beautifully that no man lives to the law, but he to whom

Starting point is 02:08:37 the law is dead, that is, has lost all power and efficacy. For, as soon as the law begins to live in us, it inflicts a fatal wound by which we die, and at the same time breeds life into the man who is already dead to sin. Those who live to the law, therefore, have never felt the power of the law or properly understood what the law means. For the law, when truly perceived, makes us die to itself, and it is from this source, and not from Christ, that sin proceeds, to die to the law. May either mean that we renounce it and are delivered from its dominion, so that we have no confidence, in it, and, on the other hand, that it does not hold us captives under the yoke of slavery,

Starting point is 02:09:25 or it may mean that, as it allures us all to destruction, we find in it no life. The latter view appears to be preferable. It is not to Christ, he tells us, that it is owing that the law is more hurtful than beneficial, but the law carries within itself the curse which slays us. Hence it follows that the death which is brought on by the law is truly deadly. With this is contrasted another kind of death in the life-giving fellowship of the cross of Christ. He says that he is crucified together with Christ, that he might live unto God. The ordinary punctuation of this passage obscures the true meaning. It is this, quote, I through the law, am dead to the law, that I might live to God, end quote.

Starting point is 02:10:15 context will read more smoothly thus, quote, I through the law am dead to the law, end quote. Then, in a separate sentence, quote, that I might live to God, I am crucified with Christ, end quote, that I might live to God. He shows that the kind of death on which the false apostles seized as a ground of quarrel is a proper object of desire, for he declares that we are dead to the law, not by any means that we may live to sin, but that we may live to God. To live to God sometimes means to regulate our life according to His will, so as to study nothing else in our whole life, but to gain his approbation. But here it means to live, if we may be allowed the expression, the life of God.

Starting point is 02:11:03 In this way, the various points of the contrast are preserved, for in whatever sense we are said to die to sin, in the same sense do we live to God. In short, Paul informs us that this death is not mortal, but is the cause of a better life, because God snatches us from the shipwreck of the law, and by his grace raises us up to another life. I say nothing of other interpretations, but this appears to be the Apostle's real meaning. 20. I am crucified with Christ. This explains the manner in which we, who are dead to the law, live to God, engrafted into the death of Christ, we derive from it a secret energy, as the twig does

Starting point is 02:11:46 from the root. Again, the handwriting of the law, quote, which was contrary to us, Christ has nailed to the cross, end quote, Closhans 2, 14. Being then crucified with him, we are freed from all the curse and guilt of the law. He who endeavors to set aside that deliverance makes void the cross of Christ. But let us remember that we are delivered from the yoke of the law, only by becoming one with Christ as the twig draws its sap from the root, only by growing into one nature. Nevertheless, I live. To the feelings of man, the word death is always unpleasant. Having said that we are, quote, crucified with Christ, end quote, he therefore adds, quote, that this makes us alive, end quote. yet not I, but Christ liveth in me.

Starting point is 02:12:38 This explains what he meant by living to God. He does not live by his own life, but is animated by the secret power of Christ, so that Christ may be said to live and grow in him. For, as the soul in livens the body, so Christ imparts life to his members. It is a remarkable sentiment that believers live out of themselves, that is, they live in Christ, which can only be accomplished by holding real and an actual communication with Him. Christ lives in us in two ways. The one life consists in governing us by a spirit and directing all our actions, the other, in making us partakers of his righteousness

Starting point is 02:13:18 so that, while we can do nothing of ourselves, we are accepted in the sight of God. The first relates to regeneration, the second to justification by free grace. This passage may be understood in the latter sense, but if it is thought better to apply it to both, I will cheerfully adopt that view, and the life which I now live in the flesh. There is hardly a sentence here, which has not been torn by a variety of interpretations. Some understand by the word flesh, the depravity of sinful nature. But Paul means by it simply the bodily life, and it is to this that the objection applies, quote, you live a bodily life, but while this corruptible body performs its functions,

Starting point is 02:14:01 while it is supported by eating and drinking, this is not. not the heavenly life of Christ. It is therefore an unreasonable paradox to assert that, while you are openly living after the ordinary manner of men, your life is not your own." End quote. Paul replies that it consists in faith, which intimates that it is a secret hidden from the senses of man. The life, therefore, which we attain by faith, is not visible to the bodily eye, but is inwardly perceived in the conscience by the power of the spirit so that the bodily life does not prevent us from enjoying, by faith, a heavenly life. Quote, He hath made us to sit together in heavenly places in Christ Jesus.

Starting point is 02:14:45 End quote. Ephesians 2.6. Again, quote, ye are fellow citizens with the saints and of the household of God. End quote, Ephesians 219. And again, quote, our conversation is in heaven. end quote, Philippians 320. Paul's writings are full of similar assertions, that, while we live in the world,

Starting point is 02:15:07 we at the same time live in heaven, not only because our head is there, but because, in virtue of union, we enjoy a life in common with him. John 14. 23. Who loved me? This is added to express the power of faith, for it would immediately occur to anyone,

Starting point is 02:15:27 whence does faith derive such power. as to convey into our souls the life of Christ. He accordingly informs us that the love of Christ and his death are the objects on which faith rests, for it is in this manner that the effect of faith must be judged. How comes it that we live by the faith of Christ? Because, quote, he loved us and gave himself for us, end quote. The love of Christ led him to unite himself to us, and he completed the union by his death. By giving himself for us, he suffered in our own person, as, on the other hand, faith makes us partakers of everything which it finds in Christ. The mention of love is in accordance with the saying of the Apostle John, quote, not that we loved God,

Starting point is 02:16:16 but he anticipated us by his love, end quote, 1 John 4.10, for if any merit of ours had moved him to redeem us, This reason would have been stated, but now Paul ascribes the whole to love, it is therefore a free grace. Let us observe the order, quote, he loved us and gave himself for us, end quote. As if he had said, quote, he had no other reason for dying but because he loved us, and that, when we were enemies, end quote. Romans 5, 10, as he argues in another epistle, he gave himself. No words can properly express what this means, for who can find language to declare the excellency of the Son of God. Yet he it is who gave himself as a price for our redemption, atonement, cleansing, satisfaction, and all the benefits which we derive from the death of Christ

Starting point is 02:17:11 are here represented. The words, for me, are very emphatic. It will not be enough for any man to contemplate Christ as having died for the salvation of the world, unless he has has experienced the consequences of this death and is enabled to claim it as his own. 21. I do not reject. There is great emphasis in this expression for how dreadful is the ingratitude manifested in despising the grace of God, so invaluable in itself and obtained at such a price. Yet this heinous offer is charged against the false apostles who are not satisfied with having Christ alone, but introduce some other aids towards obtaining salvation. For if we do not renounce all other hopes and embrace Christ alone, we reject the grace of God, and what resource is

Starting point is 02:18:04 left to the man who, quote, puts from him, end quote, the grace of God, quote, and judges himself unworthy of everlasting life, end quote, Acts 13, 46. Christ is dead in vain. There would then have be no value in the death of Christ, or Christ would have died without any reward, for the reward of his death is that he has reconciled us to the Father by making an atonement for our sins. Hence it follows that we are justified by His grace, and, therefore, not by works. The Papists explained this in reference to the ceremonial law, but who does not see that it applies to the whole law? If we could produce a righteousness of our own, then can Christ has suffered in vain, for the intention of his sufferings was to procure it for us,

Starting point is 02:18:56 and what need was there that a work which we could accomplish for ourselves should be obtained from another. If the death of Christ be our redemption, then we were captives. If it be satisfaction, we were debtors. If it be atonement, we were guilty. If it be cleansing, we were unclean. On the contrary, he who ascribes to works as sanctification, pardon, atonement, righteousness, or deliverance, makes void the death of Christ. This argument we shall perhaps be told is of no weight against those who propose to unite the grace of Christ with works, which, it is universally admitted, was done by the false apostles. The two doctrines, it is alleged, stand together that righteousness is by the law, and that we are redeemed by the death of

Starting point is 02:19:47 Christ. True, supposing it were granted that a part of our righteousness is obtained by works, and a part comes from grace. But such theology, it may easily be proved, was unknown to Paul. His argument with his opponents is either conclusive or inconclusive. If any blasphemer shall dare to accuse him of bad reasoning, a powerful defense is at hand. For that justification in the sight of God of which he treats is not, what men may imagine to be sufficient, but what is absolutely perfect. But we are not now called to plead in behalf of Paul against blasphemers, who venture to speak in reproachful language of the Holy Spirit himself.

Starting point is 02:20:31 Our present business is with the Papus. They ridicule us when we argue with Paul that, if righteousness come by works, Christ is dead in vain. They imagine it to be a beautiful reply with which their sophists furnished them, that Christ merited for us the first grace, that is, the opportunity of meriting, and that the merit of his death concurs with the satisfactions of works for the daily pardon of sins. Let them ridicule Paul, whose language we quote, they must refute him before they can refute us. We know that he had to deal with men who did not entirely reject the grace of Christ, but described the

Starting point is 02:21:13 half of salvation to works. In opposition to them, he ought, argues that, quote, if righteousness is by the law, then Christ is dead in vain, end quote. And by so doing, he certainly does not allow to works one drop of righteousness. Between those men and the Papists, there is no difference, and therefore, in refuting them, we are at liberty to employ Paul's arguments. End of Section 9, read by David Ronald. Section 10 of Commentary on the Epistle of Paul the Apostle to the Galatians. by John Calvin, translated by Reverend William Pringle.

Starting point is 02:21:56 This Libravox recordings in the public domain. Chapter 3, verses 1 to 5. O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of you. Received ye the spirit by the works of the law,

Starting point is 02:22:17 or by the hearing of faith. Are ye so foolish? Having begun in the spirit, are ye now made perfect by the flesh? Have ye suffered so many things in vain, if it be yet in vain? He therefore that ministereth to you the spirit, and worketh miracles among you,

Starting point is 02:22:33 doeth he it by the works of the law, or by the hearing of faith. 1. O foolish Galatians! An expostulation is here interwoven. I should rather say, inserted, amidst his doctrinal statements. Some will wonder that he did not delay it to the close of the epistle, but the very serious nature of the errors which he has brought forward unquestionably roused him to a burst of passion.

Starting point is 02:22:59 When we hear that the Son of God, with all his benefits, is rejected, that his death is esteemed as nothing, what pious mind would not break out into indignation. He therefore declares that those who allowed themselves to be involved in Sohainous a crime must have been an oetoy, that is, disordered in mind. He accuses them not only of having suffered themselves to be deceived, but of having been carried away by some sort of magical enchantment, which is a still more serious charge. He insinuates that their fall partook more of madness than of folly. Some think that Paul refers to the temper of the nation, that, being sprung for barbarians, it was more difficult to train them, but I rather think that he refers to the subject itself. It looks like something supernatural, that, after enjoying the gospel in such clearness, they should be affected by the delusions of Satan.

Starting point is 02:23:57 He does not merely say that they were bewitched and disordered in mind, because they did not obey the truth, but because, after having received instructions so clear, so full, so tender, and so powerful, they immediately fell away. Erasmus has chosen to interpret the words, quote, that ye should not believe the truth. end quote. I am not quite prepared to set aside that rendering, but would prefer the word obey, because Paul does not charge them with having, from the outset, rejected the gospel, but with not having persevered in obedience, before whose eyes? This is intended, as I have already hinted, to express an aggravation, for the better opportunities they had of knowing Christ, the more heinous was the criminality of forsaking him.

Starting point is 02:24:47 Such, he tells them, was the clearness of his doctrine, that it was not naked doctrine, but the express living image of Christ. They had known Christ in such a manner that they might be almost said to have seen him. Jesus Christ hath been evidently set forth. Augustine's interpretation of the word, prographe, quote, hath been set forth, end quote, is harsh and inconsistent with Paul's design, he makes it to signify that Christ was to be thrust out from possession. Others propose a different phrase, proscriptus, which, if used in the sense of openly proclaimed, would not be inapplicable. The Greeks, accordingly, borrow from this verb, the word programata, to denote boards on which property intended to be sold was published, so as to be exposed to

Starting point is 02:25:41 the view of all. But the participle, painted, is less ambiguous, and, in my own opinion, is exceedingly appropriate. To show how energetic his preaching was, Paul first compares it to a picture which exhibited to them in a lively manner the image of Christ. But not satisfied with this comparison, he adds, Christ hath been crucified among you, intimating that the actual sight of Christ's death could not have affected them more powerfully than his own preaching. The view given by some that the Galatians had, quote, crucified to themselves, Hebrews 7, 6, the son of God afresh, and put him to an open shame, end quote,

Starting point is 02:26:24 that they had withdrawn from the purity of the gospel, or at least had lent their ear and given their confidence to impostors who crucified him, appears to me overstrained. The meaning therefore is, that Paul's doctrine had instructed them concerning Christ in such a manner as if he had been exhibited to them in a picture, nay,

Starting point is 02:26:45 quote, crucified among them, end quote, such a representation could not have been made by any eloquence or by, quote, enticing words of man's wisdom, end quote, 1 Corinthians 2.4, had it not been accompanied by that power of the spirit

Starting point is 02:27:02 of which Paul has treated largely in both the epistles to the Corinthians, let those who would, discharge aright the ministry of the gospel learn, not merely to speak and to claim, but to penetrate into the consciences of men, to make them see Christ crucified and feel the shedding of his blood. When the church has painters such as these, she no longer needs the dead images of wood and stone, she no longer requires pictures, both of which, unquestionably, were first admitted to Christian temples when the pastors had become dumb and be converted into mere ice,

Starting point is 02:27:37 or when they uttered a few words from the pulpit in such a cold and careless manner that the power and efficacy of the ministry were utterly extinguished. Two, this only I wish to learn from you. He now proceeds to support his cause by additional arguments. The first is drawn from their experience, for he reminds them in what manner the gospel was introduced among themselves. When they heard the gospel, they received the spirit. It was not to the law, therefore, but to faith, that they They owed the reception of this benefit. This same argument is employed by Peter in the defense which he makes to his brethren for having baptized uncircumcised persons. Acts 10, 47. Paul and Barnabas followed the same course in the debate which they maintained at Jerusalem on the subject.

Starting point is 02:28:25 Acts 15, 2, 12. There was, therefore, manifest ingratitude in not submitting to the doctrine, by means of which they had received the Holy Spirit. The opportunity which he gives them to reply is expressive, not of doubt, but of greater confidence, for their convictions founded on their own experience, forced them to acknowledge that it was true. Faith is here put by a figure of speech, for the gospel, which is elsewhere called, quote, the law of faith, end quote, Romans 327, because it exhibits to us the free grace of God in Christ without any merit of works. The spirit means here, I think, the grace of regeneration, which is common to all believers, though I have no objection to understand it as referring to the peculiar gifts by which the Lord

Starting point is 02:29:17 at that period honored the preaching of the gospel. It may be objected that the spirit was not, in this respect, given to all, but it was enough for Paul's purpose that the Galatians knew that the power of the Holy Spirit and his church had accompanied Paul's doctrine, and that believers were variously endowed with the gifts of the Spirit for general edification. It may likewise be objected that those gifts were not infallible signs of adoption, and so do not apply to the present question. I reply that it was enough that the Lord had confirmed the doctrine of Paul by the visible gifts of his spirit.

Starting point is 02:29:53 A still simpler view of the case is that they had been distinguished by the ordinary privilege of adoption before those impostors had brought forward their additions, quote, in whom, end quote, says he to the Ephesians, quote, ye also trusted, after that ye heard the word of truth, the gospel of your salvation, in whom also, after that ye believed, ye were sealed with that Holy Spirit of promise, end quote, Ephesians 1, 13. 3. Are ye so foolish? Commentators are not agreed as to what he means by the spirit and by the flesh. He alludes, in my opinion, to what he had said about the Spirit, as if he had said, quote,

Starting point is 02:30:36 as the doctrine of the gospel brought to you the Holy Spirit, the commencement of your course was spiritual, but now ye have fallen into a worse condition, and may be said to have fallen from the Spirit into the flesh. The flesh denotes either outward and fading things, such as ceremonies are, particularly when they are separated from Christ, or denotes dead and fading doctrine. There was a strange inconsistency between their splendid commencement and their future progress. 4. Have you suffered so many things?

Starting point is 02:31:09 This is another argument. Having suffered so many things in behalf of the gospel, would they now, in an instant, lose it all? Nay, he puts it in the way of reproach, if they were willing to lose the advantage of so many illustrious struggles which they had made for the faith.

Starting point is 02:31:26 If the true faith had not been, delivered to them by Paul, it was rash to suffer anything in defense of a bad cause, but they had experienced the presence of God amidst their persecutions. Accordingly, he charges the false apostles with ill will in depriving the Galatians of such valuable ornaments. But to mitigate the severity of this complaint, he adds, if it be yet in vain, thus inspiring their minds with the expectation of something better and rousing them to the exercise of repentance.

Starting point is 02:31:56 for the intention of all chastisement is not to drive men to despair, but to lead them to a better course. 5. He therefore that ministereth. He is not now speaking of the grace of regeneration, but of the other gifts of the spirit, for a subject different from the preceding one is manifestly introduced. He warns them that all the gifts of the Holy Spirit in which they excelled are the fruits of the gospel, of that gospel which had been preached among them by his own lips. Their new teachers deprived them of those gifts when they left the gospel and fled to another kind of doctrine. In proportion to the value which they attached to those gifts, to which the apostle here adds,

Starting point is 02:32:42 miracles, they ought them more carefully and resolutely to adhere to the gospel. End of Section 10, read by David Ronald. Section 11 of Commentary of on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libravox recordings in the public domain. Verse 6 to 9. Even as Abraham believed God, and it was accounted to him for righteousness,

Starting point is 02:33:15 know ye therefore that they, which are of faith, the same are the children of Abraham, and the scripture, foreseeing that God would justify the heathen through faith, preached before the gospel unto Abraham, saying, and thee shall all nations be blessed. So then, they which be of faith are blessed with faithful Abraham. Having appealed to the facts and experience, he now gives quotations from Scripture. And first, he brings forward the example of Abraham. Arguments drawn from examples are not always so conclusive, but this is one of the most powerful, because neither in the subject nor in the person is there any

Starting point is 02:33:53 ground of exception. There is no variety of roads to righteousness, and so Abraham is called, quote, the father of all them that believe, end quote, Romans 4, 11, because he is a pattern adapted to all, nay, in his person, has been laid down to us the universal rule for obtaining righteousness. 6. Even as Abraham. We must hear supply some such phrase as but rather, for having put a question, he resolves instantly to cut off every ground of hesitation, at least the phrase, even as, Cathos, refers only to the verse immediately proceeding, to the, quote, ministration of the spirit and of miracles by the hearing of faith, end quote.

Starting point is 02:34:40 As if he had said that, in the grace bestowed on them, similarity might be found to the case of Abraham, believed God. By this quotation, he proves both here, and in the fourth chapter of the epistle to the Romans, that men are justified by faith, because the faith of Abraham was accounted to him for righteousness. Romans 4. 3. We must here inquire briefly, first, what Paul intends by faith, secondly, what is righteousness, and thirdly, why faith is represented to be a cause of justification.

Starting point is 02:35:15 Faith does not mean any kind of conviction which men may have of the truth of God. For though Cain had a hundred times exercised faith in God when denouncing punishment against him, this had nothing to do with obtaining righteousness. Abraham was justified by believing, because, when he received from God a promise of fatherly kindness, he embraced it as certain. Faith, therefore, has a relation and respect to such a divine promise as may enable men to place their trust and confidence in God. As to the word, righteousness, we must be able to be a relation. must attend to the phraseology of Moses. When he says that, quote, he believed in the Lord,

Starting point is 02:35:55 and he counted it to him for righteousness, end quote, Genesis 156, he intimates that that person is righteous, who is reckoned as such in the sight of God. Now, since men have not righteousness dwelling within themselves, they obtain this by imputation, because God holds their faith as accounted for righteousness. We are therefore said to be, quote, justified by faith, end quote, Romans 3, 28, 5, 1, not because faith infuses into us a habit or quality, but because we are accepted by God. But why does faith receive such honor as to be entitled a cause of our justification? First, we must observe that it is merely an instrumental cause, for, strictly speaking,

Starting point is 02:36:45 our righteousness is nothing else than God's free acceptance of us on which our salvation is founded. But as the Lord testifies his love and grace in the gospel, by offering to us that righteousness of which I have spoken, so we receive it by faith. And thus, when we ascribe to faith a man's justification, we are not treating of the principal cause, but merely pointing out the way in which men arrive at true righteousness.

Starting point is 02:37:13 For this righteousness is not a quality, exists in men, but is the mere gift of God and is enjoyed by faith only, and not even as a reward justly due to faith, but because we receive by faith what God freely gives. All such expressions as the following are of similar import. We are, quote, justified freely by His grace, end quote. Romans 3.24, Christ is our righteousness. The mercy of God is the cause of our righteousness. By the death and resurrection of Christ, righteousness has been procured for us.

Starting point is 02:37:49 Righteousness is bestowed on us through the gospel. We obtain righteousness by faith. Hence appears the ridiculousness of the blunder of attempting to reconcile the two propositions, that we are justified by faith and that we are justified at the same time by works. For he who is, quote, just by faith, end quote, Habuk 2.4, Hebrews 1038, is poor. and destitute of personal righteousness, and relies on the grace of God alone. And this is the reason why Paul, in the Epistle to the Romans, concludes that Abraham, having obtained righteousness by faith, had no right to glory before God, Romans 4, too. For it is not said that faith was imputed to him

Starting point is 02:38:33 for a part of righteousness, but simply for righteousness, so that his faith was truly his righteousness. Besides, faith looks at nothing but the mercy of God, in a dead and risen Christ. All merit of works is thus excluded from being the cause of justification when the whole is ascribed to faith. For faith, so far as it embraces the undeserved goodness of God, Christ with all his benefits, the testimony of our adoption which is contained in the gospel, is universally contrasted with the law, with the merit of works, and with human excellence. The notion of the sophists that it is contrasted with ceremonies alone will presently be disproved with little difficulty from the context. Let us therefore remember that those who are righteous by faith are righteous out of themselves, that is, in Christ.

Starting point is 02:39:24 Hence, too, we obtain a refutation of the idle cavilling of certain persons who evade Paul's reasoning. Moses, they tell us, gives the name of righteousness to goodness, and so means that we can't. nothing more than that Abraham was reckoned a good man because he believed God. Giddy minds of this description, raised up in our time by Satan, endeavor by indirect slanders, to undermine the certainty of Scripture. Paul knew that Moses was not there giving lessons to boys in grammar, but was speaking of a decision which God had pronounced, and very properly viewed the word righteousness in a theological sense, for it is not in that sense in which goodness is mentioned with approbation among men, that we are accounted righteous in the sight of God, but only where we render perfect obedience

Starting point is 02:40:15 to the law. Righteousness is contrasted with the transgression of the law, even in its smallest point, and because we have it not from ourselves, it is freely given to us by God. And here the Jews object that Paul has completely tortured the words of Moses to suit his own purpose, for Moses does not hear treat of Christ or of eternal life, but only mentions an earthly inheritance. The Papists are not very different from the Jews, for, though they do not venture to invade against Paul, they entirely evade his meaning. Paul, we reply, takes for granted what Christians hold to be a first principle, that whatever promises the Lord made to Abraham were appendages of that first promise, quote, I am thy shield and thy exceeding great reward, end quote,

Starting point is 02:41:05 Genesis 15, 1. When Abraham received the promise, quote, in multiplying, I will multiply thy seed as the stars of the heavens and as the sand which is upon the seashore, end quote, Genesis 2217, he did not limit his view to that word, but included it in the grace of adoption as a part of the whole. and, in the same manner, every other promise was viewed by him as a testimony of God's fatherly kindness, which tended to strengthen his hope of salvation. Unbelievers differ from the children of God in this respect, that, while they enjoy in common with them the bounties of Providence, they devour them like cattle, and look no higher.

Starting point is 02:41:49 The children of God, on the other hand, knowing that all their blessings have been sanctified by the promises, acknowledge God in them as their father. They are often directed, in this way, to the hope of eternal life, for they begin with the faith of their adoption, which is the foundation of the whole. Abraham was not justified merely because he believed that God would, quote, multiply his seed, end quote, Genesis 2217,

Starting point is 02:42:15 but because he embraced the grace of God, trusting to the promised mediator in whom, as Paul elsewhere declares, quote, all the promises of God are yea, and Amen, end quote. 2 Corinthians 120. 7. No ye therefore, or ye know.

Starting point is 02:42:33 For both readings are equally agreeable to the Greek termination, Gino-Skeedy. But it matters little which is preferred, for the meaning is the same, only that old translation, know ye, which I have followed, is more energetic. He says that those, quote, are of faith, end quote,

Starting point is 02:42:52 who have relinquished all confidence in works, and rely on the promise of God alone. It is on the authority of Paul himself that we give this interpretation, for in the epistle to the Romans he thus writes, quote, To him that worketh is the reward not reckoned of grace, but of debt, but to him that worketh not, but believeth on him that justified the ungodly,

Starting point is 02:43:15 his faith is accounted for righteousness. End quote, Romans 4, 4, 5. To be of faith, therefore, is to rest their righteousness and hope of salvation on the mercy of God. That such are the children of God, he concludes from the preceding statement, for if Abraham was justified by faith, those who wish to be his children must likewise abide firmly by faith. He has omitted one remark, which will be readily supplied,

Starting point is 02:43:44 that there is no place in the church for any man who is not a son of Abraham. 8. The scripture foreseeing. What he had said in a general manner is now about, applied expressly to the Gentiles, for the calling of the Gentiles was a new and extraordinary occurrence. Doubts existed as to the manner in which they should be called. Some thought that they were required, quote, to be circumcised and to keep the law, end quote, X-15-24, and that otherwise they were shut out from having a share in the covenant. But Paul shows, on the other hand, that by faith they arrive at the blessing, and by faith they must be engrafted, Romans 11, 1724, into the family of Abraham.

Starting point is 02:44:30 How does he prove this? Because it is said, in thee, shall all nations be blessed. These words unquestionably mean that all must be blessed in the same manner as Abraham, for he is the model, nay, the rule, to be universally observed. Now he obtained the blessing by faith, and in the same manner, must it be obtained by all? 9. Faithful Abraham This expression is very emphatic. They are blessed, not with Abraham as circumcised, nor as entitled to boast of the works of the law,

Starting point is 02:45:05 nor as a Hebrew, nor as relying on his own excellence, but with Abraham, who by faith alone obtain the blessing, for no personal quality is here taken into account but faith alone. The word, blessing, is variously important. employed in Scripture, but here it signifies adoption into the inheritance of eternal life. End of Section 11, read by David Ronald. Section 12 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle.

Starting point is 02:45:44 This Libervox recording is in the public domain. Versus 10 through 14 For as many as are of the works of the law are under the curse, for it is written, curse it is everyone that continueth not in all the things which are written in the book of the law to do them. But that no man is justified by the law in the sight of God, it is evident. For the just shall live by faith. And the law is not a faith, but the man that doeth them shall live in them. Christ hath redeemed us from the curse of the law, being made a curse for us, for it is written,

Starting point is 02:46:19 cursed is everyone that hangeth on a tree. That the blessing of Abraham might come. on the Gentiles through Jesus Christ, that we might receive the promise of the Spirit through faith. 10. For as many as are of the works of the law. The argument is drawn from the contradictory nature of the two schemes. For the same fountain does not yield both hot and cold.

Starting point is 02:46:42 The law holds all living men under its curse, and from the law, therefore, it is in vain to expect a blessing. They are declared to be of the works of the law, who place their trust for some of the law. who place their trust for salvation in those works, for such modes of expression must always be interpreted by the state of the question. Now, we know that the controversy here relates to righteousness. All who wish to be justified by the works of the law are declared to be liable to the curse. But how does he prove this? The sentence of the law is that all who have transgressed any part of the law are cursed. Let us now see if there be any living man who fulfills the law.

Starting point is 02:47:21 but no such person, it is evident, has been, or ever can be found. All to a man are here condemned. The minor and the conclusion are wanting, for the entire syllogism would run thus, quote, whoever has come short in any part of the law is cursed. All are held chargeable with this guilt, therefore all are cursed, end quote. This argument of Paul would not stand if we had sufficient strength to fulfill the law, for there would then be a fatal objection to the minor proposition. Either Paul reasons badly, or it is impossible for men to fulfill the law. An antagonist might now object, quote, I admit that all transgressors are accursed, what then, men will be found who keep the law, for they are free to choose good or evil,

Starting point is 02:48:11 end quote. But Paul places here, beyond controversy, what the Papus at this day hold to be detestable doctrine, that men are destitute of strength to keep the law, and so he concludes boldly that all are cursed because all have been commanded to keep the law perfectly, which implies that in the present corruption of our nature, the power of keeping it perfectly is wanting. Hence we conclude that the curse which the law pronounces, though in the phrase of logicians, it is accidental, is here perpetual and inseparable from its nature, the blessing which it offered, to us is excluded by our depravity so that the curse alone remains. 11. But that no man is justified by the law. He again argues from a comparison of contradictory

Starting point is 02:48:58 schemes, quote, if we are justified by faith, it is not by the law, but we are justified by faith, therefore it is not by the law. End quote. The minor is proved by a passage from Habakkuk, which is also quoted in the epistle to the Romans, Habakkuk 2 4, Romans 1, 17. The major is proved by the difference in the methods of justification. The law justifies him who fulfills all its precepts, while faith justifies those who are destitute of the merit of works, and who rely on Christ alone. To be justified by our own merit,

Starting point is 02:49:34 and to be justified by the grace of another, are two schemes which cannot be reconciled. One of them must be overturned by the. the other. Such is the amount of the argument. Let us now attend to the separate clauses. The just shall live by faith. As we had occasion to expound this passage where it occurs in the epistle to the Romans, it will be unnecessary to repeat the exposition of it here. The prophet evidently describes a proud confidence in the flesh as contrasted with true faith. He declares that, quote, the just shall live, end quote, by which he means, not the truth.

Starting point is 02:50:11 that they are supported for a short period and liable to be overwhelmed by an approaching storm, but that they shall continue to live, and that, even amidst the most imminent danger, their life shall be preserved. There is, therefore, no weight in the scornful reproaches of our adversaries, who allege that the prophet there employs the word faith in a wider acceptation than Paul does in this passage. By faith, he evidently means the exercise of a calm, steady conscience, relying on God alone, so that Paul's quotation is properly applied. 12. And the law is not of faith. The law evidently is not contrary to faith, otherwise God would be unlike himself, but we must return to a principle already noted, that Paul's language is

Starting point is 02:50:58 modified by the present aspect of the case. The contradiction between the law and faith lies in the matter of justification. You will more easily unite fire and water than reconcile these two statements, that men are justified by faith and that they are justified by the law. Quote, the law is not of faith, end quote. That is, it has a method of justifying a man which is holy at variance with faith. But the man who shall do these things. The difference lies in this, that man, when he fulfills the law, is reckoned righteous by a legal righteousness, which he proves by a quotation for Moses, Leviticus 18, 5. Now, what is the right? righteousness of faith. He defines it in the epistle to the Romans, quote, if thou shalt

Starting point is 02:51:45 confess with thy mouth, the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved, end quote, Romans 10, 9. And yet it does not follow from this, that faith is inactive, or that it sets believers free from good works. For the present question is not, whether believers ought to keep the law as far as they can, which is beyond all doubt, but whether they can obtain righteousness by works, which is impossible. But since God promises life to the doers of the law, why does Paul affirm that they are not righteous? The reply to this objection is easy. There are none righteous by the works of the law, because there are none who do those works. We admit that the doers of the law, if there were any such, are righteous. But since

Starting point is 02:52:33 that is a conditional agreement, all are not. excluded from life because no man performs that righteousness which he ought. We must bear in memory what I have already stated that to do the law is not to obey it in part but to fulfill everything which belongs to righteousness, and all are at the greatest distance from such perfection. Thirteen, Christ hath redeemed us. The apostle had made all who are under the law subject to the curse from which arose this great difficulty, that the Jews could not free themselves from the curse of the law. Having stated this difficulty, he meets it by showing that Christ hath made us free, which still farther aids his purpose. If we are saved because we have been freed from

Starting point is 02:53:17 the curse of the law, then righteousness is not by the law. He next points out the manner in which we are made free. It is written, curse it is everyone that hangeth on a tree. Now, Christ, hung upon the cross. Therefore, he fell under that curse, but it is certain that he did not suffer that punishment on his own account. It follows, therefore, either that he was crucified in vain, or that our curse was laid upon him, in order that we might be delivered from it. Now, it does not say that Christ was cursed, but, which is still more, that he was a curse, intimating that the curse, quote, of all men was laid upon him, end quote, Isaiah 53, If any man think this language harsh, let him be ashamed of the cross of Christ, in the confession

Starting point is 02:54:06 of which we glory. It was not unknown to God what death his own son would die, when he pronounced the law, quote, he that is hanged is a cursed of God, end quote, Deuteronomy 21, 23. But how does it happen? It will be asked that a beloved son is cursed by his father. We reply, there are two things which must be considered, not only in the person of Christ, but even in his human nature. The one is that he was the unspotted Lamb of God, full of blessing and of grace. The other is that he placed himself in our room and thus became a sinner and subject to the curse, not in himself indeed, but in us, yet in such a manner that it became necessary for him to occupy our place. He could not cease to be the object of

Starting point is 02:54:55 his father's love, and yet he endured his wrath. For how could he reconcile the father to us if he had incurred his hatred and displeasure? We conclude that he, quote, did always those things that pleased, end quote, John 1729, his father. Again, how would he have freed us from the wrath of God if he had not transferred it from us to himself? Thus, quote, he was wounded for our transgressions, end quote. Isaiah 53-5, and had to deal with God as an angry judge. This is the foolishness of the cross, 1 Corinthians 118, and the admiration of angels, 1. Peter 112, which not only exceeds, but swallows up all the wisdom of the world. 14. That the blessing of Abraham. Having said that, quote, Christ hath redeemed us from the curse of the law, end quote. He now applies that statement

Starting point is 02:55:52 more closely to his purpose, the promised blessing of Abraham is founded on this, and flows from it to the Gentiles. If the Jews must be delivered from the law, in order to become heirs of Abraham, what shall hinder the Gentiles from obtaining the same benefit? And if that blessing is found in Christ alone, it is faith in Christ which alone brings it into our possession. The promise of the spirit. appears to me to mean, agreeably, to a Hebrew idiom, a spiritual promise. Although that promise relates to the New Testament, quote, I will pour out my spirit upon all flesh, end quote, Joel 2.28. Yet, in this passage, Paul refers to another subject. The spirit is here contrasted with all outward things, not with ceremonies merely, but with lineal descent so as to leave no room for diversity of rank. From nature of the promise,

Starting point is 02:56:45 he proves that Jews differ nothing from Gentiles, because, if it is spiritual, it is received by faith alone. End of Section 12, read by David Ronald. Section 13 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Versus 15 through 18. Brethren, I speak after the manner of men, though it be but a man's covenant, yet if it be confirmed, no man disannaleth or addeth thereto. Now to Abraham and his seed were the

Starting point is 02:57:29 promises made, he saith not unto seeds as of many, but as of one, and to thy seed, which is Christ. And this I say that the covenant that was confirmed before of God and Christ, the law, which was four hundred and thirty years after, cannot disannol, that it should make the promise of none effect. for if the inheritance be of the law, it is no more of promise, but God gave it to Abraham by promise. 15. I speak after the manner of men. By this expression, he intended to put them to the blush. It is highly disgraceful and base that the testimony of God should have less weight with us than that of a mortal man, in demanding that the sacred covenant of God shall receive not less deference than is commonly yielded to ordinary human transactions, he does not place God on a level with men.

Starting point is 02:58:23 The immense distance between God and men is still left for their consideration, though it be but a man's covenant. This is an argument from the less to the greater. Human contracts are admitted on all hands to be binding. How much more what God has established? The Greek word diethiki, here used, signifies more frequently what the Latin versions here render it. Testamentum, a testament. But sometimes, too, a covenant, though in this latter sense, the plural number is more generally employed. It is of little importance to the present passage, whether you explain it, covenant, or testament. The case is different with the epistle to the Hebrews, where the apostle unquestionably alludes to Testaments, Hebrews 9, 16, 17. But here, I prefer to take

Starting point is 02:59:12 it simply for the covenant which God made, the analogy, from which the apostle argues, would not imply so strictly to a testament as to a covenant. The apostle appears to reason from human bargains, to that solemn covenant into which God entered with Abraham. If human bargains be so firm that they can receive no addition, how much more must this covenant remain inviolable? 16. Now to Abraham and his seed. Before pursuing his argument,

Starting point is 02:59:41 he introduces an observation about the substance of the covenant, that it rests on Christ alone. But if Christ be the foundation of the bargain, it follows that it is of free grace, and this too is the meaning of the word promise. As the law has respect to men and to their works, so the promise has respect to the grace of God and to faith. He saith not, and to seeds. To prove that in this place God speaks of Christ, he calls attention to the singular number as denoting some particular seed. I have often been astonished that Christians,

Starting point is 03:00:15 when they saw this passage, so perversely tortured by the Jews, did not make a more determined resistance, for all pass it slightly as if it were an indisputed territory. And yet there is much plausibility in their objection. Since the word seed is a collective noun, Paul appears to reason inconclusively when he contends that a single individual is denoted by this word under which all the descendants of Abraham are comprehended in a passage already quoted. Quote, in multiplying, I will multiply thy seed, Hebrew Zerang, or Hebrew Zarnatcha, as the stars of the heaven and as the sand which is upon the seashore." Genesis 2217. Having as they imagine detected the fallacy of the argument, they treat us with haughty triumph. I am the more surprised that our own writers should have been

Starting point is 03:01:09 silent on this head as we have abundant means of repelling their slander. Among Abraham's own sons, a division began, for one of the sons was cut off from the family. Quote, in Isaac, shall thy seed be called, end quote, Genesis 21, 12. Consequently, Ishmael is not included in the reckoning. Let us come a step lower. Do the Jews allow that the posterity of Esau are the blessed seed? Nay, it will be maintained that their father, though the firstborn was struck off. And how many nations have sprung from the stock of Abraham, who have no share

Starting point is 03:01:45 in this calling. The 12 patriarchs at length formed 12 heads, not because they were descended from the line of Abraham, but because they had been appointed by a particular election of God. Since the 10 tribes were carried away, Osaya 917, how many thousands have so degenerated that they no longer hold a name among the seat of Abraham? Lastly, a trial was made of the tribe of Judah that the real succession to the blessing might be transmitted among a small, people. And this had been predicted by Isaiah, quote, Though thy people, Israel, be as the sand of the sea, yet a remnant of them shall return. End quote, Isaiah 10, 22.

Starting point is 03:02:27 Hitherto, I have said nothing which the Jews themselves do not acknowledge. Let them answer me then. How comes it that the 13 tribes sprung from the 12 patriarchs were the seed of Abraham, in preference to the Ishmaelites and Edomites? Why do they exclusively glory in that name and set a side? the others as a spurious seed. They will, no doubt, boast that they have obtained it by their own merit. But Scripture, on the contrary, asserts that all depends on the calling of God, for we must constantly return to the privilege conveyed in these words. Quote, in Isaac, shall thy seed

Starting point is 03:03:04 be called, end quote, Genesis 2112. The uninterrupted succession to this privilege must have been in force until Christ, for in the person of David, the Lord afterwards, brought back by recovery, as we might say, the promise which had been made to Abraham. In proving, therefore, that this prediction applies to a single individual, Paul does not make his argument rest on the use of the singular number. He merely shows that the word seed must denote one, who was not only descended from Abraham according to the flesh, but had been likewise appointed for this purpose by the calling of God. If the Jews deny this, they will only make themselves ridiculous by their obstinacy. But as Paul likewise argues from these words,

Starting point is 03:03:51 that a covenant had been made in Christ, or to Christ, let us inquire into the force of that expression. Quote, in thy seed shall all the nations of the earth be blessed, end quote, Genesis 2218. The Jews taunt the apostle with making a comparison, as if the seed of Abraham were to be quoted as an example in all disastrous omens and prayers, while, on the contrary, to curse in Sodom or Israel is to employ the name of Sodom or Israel in forms of cursing. This, I own, is sometimes the case, but not always, for to bless oneself in God has quite a different meaning as the Jews themselves admit. Since, therefore, the phrase is ambiguous, denoting sometimes a cause and sometimes a comparison, wherever it occurs, it must be explained by

Starting point is 03:04:38 the context. We have ascertained then that we are all cursed by nature and that the blessing of Abraham has been promised to all nations. Do all indiscriminately reach it? Certainly not, but those only who are, quote, gathered, end quote, Isaiah 56, 8, to the Messiah. For when, under his government and direction, they are collected into one body, they then become one people. Whoever then, laying disputing aside, shall inquire into the truth, will readily acknowledge that the words here signify not a mere comparison, but a cause, and hence it follows that Paul had good ground for saying that the covenant was made in Christ or in reference to Christ. 17. The law which was 430 years after. If we listen to Origen and Jerome and all the Papists, there will be little difficulty in refuting this argument.

Starting point is 03:05:33 Paul reasons thus, quote, a promise was given to Abraham 430 years before the publication of the law. therefore the law which came after could not disannul the promise, and hence he concludes that ceremonies are not necessary." End quote. But it may be objected, the sacraments were given in order to preserve the faith, and why should Paul separate them from the promise? He does so separate them, and proceeds to argue on the matter. The ceremonies themselves are not so much considered by him as something higher, the effect of justification which was attributed to them by false apostles, and the obligation on the conscience. From ceremonies, accordingly, he takes occasion to discuss the whole subject of faith and works.

Starting point is 03:06:18 If the point in dispute had no connection with obtaining righteousness, with the merit of works, or with ensnaring the conscience, ceremonies would be quite consistent with the promise. What then is meant by this disannuling of the promise, against which the apostle contends? The impostors denied that salvation is freely promised to men and received by faith, and, as we shall presently see, urge the necessity of works in order to merit salvation. I return to Paul's own language, quote, the law, he says, is later than the promise,

Starting point is 03:06:52 and therefore does not revoke it, for a covenant once sanction must remain perpetually binding, end quote. I again repeat, if you do not understand that the promise is free, there will be no force in the statement, for the law and the promise are not at variance, but on this single point that the law justifies a man by the merit of works, and the promise bestows righteousness freely. This is made abundantly clear when he calls it a covenant founded on Christ. But here we shall have the Papists to oppose us, for they will find a ready method of evading this argument, quote, we do not require, they will say, that the old ceremonies shall be any longer binding, let them be laid out of the question. Nevertheless, a man is justified by the moral law,

Starting point is 03:07:39 for this law, which is as old as the creation of man, went before God's covenant with Abraham, so that Paul's reasoning is either frivolous, or it holds against ceremonies alone. End quote. I answer, Paul took into the account what was certainly true, that, except by a covenant with God, no reward is due to works, admitting, then, that the law justifies, yet before the law men could not merit salvation by works because there was no covenant. All that I am now affirming is granted by the scholastic theologians, for they maintain that works are meritorious of salvation, not by their intrinsic worth, but by the acceptance of God, to use their own phrase, and on the ground of a covenant.

Starting point is 03:08:22 Consequently, where no divine covenant, no declaration of acceptance is found, no works will be available for justification, so that Paul's argument is perfectly conclusive, He tells us that God made two covenants with men, one through Abraham and another through Moses. The former, being founded on Christ, was free, and therefore the law, which came after, could not enable men to obtain salvation otherwise than by grace, for then, quote, it would make the promise of no effect, end quote. That this is the meaning appears clearly from what immediately follows. 18. If the inheritance be of the law. His opponents might still reply that nothing was farther from their intention than to weaken or disannul God's covenant.

Starting point is 03:09:07 To deprive them of every kind of subterfuge, he comes forward with the assertion that salvation by the law and salvation by the promise of God are wholly inconsistent with each other. Who will dare to explain this as applying to ceremonies alone, while Paul comprehends under it whatever interferes with the free promise? Beyond all doubt, he excludes works of every description, quote, 4, says he to the Romans, if they which are of the law be heirs, faith is made void, and the promise made of no effect. End quote. Romans 4. 14.

Starting point is 03:09:42 Why so? Because salvation would be suspended on the condition of satisfying the law, and so he immediately concludes. Quote, therefore, it is of faith that it might be by grace in order that the promise might be sure to all the seed. End quote. Romans 4. 16. Let us carefully remember the reason why, in comparing the promise with the law, the establishment

Starting point is 03:10:05 of the one overturns the other. The reason is that the promise has respect to faith and the law to works. Faith receives what is freely given, but to works, a reward is paid, and he immediately adds, God gave it to Abraham, not by requiring some sort of compensation on his part, but by free promise. For if you view it as conditional, the word gave, kakariste, would be utterly inapplicable. End of Section 13, read by David Ronald. Section 14 of commentary on the epistle of Paul

Starting point is 03:10:45 the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Liber Vox recording is in the public domain. Verses 19 through 22. Wherefore then serveeth the law, it was added because of transgressions, till the siege should come to whom the promise was made, and it was ordained by angels in the hand of a mediator.

Starting point is 03:11:08 Now mediator is not a mediator of one, but God is one. Is the law then against the promises of God? God forbid. For if there had been a law given which could have given life, verily righteousness should have been by the law. But the scripture hath concluded all under sin that the promise of faith of Jesus Christ might be given to them that believe. When we are told that the law has no influence,

Starting point is 03:11:34 in obtaining justification, various suggestions immediately arise, that it must be either useless or opposed to God's covenant, or something of that sort. Nay, it might occur, why should we not say of the law what Jeremiah says of the New Testament, Jeremiah 3131, that it was given at a later period in order to supply the weakness of the former doctrine? Objections of this kind must be answered, Paul wished to satisfy the Galatians. Burst, then, he inquires, what is the use of the law? Having come after the promise, it appears to have been intended to supply its defects, and there was room, at least for doubting, whether the promise would have been effectual

Starting point is 03:12:22 if it had not been aided by the law. Let it be observed that Paul does not speak of the moral law only, but of everything connected with the office held by Moses. That office, which was peculiar to Moses, consisted in laying down a rule of life and ceremonies to be observed in the worship of God, and in afterwards adding promises and threatenings. Many promises, no doubt, relating to the free mercy of God and to Christ,

Starting point is 03:12:52 are to be found in his writings, and these promises belong to faith. But this must be viewed as accidental and altogether foreign to the inquiry, so far as a comparison is made between the law and the doctrine of grace. Let it be remembered that the amount of the question is this. When a promise had been made, why did Moses afterwards add that new condition? Quote, if a man do, he shall live in them. End quote, cursed be he that confirmeth not all the words of this law to do them.

Starting point is 03:13:26 end quote. Leviticus 18.5, Deuteronomy 27, 26. Was it to produce something better and more perfect? 19. Because of transgressions. The law has manifold uses, but Paul confines himself to that, which bears on his present subject. He did not propose to inquire in how many ways the law is of advantage to men. It is necessary to put readers on their guard on this point. for very many, I find, have fallen into the mistake of acknowledging no other advantage belonging to the law, but what is expressed in this passage. Paul himself elsewhere speaks of the precepts of the law as profitable for doctrine and exhortations, 2 Timothy 316. The definition here given of the use of the law is not complete, and those who refuse to make any other acknowledgement in favor of the law do wrong. Now what is the import of the phrase because of transgressions? It agrees with the saying of philosophers that, quote,

Starting point is 03:14:33 the law was made for restraining evil doers, end quote. And with the old proverb, quote, from bad manners have sprung good laws, end quote. But Paul's meaning is more extensive than the words may seem to convey. He means that the law was published in order to make known transgressions, and in this way to compel men to acknowledge their guilt. As men naturally are too ready to excuse themselves, so, until they are roused by the law, their consciences are asleep.

Starting point is 03:15:04 Quote, until the law, says Paul, sin was in the world, but sin is not imputed where there is no law. End quote, Romans 5, 13. The law came and roused the sleepers, for this is the true preparation for Christ. Quote, by the law is the knowledge of sin. sin, end quote. Romans 3, 20. Why, quote, that sin by the commandment might become exceeding sinful, end quote, Romans 7.13. Thus, quote, the law was added because of transgressions, end quote,

Starting point is 03:15:39 in order to reveal their true character, or, as he tells the Romans, that it might make them to abound, Romans 5. 20. This passage has tortured the ingenuity of origin. but to no purpose. If God summon consciences to his tribunal, that those qualities in their transgression, which would otherwise give them pleasure, may humble them by a conviction of guilt, if he shake off the listlessness which overwhelmed all dread of his judgment seat, if he dragged to light sin, which lurked like a thief in the den of hypocrisy, what is there in all this that can be reckoned absurd? But it may be objected, quote, as the law is the rule of a devout and holy life,

Starting point is 03:16:25 why is it said to be added because of transgressions rather than because of obedience? I answer, however much it may point out true righteousness, yet owing to the corruption of our nature, its instruction tends only to increase transgression until the spirit of regeneration come, who writes it on the heart, and that spirit is not given by the law,

Starting point is 03:16:48 but is received by faith. This saying of Paul, let the reader remember, is not a philosophical or political character, but expresses a purpose of the law, with which the world had been always unacquainted, till the seed should come. If it has respect to seed, it must be to that on which the blessing has been pronounced, and therefore it does not interfere with the promise. The word till A chrysho signifies so long as the seat is expected, and hence it follows that it must have been intended to occupy, not the highest, but a subordinate rank. It was given in order to rouse men to the expectation of Christ, but was it necessary that it should last only until the coming

Starting point is 03:17:36 of Christ? For if so, it follows that it is now abolished. The whole of that administration, I reply was temporal and was given for the purpose of preserving among the ancient people and attachment to the faith of Christ. And yet I do not admit that by the coming of Christ, the whole law was abolished. The apostle did not intend this, but merely that the mode of administration, which for a time had been introduced, must receive its accomplishment in Christ, who is the fulfillment of the promise. But on this subject we shall have occasion to speak more fully afterwards, ordained by angels. The circumstance that it was delivered through angels tends to be the commendation of the law. This is declared by Stephen, Acts 753, also who says

Starting point is 03:18:28 that they had, quote, received the law, East Diatagas, Angelon, into the dispositions of angels, End quote. The interpretation given by some that Moses and Aaron and the priests are the angels here meant is more ingenious than solid, nor is it wonderful that angels, by whom God bestows on us, some of the smallest of his blessings, should have been entrusted also with this office of attending as witnesses at the promulgation of the law, in the hand of a mediator. Hand usually signifies ministration, But as angels were ministers in giving the law, I consider, quote, the hand of the mediator, end quote, to denote the highest rank of service. The mediator was at the head of the embassy, and angels were united with him as his companions. Some apply this expression to Moses as marking a comparison between Moses and Christ, but I agree rather with the ancient expositors who apply it to Christ himself. This view, it will be found, agrees better with the content.

Starting point is 03:19:37 though I differ from the ancients likewise as to the meaning of the word. Mediator does not, as they imagine, signify here one who makes reconciliation, which it does in these words, quote, there is one mediator between God and men, the man, Christ Jesus, end quote, 1 Timothy 2.5, but an ambassador employed in promulgating a law. We are thus to understand that, since the beginning of the world God has held no intercourse with men but through the agency of his eternal wisdom or son hence Peter says that the holy prophet spake by the

Starting point is 03:20:17 quote spirit of Christ 1.12 and Paul makes him the leader of the people in the wilderness 1 Corinthians 10 4 and certainly the angel who appeared to Moses Exodus 3 2 can be no other person for he claims to himself the peculiar and essential name of God, which is never applied to creatures. As he is the mediator of reconciliation by whom we are accepted of God, the mediator of intercession

Starting point is 03:20:48 who opens up for us a way to, quote, call on the father, end quote, First Peter 117. So he has always been the mediator of all doctrine, because by him God has always revealed himself to men, and this he intended to state expressly for the purpose of informing the Galatians that he who is the foundation of the covenant of grace held also the highest rank in the giving of the law. 20. Now a mediator is not a mediator of one. Some are disposed to philosophize on this expression and would make Paul's meaning to be that the twofold nature of Christ is not one in essence. But that Paul is here speaking of the contracting party. no man of sound judgment entertains a doubt. And so they commonly expound it that there is no room for a mediator, unless when one of the parties has a matter to transact with the other. But why that statement should have been introduced,

Starting point is 03:21:49 they leave undetermined, though the passage manifestly deserves the most careful attention. There may, perhaps, be an anticipation, prolapses, of some wicked thought that might arise about a change of the divine purpose. Someone might say, quote, as men, when they change their mind about their covenants, are wont to retract them, so as it happened with the covenants of God, end quote. If you take this to be the meaning, then, in the former clause, Paul would acknowledge that men who occupy one side of this covenant are unsteady and changeable, while God nevertheless remains the same, is consistent with himself, and partakes not of the unsteadiness of men.

Starting point is 03:22:36 But when I take a closer view of the whole subject, I rather think that it marks a difference between Jews and Gentiles. Christ is not the mediator of one, because, in respect of outward character, there is a diversity of condition among those with whom, through his mediation, God enters into covenant. But Paul asserts that we have no right to judge in this manner of the covenant of God, as if it contradicted itself, or varied, according to the diversities of men. The words are now clear, as Christ formerly reconciled God to the Jews in making a covenant, so now he is the mediator of the Gentiles. The Jews differ widely from the Gentiles, for circumcision and ceremonies have erected, quote, the middle wall of partition between them, end quote.

Starting point is 03:23:25 Ephesians 2.14. They were, quote, nigh, end quote, to God, Ephesians 213, while the Gentiles were, quote, a far off, end quote. But still God is consistent with himself. This becomes evident when Christ brings those who formerly differed among themselves to one God and makes them unite in one body. God is one because he always continues to be like himself. And with unvarying regularity, holds fixed and unalterable the purpose which he has once made. 21. Is the law then against the promises of God? The certainty and steadiness of the divine purpose being admitted, we are bound equally to conclude that its results are not contrary to each other. Still, there was a difficulty to be resolved, arising from the apparent contradiction between the law and the covenant of grace.

Starting point is 03:24:23 This is, perhaps, an exclamation. Dreading no farther contradiction, now that the point is settled, Paul concludes that the former arguments have placed it beyond a doubt and exclaims, quote, who will now dare to imagine a disagreement between the law and the promises? And yet this does not prevent Paul from proceeding to remove the difficulties that might still arise. Before answering the question, he expresses, in his usual manner, a high disdain of such fall. thus intimating the strong abhorrence with which pious men must regard whatever brings reproach on the divine character. But another instance of high address which claims our notice is found in this turn of expression. He charges his adversaries with the offense of making God contradict himself,

Starting point is 03:25:15 for from him the law and the promises have evidently proceeded, whoever then alleges any contradiction between them blasphemes against God. They do contradict each other if the law justifies. Thus does Paul most dexterously retort upon his adversaries the charge which they falsely and calumniously brought against him, for if there had been a law given. The reply is, what is called, indirect, and does not plainly assert an agreement between the law and the promises,

Starting point is 03:25:48 but contains all that is necessary to remove the contradiction. At first sight, you would say that this sentence departs from the context and has nothing to do with the solution of the question, but this is not the case. The law would be opposed to the promises if it had the power of justifying, for there would be two opposite methods of justifying a man, two separate roads towards the attainment of righteousness. But Paul refuses to the law such a power, so that the contradiction is removed. I would admit, says he, that righteousness is obtained by the law, is said, salvation were found in it. But what? 22. The scripture hath concluded. By the word scripture

Starting point is 03:26:32 is chiefly intended the law itself, it, quote, hath concluded all under sin, end quote. And therefore, instead of giving, it takes away righteousness from all. The reasoning is most powerful. Quote, you seek righteousness in the law, but the law itself with the whole of scripture leaves nothing to men but condemnation, for all men with their works are pronounced to be unrighteous, who then shall live by the law." End quote. He alludes to these words, quote, he who shall do these things shall live in them, end quote, Leviticus 18, 5. Shut out by it, says he, from the life through guilt, in vain should we seek salvation by the law. The word translated all, tapanta, signifies all things and conveys more than if he said all men, for it embraces

Starting point is 03:27:28 not only men, but everything which they possess or can accomplish. That the promise by faith, there is no remedy but to throw away the righteousness of works and we take ourselves to the faith of Christ. The result is certain, if works come into judgment, we are all condemned, Therefore we obtain by the faith of Christ a free righteousness. This sentence is full of the highest consolation. It tells us that, wherever we hear ourselves condemned in Scripture, there is help provided for us in Christ if we betake ourselves to Him. We are lost, though God were silent, why then does he so often pronounce that we are lost?

Starting point is 03:28:10 It is that we may not perish by everlasting destruction, but struck and confounded by such a dreadful sentence may by faith seek Christ through whom we, quote, pass from death into life, end quote, 1 John 314, by a figure of speech, metonymia,

Starting point is 03:28:29 in which the thing containing is put for the thing contained, the promise to notes that which is promised. End of section 14, read by David Ronald. Section 15 of Commentary of, on the epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle.

Starting point is 03:28:55 This Librevox recordings in the public domain. Verse is 23 to 29. But before faith came, we were kept under the law, shut up, unto the faith, which should afterwards be revealed. Wherefore, the law was our schoolmaster to bring us unto Christ, that we might be justified by faith. But after that faith is come, we are no longer, under a schoolmaster, for ye are all the children of God by faith in Christ Jesus.

Starting point is 03:29:25 For as many of you as have been baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female, for ye are all one in Christ Jesus, and if ye be Christ, then are ye Abraham's seed and heirs according to promise. 23. Before Faith came. The question proposed is now more fully defined. He explains at great length the use of the law, and the reason why it was temporal. For otherwise, it would have appeared to be always unreasonable that a law should be delivered to the Jews from which the Gentiles were excluded.

Starting point is 03:30:07 If there be but one church consisting of Jews and Gentiles, why is there a diversity in its government? Whence is this new liberty derived and on what authority does it rest, since the fathers were under subjection to the law. He therefore informs us that the distinction is such as not to interrupt the union and harmony of the church. We must again remind the reader that Paul does not entreat exclusively of ceremonies or of the moral law, but embraces the whole economy by which the Lord governed his people under the Old Testament. It became a subject of displeasing. It became a subject of dispute whether the form of government instituted by Moses had any influence in obtaining righteousness. Paul compares this law first to a prison and next to his schoolmaster.

Starting point is 03:30:55 Such was the nature of the law, as both comparisons plainly show, that it could not have been in force beyond a certain time. Faith denotes the full revelation of those things which, during the darkness of the shadows of the law, were dimly seen, for he does not in touch tend to say that the fathers who lived under the law did not possess faith. The faith of Abraham has already come under our notice, and other instances are quoted by the author of the epistle to the Hebrews. Hebrews 11. The doctrine of faith, in short, is attested by Moses and all the prophets, but as faith was not then clearly manifested, so the time of faith is an appellation here given, not in an absolute, but in a comparative sense to the time of the New Testament.

Starting point is 03:31:46 That this was his meaning is evident from what he immediately adds that they were shut up under the faith which should afterwards be revealed. For this implies that those who are under the custody of the law were partakers of the same faith. The law did not restrain them from faith, but that they might not wander from the fold of faith, it kept possession of themselves. There is an elegant allusion, too, to what he had formerly said that, quote, the scripture hath concluded all under sin, end quote. They were besieged on every hand by the curse,

Starting point is 03:32:24 but this siege was counteracted by an imprisonment which protected them from the curse, so that the imprisonment by the law is here proved to have been highly generous in its character. Faith was not yet revealed, not because the fathers wanted light, but because they had less light than we have. The ceremonies might be said to shadow out and absent Christ, but to us he is represented as actually present, and thus, while they had the mirror, we have the substance. Whatever might be the amount of darkness under the law, the fathers were not ignorant of the road in which they ought to walk. Though the dawn is not equal to the splendor of noon, yet as it is sufficient to direct a journey, travelers do not wait till the sun is fully risen.

Starting point is 03:33:12 Their portion of light resemble the dawn, which was enough to preserve them from all error and guide them to everlasting blessedness. 24. Wherefore the law was our schoolmaster. This is the second comparison, which still more clearly expresses Paul's design. A schoolmaster is not appointed for the whole life, but only for childhood, as the et cetera.

Starting point is 03:33:35 The etymology of the Greek word pedagogos implies, besides, in training a child, the object is to prepare him by the instructions of childhood for mature years. The comparison applies in both respects to the law, for its authority was limited to a particular age and its whole object was to prepare its scholars in such a manner that, when its elementary instructions were closed, they might make progress worthy of manhood.

Starting point is 03:34:04 and so he adds that it was our schoolmaster. Ese Christon unto Christ. This grammarian, when he has trained a boy, delivers him into the hands of another, who conducts him through the higher branches of a finished education. In like manner, the law was the grammar of theology, which, after carrying its scholars a short way, handed them over to faith to be completed. Thus, Paul compares the Jews to children. and us to advanced youth.

Starting point is 03:34:37 But a question arises, what was the instruction or education of the schoolmaster? First, the law, by displaying the justice of God, convinced them that in themselves they were unrighteous, for in the commandments of God, as in a mirror, they might see how far they were distant from the true righteousness. They were thus reminded that righteousness must be sought in some other quarter.

Starting point is 03:35:03 The promises of the law serve the same purpose and might lead to such reflections as these, quote, if you cannot obtain life by works but by fulfilling the law, some new and different method must be sought. Your weakness will never allow you to ascend so high. Nay, though you desire and strive ever so much, you will fall far short of the object. The threatenings, on the other hand, Preston entreated them to seek, refuge from the wrath and curse of God, and gave them no rest till they were constrained to seek the grace of Christ. Such, too, was the tendency of all the ceremonies. For what end did sacrifices and washing serve, but to keep the mind continually fixed on pollution and condemnation? When a man's

Starting point is 03:35:52 uncleanliness is placed before his eyes, when the offending animal is held forth as the image of his own death, how can he indulge in sleep? How can he but be roused to the earnest cry for deliverance? Beyond all doubt, ceremonies accomplish their object, not merely by alarming and humbling the conscience, but by exciting them to the faith of the coming Redeemer. In the imposing services of the mosaic ritual, everything that was presented to the eye bore an impress of Christ. The law, in short, was nothing else than an immense variety of exercises in which the worshippers were led by the hand to Christ, that we might be justified by faith. He has already said that the law is not perfect when he compared it to the training of childhood, but it would make men perfect if it bestowed upon them righteousness. What remains but that faith shall take its place. And so it does when we, who are destitute of righteousness,

Starting point is 03:36:54 of our own are clothed by it with the righteousness of Christ. Thus is this saying accomplished, quote, He hath filled the hungry with good things, end quote, Luke 1, 53, 25. But after that faith has come, this phrase has been already considered. It denotes the brighter revelation of grace, after that, quote, the veil of the temple was rent in twain, end quote, Matthew 27, 51, which we know, was affected by the manifestation of Christ. He affirms that, under the reign of Christ, there is no longer any childhood which needs to be placed under a schoolmaster, and that, consequently, the law has resigned its office, which is another application of the comparison. There were two things which he had undertaken to prove, that the law is a preparation for Christ, and that it is temporal.

Starting point is 03:37:50 But here the question is again put, is the law so abolished? Is the law so abolished? that we have nothing to do with it. I answer the law, so far as it is a rule of life, a brittle to keep us in the fear of the Lord, a spur to correct the sluggishness of our flesh, so far, in short, as it is, quote, profitable for doctrine, for reproof, for correction, for instruction and righteousness that believers may be instructed in every good work, end quote, second Timothy 316, 17, is as much in force as ever and remains untouched. In what respect, then, is it abolished? Paul, we have said, looks at the law as possessing certain qualities, and those qualities we shall enumerate. It annexes to works, a reward, and a punishment. That is, it promises life to those who keep it,

Starting point is 03:38:45 and curses all transgressors. Meanwhile, it requires for man the highest perfection and most exact obedience. It makes no abatement, gives no pardon, but calls to a severe reckoning the smallest offenses. It does not openly exhibit Christ in his grace, but points him out at a distance, and only when hidden by the covering of ceremonies. All such qualities of the law, Paul tells us, are abolished, so that the office of Moses is now at an end, so far as it differs in outward aspect from a covenant of grace. for ye are all the children of God. It would be unjust, and in the highest degree, unreasonable, that the law should hold believers in perpetual slavery. This is proved by the additional argument

Starting point is 03:39:34 that they are the children of God. It would not be enough to say that we are no longer children unless it were added that we are freemen, for in slaves' age makes no altercation. The fact of their being the children of God proves their freedom. By faith in Jesus Christ, for, quote, As many as received him, to them, gave he the power to become the sons of God, even to them that believe on his name. End quote. John 1, 12.

Starting point is 03:40:05 Since, then, by faith we have obtained adoption, by faith likewise, we have obtained our freedom. 27. As many of you as have been baptized. The greater and loftier the privilege is of being the children of God, the farther it is removed from our senses and the more difficult to obtain belief. He therefore explains, in a few words, what is implied in our being united, rather, being one with the Son of God, so as to remove all doubt that what belongs to him is communicated to us. He employs the metaphor of a garment when he says that the Galatians have put on Christ,

Starting point is 03:40:47 but he means that they are so closely united to him that in the presence of God they bear the name and character of Christ and are viewed in him rather than in themselves. This metaphor, or salimitude, taken from garments, occurs frequently and has been treated by us in other places. But the argument that, because they have been baptized, they have put on Christ, appears weak. For how far is baptism from being efficiencies? is it reasonable that the grace of the Holy Spirit should be so closely linked to an external symbol? Does not the uniform doctrine of Scripture, as well as experience, appear to confute the statement? I answer, it is customary with Paul to treat of the sacraments in two points of view. When he is dealing with hypocrites, in whom the mere symbol awakens pride, he then proclaims loudly the emptiness and worthlessness of the outward symbol, and denounces, in strong strong terms, their foolish confidence. In such cases, he contemplates not the ordinance of God,

Starting point is 03:41:53 but the corruption of wicked men. When, on the other hand, he addresses believers who make a proper use of the symbols, he then views them in connection with the truth, which they represent. In this case, he makes no boast of any false splendor as belonging to the sacraments, but calls our attention to the fact represented by the outward ceremony. Thus, agreeably, to the divine appointment, the truth comes to be associated with the symbols. But perhaps some person will ask, is it then possible that, through the fault of men, a sacrament shall cease to bear a figurative meaning? The reply is easy. Though wicked men may derive no advantage from the sacraments, they still retain undiminished their nature and force. The sacraments'clock, the sacraments'

Starting point is 03:42:42 present both to good and to bad men the grace of God. No falsehood attaches to the promises which they exhibit of the grace of the Holy Spirit. Believers receive what is offered, and if wicked men, by rejecting it, render the offer unprofitable to themselves, their conduct cannot destroy the faithfulness of God or the true meaning of the sacrament. With strict propriety, then does Paul, in addressing believers, say, that when they were baptized they, quote, put on Christ, end quote, just as in the epistle to the Romans, he says, quote, that we have been planted together into his death so as to be also partakers of his resurrection, end quote, Romans 6, 5. In this way, the symbol and the divine operation are kept distinct,

Starting point is 03:43:32 and yet the meaning of the sacraments is manifest, so that they cannot be regarded as empty and trivial exhibitions, and we are reminded with what base and gratitude they are chargeable, who, by abusing the precious ordinances of God, not only render them unprofitable to themselves, but turn them to their own destruction. 28. There is neither Jew nor Greek. The meaning is that there is no distinction of persons here, and therefore it is of no consequence to what nation or condition any one may belong.

Starting point is 03:44:07 nor is circumcision any more regarded than sex or civil rank. And why? Because Christ makes them all one. Whatever may have been their former differences, Christ alone is able to unite them all. Ye are one. The distinction is now removed. The Apostle's object is to show that the grace of adoption and the hope of salvation do not depend on the law, but are constrained in Christ alone, who therefore is all. Greek is a result. Greek is here put, as usual, for Gentile, and one department for the whole class. 29. Then are ye Abraham's seed. This is not intended to convey the idea that to be a child of Abraham is better than to be a member of Christ, but to repress the pride of the Jews who gloried in their

Starting point is 03:44:57 privilege as if they alone were the people of God. They reckon no distinction higher than to belong to the race of Abraham. In this very distinction he makes to be common to all who believe in Christ. The conclusion rests on this argument that Christ is the blessed seed, in whom, as we have said, all the children of Abraham are united. He proves this by the universal offer of the inheritance to them all, from which it follows that the promise includes them among the children. It deserves notice that, wherever faith is mentioned, it is always in relation to the promise. read by David Ronald. Section 16 of commentary on the epistle of Paul the Apostle to the Galatians

Starting point is 03:45:50 by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Chapter 4, verses 1 to 5. Now I say that the heir, as long as he is a child, differeth no thing from a servant, though he be Lord of all, but is under tutors and governors until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world. But when the fullness of the time was come, God sent forth his son, made of a woman, made under the law, to redeem them that were under the law that we might receive the adoption of sons. One, now I say, whoever made the division into chapters has improperly separated this paragraph from the preceding as it is nothing else than the concluding section.

Starting point is 03:46:46 Apexergacia, in which Paul explains and illustrates the difference that exists between us and the ancient people. He does so by introducing a third comparison, drawn from the relation which a person under age bears to his tutor. The young man, though he is free, though he is a lord of all his father's family, still resembles a slave, for he is under the government. of tutors. But the period of guardianship lasts only, quote, until the time appointed by the father, end quote, after which he enjoys his freedom. In this respect, the fathers under the Old Testament, being the sons of God, were free, but they were not in possession of freedom, while the law held the place of their tutor and kept them under its yoke. That slavery of the law

Starting point is 03:47:36 lasted as long as it pleased God, who put an end to it at the coming of Christ. Lawyers enumerate various methods by which the tutelage or guardianship is brought to a close, but of all these methods, the only one adapted to this comparison is that which Paul has selected, quote, the appointment of the father, end quote. Let us now examine the separate clauses. Some apply the comparison in a different manner to the case of any man whatever, whereas Paul, is speaking of two nations. What they say, I acknowledge, is true, but it has nothing to do with the present passage. The elect, though they are the children of God from the womb, yet, until by faith they come to the possession of freedom, remain like slaves under the law, but from the time that

Starting point is 03:48:25 they have known Christ, they no longer require this kind of tutelage. Granting all this, I deny that Paul here treats of individuals, or draws a distinction between the time of unborn and the calling by faith. The matters and dispute were these. Since the Church of God is one, how comes it that our condition is different from that of the Israelites? Since we are free by faith, how comes it that they, who had faith in common with us, were not partakers with us of the same freedom? Since we are all equally the children of God, how comes it that we at this day are exempt from a yoke which they were forced to bear? On these points, the controversy turned, and not on the manner in which the law reigns over each of us before we are freed by faith from its slavery.

Starting point is 03:49:14 Let this point be first of all settled, that Paul here compares the Israelitesish church, which existed under the Old Testament with the Christian Church, that thus we may perceive in what points we agree and in what we differ. This comparison furnishes most abundant and most profitable instruction. First, we learn from it that our hope at the present day and that of the fathers under the Old Testament have been directed to the same inheritance, for they were partakers of the same adoption. According to the dreams of some fanatics and of Servetus, among others, the fathers were divinely elected for the sole purpose of prefiguring to us a people of God. Paul, on the other hand, contends that they were elected in order to be together with us the children

Starting point is 03:50:03 of God, and particularly attest that to them, not less than to us, belong the spiritual blessing promised to Abraham. Secondly, we learned that, notwithstanding their outward slavery, their consciences were still free. The obligation to keep the law did not hinder Moses and Daniel, all the pious kings, priests, and prophets, and the whole company of believers from being free in spirit. They bore the yoke of the law upon their shoulders, but with the free spirit, but with the free spirit they worshipped God. More particularly, having been instructed concerning the free pardon of sin, their consciences were delivered from the tyranny of sin and death. Hence we ought to conclude that they held the same doctrine, were joined with us in the true unity of faith, placed reliance on the one

Starting point is 03:50:53 mediator, called on God as their father, and were led by the same spirit. All this leads to the conclusion that the difference between us and the ancient fathers lies in accidents, not in substance. In all the leading characters of the Testament or covenant, we agree. The ceremonies and form of government in which we differ are mere additions. Besides, that period was the infancy of the church, but now that Christ has come, the church has arrived at the estate of manhood. The meaning of Paul's words is clear, but has he not some appearance of contradicting himself? In the epistle to the Ephesian, he exhorts us to make daily progress, quote, till we come to a perfect man, to the measure of the stature of the fullness of Christ. End quote, Ephesians 4.13. In the first epistle to the

Starting point is 03:51:44 Corinthians, he says, 1 Corinthians 3.2, quote, I have fed you with milk, and not with meat, for hitherto you are not able to bear it, neither yet now are ye able." End quote. And shortly after this, he compares the Galatians to children. Galatians 4. 19. In those passages, I reply, the apostle speaks of particular men and of their faith as individuals, but here he speaks generally of two bodies without regard to persons. This reply will assist us in resolving a much greater difficulty. When we look at the matchless faith of Abraham and the vast intelligence of the whole, holy prophets, with what effrontery shall we dare to talk of such men as our inferiors? Were not they rather the heroes, and we the children? To say nothing of ourselves, who among the Galatians

Starting point is 03:52:35 would have been found equal to any of those men. But here, as I have already said, the apostle describes not particular persons, but the universal condition of both nations. Some men were endowed with extraordinary gifts, but they were few, and the whole body did not share with them. Besides, though they had been numerous, we must inquire not what they inwardly were, but what was that kind of government under which God had placed them, and that was manifestly as school, pedagogia, a system of instruction for children. And what are we now? God has broken those chains, governs his church in a more indulgent manner, and lays not upon us such severe restraint. At the same time, we may remark in passing that whatever amount of knowledge they might attain

Starting point is 03:53:26 partook of the nature of the period, for a dark cloud continually rested on the revelation which they enjoyed, and hence that saying of our Savior, quote, Blessed are the eyes which see the things that ye see, for I tell you that many prophets and kings have desired to see those things which ye see and have not seen them, and to hear those things which ye hear and have not heard them." End quote, Luke 10, 23, 24. We now understand in what respect we are preferred to those who were greatly our superiors,

Starting point is 03:54:00 for the statements are not applied to persons, but relate entirely to the economy of the divine administration. This passage will prove a most powerful battery for destroying the pageantry of ceremonies, which constitutes the entire splendor of the papal system. For what else is it that dazzles the eyes of simple people, so as to lead them to regard the dominion of the Pope, if not with admiration, at least with some degree of reverence, but the magnificent array of ceremonies, rites, gesticulations, and equipage of every description contrived for the express purpose of amazingly ignorant.

Starting point is 03:54:38 From this passage it appears that they are false disguises By which the true beauty of the church is impaired I do not now speak of greater and more frightful corruptions Such as that they hold them out for divine worship Imagine them to possess the power of meriting salvation And in force with more rigid severity The observation of those trifles than the whole law of God I only advert to the specious pretext under which our modern

Starting point is 03:55:08 contrivers apologize for such a multitude of abominations. What though they object that the ignorance of the multitude prevails to a greater extent than it formerly did among the Israelites, and that many assistants are therefore required. They will never be able in this way to prove that the people must be placed under the discipline of a school similar to what existed among the people of Israel, for I shall always meet them with a declaration that the appointment of God is totally different. If they plead expediency, I ask, are they better judges of what is expedient than God himself? Let us entertain the firm conviction that the highest advantage, as well as the highest propriety, will be found in whatever God has determined.

Starting point is 03:55:58 In aiding the ignorant, we must employ not those methods which the fancy of men may have been pleased to control. but those which had been fixed by God himself, who unquestionably has left out nothing that was fitted to assist their weakness. Let this shield suffice for repelling any objections. God has judged otherwise, and his purpose applies to us the place of all arguments, unless it be supposed that men are capable of devising better aids than those which God had provided, and which he afterwards threw his side is useless. End quote. Let it be carefully observed. Paul does not merely say that the yoke, which has been

Starting point is 03:56:40 laid upon the Jews, is removed from us, but expressly lays down a distinction in the government which God has commanded to be observed. I acknowledge that we are now at liberty as to all outward matters, but only on the condition that the church shall not be burdened with the multitude of ceremonies, nor Christianity confounded with Judaism. The reason of this, we shall afterwards consider in the proper place. 3. Under the elements of the world. Elements may either mean, literally, outward, and bodily things, or metaphorically, rudiments. I prefer the latter interpretation.

Starting point is 03:57:20 But why does he say that those things which had as spiritual signification were of the world? We did not, he says, enjoy the truth in a simple form, but involved in earthly figures, and consequently what was outward, must have been, quote, of the world, end quote, though there was concealed under it a heavenly mystery. 4. When the fullness of the time was come, he proceeds with the comparison which he had adduced, and applies to his purpose the expression which has already occurred, quote, the time appointed by the father, end quote, but still showing that the time which had been or ordained by the providence of God was proper and seasonable. That season is the most fit, and that

Starting point is 03:58:07 mode of acting is the most proper which the providence of God directs. At what time it was expedient that the Son of God should be revealed to the world, it belonged to God alone to judge and determine. This consideration ought to restrain all curiosity. Let no man presumed to be dissatisfied with the secret purpose of God, and raise a dispute why Christ did not appear sooner. If the reader desires more full information on the subject, he may consult what I have written on the conclusion of the Epistle to the Romans. God sent forth his son. These few words contain much instruction.

Starting point is 03:58:45 The son, who was sent, must have existed before he was sent, and this proves his eternal Godhead. Christ, therefore, is the Son of God sent from heaven, yet the same person was made of a woman, because he assumed our nature, which shows that he has to be able to be. two natum instead of phileum, but the latter reading is more generally followed, and, in my opinion, is preferable. But the language was also expressly intended to distinguish Christ from other men as having been formed of the substance of his mother, and not by ordinary generation. In any other sense, it would have been trifling and foreign to the subject. The word woman is here put

Starting point is 03:59:30 generally for the female sex. Subjected under the law. The literal rendering is made under the law, but in my version I have preferred another word, which expresses more plainly the fact that he was placed in subjection to the law. Christ, the son of God, who might have claimed to be exempt from every kind of subject to the law. Why? He did so in our room that he might obtain freedom for us. who was free, by constituting himself a surety, redeems a slave, by putting on himself the chains, he takes them off for the other. So Christ chose to become liable to keep the law, that exemption from it might be obtained for us. Otherwise, it would have been to no purpose that he should come under the yoke of the law, for it certainly was not on his own account that he did so,

Starting point is 04:00:27 to redeem them that were under the law. We must here observe, the exemption from the law which Christ has procured for us does not imply that we no longer owe any obedience to the doctrine of the law, and may do whatever we please, for the law is the everlasting rule of a good and holy life. But Paul speaks of the law with all its appendages. From subjection to that law, we are redeemed, but it is no longer what it once was, quote, the veil being rent, end quote, Matthew 57, 51. Freedom is openly proclaimed, and this is what he immediately adds.

Starting point is 04:01:08 5. That we might receive the adoption. The fathers, under the Old Testament, were certain of their adoption, but did not so fully as yet enjoy their privilege. Adoption, like the phrase, quote, the redemption of our bodies, end quote, Romans 8, 23. is here put for actual possession. As, at the last day, we receive the fruit of our redemption, so now we receive the fruit of adoption, of which the Holy Fathers did not partake before the coming of Christ,

Starting point is 04:01:41 and therefore those who now burden the church with an excess of ceremonies defraud her of the just right of adoption. End of Section 16, read by David Ronald. section 17 of commentary on the epistle of Paul the apostle to the Galatians by john Calvin translated by rev william pringle this libervox recording is in the public domain verses six through eleven and because ye are sons god hath sent forth the spirit of his son into your hearts crying abba father wherefore thou art no more servant but a son and if a son than an air of God through Christ.

Starting point is 04:02:29 How be it then, when ye knew not God, ye did service unto them, which by nature are no gods. But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggardly elements, whereunto ye desire again to be in bondage? You observe days and months, and times, and years. I am afraid of you, lest I have bestowed upon you, labor in vain.

Starting point is 04:02:56 6. And because ye are sons. The adoption, which he had mentioned, is proved to belong to the Galatians by the following argument. This adoption must have preceded the testimony of adoption given by the Holy Spirit, but the effect is the sign of the cause. In venturing, he says, to call God your father, you have the advice and direction of the Spirit of Christ. Therefore, it is certain that you are the sons of God. agrees with what is elsewhere taught by him, that the spirit is the earnest and pledge of our adoption, and gives to us a well-founded belief that God regards us with the Father's love, quote, who hath also sealed us and given the earnest of the spirit in our hearts,

Starting point is 04:03:43 end quote, second Corinthians 122, quote, Now he that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the spirit, end quote, 2 Corinthians 5, 5. But it will be objected, do not wicked men, to carry their rashness so far as to proclaim that God is their father? Do they not frequently, with greater confidence than others, utter their false boasts? I reply, Paul's language does not relate to idle boasting, or to the proud opinion of himself, which any man may entertain, but to the testimony of a pious conscience, which accompanies the new birth. This argument can have no weight, but in the case of believers, for ungodly men have no experience of this certainty, as our Lord himself declares,

Starting point is 04:04:36 quote, the spirit of truth, says he, whom the world cannot receive because it seeth him not, neither knoweth him, end quote, John 14, 17. This is implied in Paul's words, God hath sent forth the spirit of His Son into your hearts. It is not what the persons themselves, in the foolish judgment of the flesh, may venture to believe, but what God declares in their hearts by His Spirit. The Spirit of His Son is a title more strictly adapted to the present occasion than any other that could have been employed. We are the sons of God because we have received the same spirit as his only son. Let it be observed that Paul ascribed this universally to all Christians. For where this pledge of the divine love towards us is wanting, there is assuredly no faith.

Starting point is 04:05:27 Hence it is evident what sort of Christianity belongs to popery, since any man who says that he has the Spirit of God is charged by them with an impious presumption. Neither the Spirit of God, nor certainty, belongs to their notion of faith. This single tenet held by them is a remarkable proof that, in all the schools of the Papists, the devil, the father of unbursed, belief reigns. I acknowledge, indeed, that the scholastic divines, when they enjoin upon the consciences of men, the agitation of perpetual doubt, are in perfect agreement with what the natural feelings of mankind would dictate. It is the more necessary to fix in our minds this

Starting point is 04:06:09 doctrine of Paul, that no man is a Christian who has not learned by the teaching of the Holy Spirit to call God his father, crying. This participle, I think, is used in order to express greater boldness. Hesitation does not allow us to speak freely, but keeps the mouth nearly shut, while the half-broken words can hardly escape from a stammering tongue. Quote, crying, end quote. On the other hand, expresses firmness and unwavering confidence.

Starting point is 04:06:40 Quote, for we have not received again the spirit of bondage to fear, but of freedom to full confidence. End quote. Romans 8.15. Father. The meaning of these words, I have no doubt, is that calling upon God is common to all languages. It is a fact which bears directly on the present subject that the name Father is given to God both by the Hebrews and by the Greeks, as had been previously predicted by Isaiah, quote, Every tongue shall make confession to my name, end quote. Isaiah 45. 23.

Starting point is 04:07:19 The whole of this subject is handled by the Apostle at greater length in his epistle to the Romans. I judge it unnecessary to repeat here, observations which I have already made in the exposition of that epistle, in which the reader may consult. Since, therefore, Gentiles are reckoned among the sons of God, it is evident that adoption comes not by the merit of the law, by the grace of faith. 7. Wherefore thou are no more a servant. In the Christian Church, slavery no longer exists, but the condition of the children is free. In what respect the fathers under the law were slaves, we have already inquired, for their freedom was not yet revealed, but was hidden under the coverings and yoke of the law.

Starting point is 04:08:06 Our attention is again directed to the distinction between the Old and New Testaments. The ancients were also sons of God and errs through Christ, but we hold the same character in a different manner, who we have Christ present with us, and in that manner enjoys blessings. 8. But when ye as yet knew not God. This is not intended as an additional argument, and indeed he had already proved his point so fully that no doubt remained, and the rebuke, which was now to be administered, could not be evaded. His object is to make their fall appear more criminal by comparing it with past events. It is not wonderful, he says, that formerly ye did service to them, which by nature are no gods. For, wherever ignorance of God exists, there must be dreadful blindness.

Starting point is 04:08:58 You are then wandering in darkness, but how disgraceful is it that in the midst of light you should fall into such gross errors? The main inference is that the Galatians were less excusable for corrupting the gospel than they had formerly been for idolatry. But here it ought to be observed that, till we have been enlightened in the true knowledge of one God, we always serve idols, whatever pretext we may throw over the false religion. The lawful worship of God, therefore, must be preceded by just views of his character. By nature, that is, in reality, they are no gods. Every object of worship which men contrive is a creature of their own imagination. In the opinion of men, idols may be gods, but in reality they are nothing.

Starting point is 04:09:48 Nine. But now, after that ye have known God. No language can express the basing gratitude of departing from God when he has once be known. What is it but to forsake of our own accord, the light, the life, the fountain of all benefits, quote, to forsake, as Jeremiah complains, the fountain of living waters and hue out cisterns, broken cisterns, that can hold no water. End quote, Jeremiah 2.13. Still farther, to heighten the blame, he corrects his language and says, or rather, have been known by God.

Starting point is 04:10:25 For the greater the grace of God is toward us, our guilt in despising it must be the heavier. Paul reminds the Galatians, once they had derived the knowledge of God. He affirms that they did not obtain it by their own exertions, by the acuteness or industry of their own minds, but because, when they were at the farthest possible removed from thinking of him, God visited them in his mercy. What is said of the Galatians may be extended to all, for in all are fulfilled the words of Isaiah, quote, I am sought by them that asked not for me, I am found by them that sought me not." End quote.

Starting point is 04:11:05 Isaiah 65 1. The origin of our calling is the free election of God which predestinates us to life before we are born. On this depends our calling, our faith, our whole salvation. How turn ye again? They could not turn again to ceremonies which they had never practiced. The expression is figurative and merely denotes

Starting point is 04:11:29 that to fall again into wicked superstition, as if they had never received the truth of God, was the height of folly. When he calls the ceremonies beggarly elements, he views them as out of Christ, and what is more, as opposed to Christ. To the fathers, they were not only profitable exercises and aids to piety,

Starting point is 04:11:51 but efficacious means of grace. But then their whole value lay in Christ, and in the appointment of God, The false apostles, on the other hand, neglecting the promises, endeavored to oppose the ceremonies to Christ, as if Christ alone were not sufficient, that they should be regarded by Paul as worthless trifles cannot excite surprise, but of this I have already spoken. The word bondage conveys a reproof for submitting to be slaves. 10. He adduces, as an instance, one description of elements, the observance of days. No condemnation is here given to the observance of dates in the arrangement of civil society. The order of nature out of which this arises is fixed and constant. How are months and years computed, but by the

Starting point is 04:12:42 revolution of the sun and moon? What distinguishes summer from winter or spring from harvest, but the appointment of God, an appointment which was promised to continue to the end of the world. Genesis 8.22. The civil observation of days contributes not only to agriculture and to matters of politics and ordinary life, but is even extended to the government of the church. Of what nature, then, was the observation which Paul reproves. It was that which would bind the conscience by religious considerations as if it were necessary to the worship of God, and which, as he expresses it in the epistle to the Romans, would make a distinction between one day and another. Romans 14, 5. When certain days are represented as holy in themselves, when one days distinguished from another on religious

Starting point is 04:13:35 grounds, when holy days are reckoned a part of divine worship, then days are improperly observed. The Jewish Sabbath, New Moons, and other festivals were earnestly pressed by the false apostles because they had been appointed by the law. When we, in the present age, make a distinction of days, we do not represent them as necessary, and thus lay a snare for the conscience. We do not reckon one day to be more holy than another. We do not make days to be the same thing with religion and the worship of God, but merely attend to the preservation of order and harmony. The observance of days among us is a free service and void of all superstition. 11. Lest I have bestowed upon you labor in vain. The expression is harsh and must have filled the Galatians with alarm, for what hope was left to them

Starting point is 04:14:28 if Paul's labor had been in vain. Some have expressed astonishment that Paul should be so powerfully affected by the observance of days as almost to designate it a subversion of the whole gospel. But if we carefully weigh the whole, we shall see that there was just reason, and that the false apostles not only attempted to lay the yoke of Jewish bondage on the neck of the church, but filled their minds with wicked superstitions. To bring back Christianity to Judaism was in itself no light evil, but far more serious mischief was done, when, and, and, In opposition to the grace of Christ, they set up holidays as meritorious performances, and pretended that this mode of worship would propitiate the divine favor.

Starting point is 04:15:15 When such doctrines were received, the worship of God was corrupted, the grace of Christ made void, and the freedom of conscience oppressed. Do we wonder that Paul should be afraid that he had labored in vain, that the gospel would henceforth be of no service? And since that very description of impiety is now supported by popery, what sort of Christ or what sort of gospel does it retain? So far as respects the binding of consciences, they enforce the observance of days with not less severity than was done by Moses. They consider holidays, not less than the false apostles did, to be a part of the worship of God, and even connect them with the diabolical notion of merit. The Papus must therefore be held equally censurable with the false apostles, and with this additional

Starting point is 04:16:04 aggravation, that, while the former proposed to keep those days which had been appointed by the law of God, the latter enjoying days rashly stamped with their own seal to be observed as most holy. End of Section 17, read by David Ronald. Section 18 of commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Verses 12 through 20. Brethren, I beseech you, be as I am, for I am as ye are.

Starting point is 04:16:49 Ye have not injured me at all. Ye know how, through infirmity of the flesh, I preach the gospel unto you at the And my temptation, which was in my flesh, ye despised not, nor rejected, but received me as an angel of God, even as Christ Jesus. Where is then the blessedness ye spake of, for I bear you record that, if it had been possible, ye would have plucked out your own eyes and have given them to me. Am I, therefore, become your enemy because I tell you the truth? They zealously affect you. But not well, yea, they would exclude you, that ye might affect them. But it is good to be zealously affected always in a good thing,

Starting point is 04:17:37 and not only when I am present with you. My little children, of whom I travail in birth again until Christ be formed in you, I desire to be present with you now, and to change my voice, for I stand in doubt of you. 12. Be as I am. Having till now spoken roughly, he begins to adopt a milder strain. The former harshness had been more than justified by the heinousness of the offense, but as he wished to do good, he resolved to adopt a style of conciliation. It is the part of a wise pastor to consider not what those who have wandered may justly deserve,

Starting point is 04:18:17 but what may be the likeliest method of bringing them back to the right path. He must, quote, be instant in season, out of season, reprove, rebuke, exhort, with all long-suffering and doctrine, end quote, second Timothy, four two. Following the method which he had recommended to Timothy, he leaves off chiding and begins to use entreatises. I beseech you, he says, and calls them brethren, to assure them that no bitterness had mingled with his reproofs. The words, be as I am, refer to the affection of the mind, as he endeavors to accommodate himself to them, so he wishes that they would do the like by him in return, for I am as he are, quote, as I have no other object in view than to promote your benefit, so it is proper that you should be prevailed on to adopt moderate views, and to lend a willing, obedient ear to my

Starting point is 04:19:18 instructions, end quote. And here again, pastors are reminded of their duty to come down, as far as they can, to the people, and to study the various dispositions of those with whom they have to deal if they wish to obtain compliance with their message. The proverb still holds, quote, to be loved, you must be lovely, end quote, ye have not injured me at all. This is intended to remove the suspicion which might have rendered his former reprimed. more disagreeable. If we think that a person is speaking under a sense of injury or revenging a private quarrel, we turn away our minds from him entirely and are sure to torture whatever he says into an unfavorable interpretation. Paul, therefore, meets the rising prejudice by saying,

Starting point is 04:20:08 quote, so far as respects myself, I have no cause to complain of you. It is not of my own account, nor from any hostility to you that I feel warmly, and therefore, if I use strong language, it must arise from some other cause than hatred or anger." 13. Ye know that, through infirmity of the flesh. Here it calls to their recollection the friendly and respectful manner in which they had received him, and he does so for two reasons. first to let them know that he loved them, and thus to gain a ready ear to all that he says,

Starting point is 04:20:49 and secondly, to encourage them that, as they had begun well, they would go on in the same course. This mention of past occurrences then, while it is an expression of his kind regards, is intended likewise as an exhortation to act in the same manner as they had done at an earlier period, by infirmity of the flesh. He means here, as in other places, what had a tendency to make him appear mean and despised. Flesh denotes his outward appearance, which the word infirmity describes to have been contemptible. Such was Paul, when he came among them, without show, without pretense, without worldly honors or rank, without everything that could gain him respect or estimation in the eyes of men. Yet all this did not prevent the Galatians from giving him the most honorable reception.

Starting point is 04:21:42 The narrative contributes powerfully to his argument, for what was there in Paul to awaken their esteem or veneration but the power of the Holy Spirit alone? Under what pretext, then, will they now begin to despise that power? Next, they are charged with inconsistency, since no subsequent occurrence in the life of Paul could entitle them to esteem him less than before. But this he leaves to be considered by the Galatians, contenting himself with indirectly suggesting it as a subject of consideration. 14. My temptation. That is, quote, though ye perceive me to be, in a worldly point of view, a contemptible person, yet ye did not reject me. end quote. He calls it a temptation or trial because it was a thing not unknown or hidden, and he did not himself attempt to conceal it, as is usually done by ambitious men who are ashamed of anything about

Starting point is 04:22:41 them that may lower them in public estimation. It frequently happens that unworthy persons receive applause before their true character has been discovered, and shortly afterwards are dismissed with shame and disgrace. But widely different was the case of Paul, who had used no disguise to impose on the Galatians, but had frankly told them what he was, as an angel of God. In this light, every true minister of Christ ought to be regarded. As God employs the services of angels for communicating to us as favors, so godly teachers are divinely raised up to administer to us the most excellent of all blessings, the doctrine of eternal salvation. Not without good reason are they, by whose hands God dispenses to us such a treasure

Starting point is 04:23:29 compared to angels, for they too are the messengers of God, by whose mouth God speaks to us. And this argument is used by Malachi, quote, the priest's lips should keep knowledge, and they should seek the law at his mouth, for he is the messenger of the Lord of hosts. end quote, Malachi 2, 7. But the apostle rises still higher, and adds, even as Christ Jesus, for the Lord himself commands that his ministers shall be viewed in the same light as himself. Quote, He that heareth you, heareth me, and he that despiseth you, despiseth me.

Starting point is 04:24:07 End quote. Luke 10, 16. Nor is this wonderful, for it is in his name that they discharge their embassy, and thus, they hold the rank of him in whose room they act. Such is the highly commendatory language, which reveals to us at once the majesty of the gospel and the honorable character of its ministry. If it be the command of Christ that his ministers shall be thus honored, it is certain that contempt of them proceeds from the instigation of the devil, and indeed they never can be despised so long as the word of God is esteemed. In vain do the papist's attempt of, hold out this pretext for their own arrogant pretensions. As they are plainly the enemies of Christ,

Starting point is 04:24:53 how absurd is it that they should assume the garb and take to themselves the character of Christ's servants? If they wish to obtain the honors of angels, let them perform the duty of angels. If they wish that we should listen to them as to Christ, let them convey to us faithfully his pure word. 15. Where is then your blessedness? Paul had made them and he intimates that the pious affection with which they formerly regarded him was an expression of their happiness. But now, by allowing themselves to be deprived of the services of him to whom they ought to have attributed whatever knowledge they possessed of Christ, they gave evidence that they were unhappy. This hint was intended to produce keen reflection.

Starting point is 04:25:41 Quote, what, shall all be lost? Will you forfeit all the advantage of having once heard Christ speaking by my lips? Shall the foundation in the faith which you receive from me be to no purpose? Shall your falling away now destroy the glory of your obedience in the presence of God? End quote. In short,

Starting point is 04:26:01 by despising the pure doctrine which they had embraced, they throw away of their own accord, the blessedness which they had obtained, and draw down upon themselves, the destruction in which their unhappy career must terminate. For I bear you record. It is not

Starting point is 04:26:17 enough that pastors be respected if they are not also loved, for both are necessary to make the doctrine they preach be fully relished, and both, the Apostle declares, had existed among the Galatians. He had already spoken of their respect for him, and he now speaks of their love. To be willing to pluck out their own eyes, if it had been necessary, was an evidence of a very extraordinary love, stronger than the willingness to part with life. 16. Am I therefore become your enemy? He now returns to speak about himself. It was entirely their own fault, he says, that they had changed their minds, though it is a common remark that truth begs hatred, yet, except through the malice and wickedness of those who cannot endure to hear it,

Starting point is 04:27:06 truth is never hateful. While he vindicates himself from any blame in the unhappy difference between them, he indirectly censures their ingratitude. Yet still his advice is friendly, not to reject, on rash or light grounds, the apostleship of one whom they had formerly considered to be worthy of their warmest love. What can be more unbecoming than that the hatred of truth should change enemies into friends? His aim then is, not so much to abrade as to move them to repentance. 17. They are jealous of you. He comes at least. He comes at least. He comes at least. He is, not so much to abrade, as to a breade, as to move They are jealous of you. He comes at length to the false apostles

Starting point is 04:27:43 and does more by silence to make them odious than if he had given their names, for we usually abstain from naming those whose very names produce in us dislike an aversion. He mentions the immoderate ambition of those men and warns the Galatians not to be led astray by their appearance of zeal. The comparison is borrowed from honorable love

Starting point is 04:28:06 as contrasted with those professions of regard which arise from unhollowed desires. Jealousy, on the part of the false apostles, ought not to impose upon them, for it proceeded not from right zeal, but from an improper desire of obtaining reputation, a desire most unlike that holy jealousy of which Paul speaks to the Corinthians, quote, for I am jealous over you with godly jealousy, for I have espoused you to one husband that I may present you as a chaste virgin to Christ. but I fear lest by any means as the serpent beguiled Eve through his subtlety, so your mind should be corrupted from the simplicity that is in Christ."

Starting point is 04:28:48 2. Corinthians 11. 2.3. To expose still more fully their base arts, he corrects his language. Yay, they would exclude you. They not only endeavor to gain your affections, but as they cannot obtain possession of you by any other means, they endeavor to kindle strife between us. When you have been thrown, as it were, destitute, they expect that you will yield yourselves up to them,

Starting point is 04:29:16 for they perceive that, so long as there shall be maintained between us a religious harmony, they can have no influence. This stratagem is frequently resorted to by all the ministers of Satan. By producing in the people a dislike of their pastor, they hope afterwards to draw them to themselves. And, having to dissoning,

Starting point is 04:29:36 disposed of the rival to obtain quiet possession. A careful and judicious examination of their conduct will discover that in this way they always begin. 18. But it is good to be the object of jealousy. It is hard to say whether this refers to himself or to the Galatians. Good ministers are exhorted to cherish holy jealousy and watching over the churches, quote, that they may present them as a chaste virgin to Christ. End quote. 2 Corinthians 11, 2. If it refers to Paul, the meaning will be, quote, I confess that I also am jealous of you, but with a totally different design,

Starting point is 04:30:16 and I do so as much when I am absent as when I am present, because I do not seek my own advantage. End quote. But I am rather inclined to view it as referring to the Galatians, though in this case it will admit of more than one interpretation. It may mean, quote, they indeed attempt to withdraw your affections from me, that, when you are thrown destitute, you may go over to them, but do you, who loved me while I was present, continue to cherish

Starting point is 04:30:44 the same regard for me when I am absent? But a more correct explanation is suggested by the opposite senses, which the word Zeloushthe bears, as, in the former verse, he had used the word jealous in a bad sense, denoting an improper way of accomplishing an object. So here he uses it in a good sense, denoting a zealous imitation of the good qualities of another. By condemning improper jealousy, he now exhorts the Galatians to engage in a different sort of competition, and that, too, while he was absent. 19. My little children. The word, children, is still softer and more affectionate than brethren, and the diminutive little children is an expression not of contempt but of endearment, though at the same time it suggests the tender years of those who ought now to have arrived at full age.

Starting point is 04:31:39 Hebrews 5, 12. The style is abrupt, which is usually the case with highly pathetic passages. Strong feeling from the difficulty of finding adequate expression breaks off our words when half uttered, while the powerful emotion chokes the utterance, of whom I travail in birth again. This phrase is added to convey still more fully his vehement affection, which endured, on their account, the throes and pangs of a mother. It denotes likewise his anxiety for, quote, A woman when she is in travail, hath sorrow, but her hours come,

Starting point is 04:32:18 but as soon as she is delivered of the child, she remembreth no more the anguish, for joy that a man is born into the world." End quote. John 16. 25. The Galatians had already been conceived and brought forth, but, after their revolt, they must now be begotten a second time, until Christ be formed in you. By these words, he sues their anger,

Starting point is 04:32:44 for he does not set aside the former birth, but says that they must be again nourished in the womb, as if they had not yet been fully formed. That Christ should be formed in us is the same thing with our being formed in Christ, for we are born so as to become new creatures in Him, and he, on the other hand, is born in us, so that we live his life. Since the true image of Christ, though the superstitions introduced by the false apostles had been defaced, Paul labors to restore that image in all its perfection and brightness.

Starting point is 04:33:18 This is done by the ministers of the gospel when they give, quote, milk to babes and strong meat to them that are of full age, end quote, Hebrews 5, 13, 14, and, in short, ought to be their employment during the whole course of their preaching. But Paul here compares himself to a woman in labor, because the Galatians were not yet completely born. This is a remarkable passage for illustrating the efficacy of the Christian ministry. True, we are, born of God, 1 John 3.9. But because he employs a minister and preaching as his instruments for that purpose, he is pleased to ascribe to them that work which himself performs through the power of

Starting point is 04:34:02 his spirit and cooperation with the labors of man. Let us always attend to this distinction that, when a minister is contrasted with God, he is nothing and can do nothing and is utterly useless. But because the Holy Spirit works efficaciously by means of him, he comes to be regarded and praised as an agent. Still, it is not what he can do in himself, or apart from God, but what God does by him that is there described. If ministers wish to do anything, let them labor to form Christ, not to form themselves in their hearers. The writer is now so oppressed with grief that he almost faints from exhaustion without

Starting point is 04:34:42 completing his sentence. 20, I would wish to be present with you now. This is a most serious expulsulation, the complaint of a father so perplexed by the misconduct of his sons that he looks around him for advice and knows not to what hand to turn. He wishes to have an opportunity of personally addressing them because we thus obtain a better idea of what is adapted to present circumstances, because, according as the hearer is affected, according as he is submissive or obstinate, we are unable to regulate our discourse. But something more, than this was meant by the desire to change the voice. He was prepared most cheerfully to assume a variety of forms, and even if the case required it to frame a new language. This is a course

Starting point is 04:35:31 which pastors ought most carefully to follow. They must not be entirely guided by their own inclinations, or by the bent of their own genius, but must accommodate themselves as far as the case will allow to the captivity of the people. With this reservation, however, however, that they are to proceed no farther than conscience shall dictate, and that no departure from integrity shall be made, in order to gain the favor of the people. End of Section 18, read by David Ronald. Section 19 of Commentary on the Epistle of Paul, the Apostle to the Galatians, by John Calvin, translated by Reverend William Pringle.

Starting point is 04:36:18 This Libervox recording is in the public domain. Versus 21 through 25. me, ye that desire to be under the law, do ye not hear the law, for it is written that Abraham had two sons, the one by a bond maid, the other by a free woman. But he who was of the bondwoman was born after the flesh, but he of the free woman was by promise, which things are an allegory, for these are the two covenants, the one from the Mount Sinai, which genders to bondage, which is Agar. For this Agar is Mount Sinai in a ravi. and answereth to Jerusalem, which now is, and is in bondage with her children, but Jerusalem,

Starting point is 04:37:01 which is above, is free, which is the mother of us all. 21. Tell me. Having given exhortations adapted to touch the feelings, he follows up his former doctrine by an illustration of great beauty. Viewed simply as an argument, it would not be very powerful, but, as a confirmation added to a most satisfactory chain of reality, reasoning, it is not unworthy of attention. To be under the law. Signifies here to come under the yoke of the law,

Starting point is 04:37:31 on the condition that God will act toward you according to the covenant of the law, and that you, in return, bind yourself to keep the law. In any other sense than this, all believers are under the law, but the apostle treats, as we have already said, of the law with its appendages. 22. For it is written, No man who has a a choice given him will be so mad as to despise freedom and prefer slavery. But here the apostle teaches us that they who are under the law are slaves, unhappy men, who willingly choose this condition when God desires to make them free. He gives a representation of this in the two sons of Abraham, one of whom, the son of a slave, held by his mother's condition, while the other,

Starting point is 04:38:19 the son of a free woman, obtain the inheritance. He afterwards applies the whole history. He afterwards applies the whole history to his purpose and illustrates it in an elegant manner. In the first place, as the other party armed themselves with the authority of the law, the apostle quotes the law on the other side. The law was the name usually given to the five books of Moses. Again, as the history which he quotes appeared to have no bearing on the question, he gives to it an allegorical interpretation. But as the apostle declares that these things are allegorized, allegoramina, origin and and many others along with him, have seized the occasion of torturing scriptures in every possible manner, away from the true sense. They concluded that the literal sense is too mean and poor,

Starting point is 04:39:05 that, under the outer bark of the letter, there lurk deeper mysteries which cannot be extracted but by beating out allegories. And this they had no difficulty in accomplishing. For speculations, which always appeared to be ingenious, have always been preferred and always will be preferred by the world to solid doctrine. With such approbation, the licentious system gradually attained such a height that he who handled scripture for his own amusement not only was suffered to pass unpunished, but even obtained the highest applause. For many centuries, no man was considered to be ingenious, who had not the skill and daring necessary for changing into a variety of curious shapes the sacred word of God. This was undoubtedly a contrivance of Satan to undermine the authority of

Starting point is 04:39:53 and to take away from the reading of it the true advantage. God visited this profanation by a just judgment when he suffered the pure meaning of the scripture to be buried under false interpretations. Scripture, they say, is fertile and thus produces a variety of meanings. I acknowledge that scripture is a most rich and inexhaustible fountain of all wisdom, but I deny that its fertility consists in the various meanings which any man at his pleasure may assign, let us know then that the true meaning of Scripture is the natural and obvious meaning, and let us embrace and abide by it resolutely. Let us not only neglect as doubtful, but boldly set aside as deadly corruptions, those pretended expositiones which lead us away from the natural meaning.

Starting point is 04:40:43 But what reply shall we make to Paul's assertion that these things are allegorical? Paul certainly does not mean that Moses wrote the history for the purpose of being turned into an allegory, but points out in what way the history may be made to answer the present subject. This is done by observing a figurative representation of the church there delineated. In a mystical interpretation of this sort, anagogy, was not inconsistent with the true and literal meaning when a comparison was drawn between the church and the family of Abraham. As the House of Abraham was then a true church, so it is beyond all doubt that the principle and most memorable events which happened in it are so many types to us.

Starting point is 04:41:27 As is circumcision and sacrifices in the whole Levitical priesthood, there was an allegory, as there is an allegory at the present day in our sacraments. So was there likewise in the House of Abraham, but this does not involve a departure from the literal meaning. In a word, Paul adduces the history as containing a figurative representation of the two covenants in the two wives of Abraham and of the two nations in his two sons. In Chrysostom, indeed, acknowledges that the word allegory points out the present application to be catacresus, different from the natural meaning, which is perfectly true.

Starting point is 04:42:06 23, but he who was of the bondwoman. Both were sons of Abraham according to the flesh, but in Isaac there was this peculiarity that he had the promise of grace. In Ishmael, there was nothing besides nature. In Isaac, there was the election of God, signified in part by the manner of his birth, which was not in the ordinary course, but miraculous. Yet there is an indirect reference to the calling of the Gentiles and the rejection of the Jews, for the latter boast of their ancestry, while the former, without any human interference, are become the spiritual offspring of Abraham.

Starting point is 04:42:44 24. These are their two covenants. thought it better to adopt this translation, in order not to lose sight of the beauty of the comparison. For Paul compares the two diathokai to two mothers, and to employ testamentum, a testament, which is a neuter noun for denoting a mother, would be harsh. The word pactio, a covenant, appears to be on that account more appropriate. And indeed, the desire of obtaining perspicuity, as well as elegance, has led me to make this choice. The comparison, the comparison. The comparison The comparison is now formally introduced, as in the House of Abraham there were two mothers, so are there also in the Church of God.

Starting point is 04:43:26 Doctrine is the mother of whom we are born and is twofold, legal, and evangelical. The legal mother, whom Hagar resembles, gendereth to bondage. Sarah, again, represents the second, which gendereth to freedom. Though Paul begins higher and makes our first mother Sinai, and our second Jerusalem. The two covenants then are the mothers of whom children, unlike one another, are born, for the legal covenant makes slaves, and the evangelical covenant makes freemen. But all this may, at first sight, appear absurd, for there are none of God's children who are not born to freedom, and therefore the comparison does not apply. I answer what Paul says is true in two

Starting point is 04:44:16 respects, for the law formally brought forth its disciples, among whom were included the Holy prophets and other believers, to slavery, though not to permanent slavery, but because God placed them for a time under the law as, quote, a schoolmaster, end quote, Galatians 3, 25. Under the veil of ceremonies and of the whole economy by which they were governed, their freedom was concealed to the outward eye nothing but slavery appeared. Quote, ye have not, says Paul to the Romans, receive the spirit of bondage again to fear. End quote. Romans 8. 15.

Starting point is 04:44:58 Those holy fathers, though inwardly they were free in the sight of God, yet an outward appearance differed nothing from slaves and thus resembled their mother's condition. But the doctrine of the gospel bestows upon its children perfect freedom as soon as they are born, and brings them up in a liberal manner. Paul does not, I acknowledge, speak of that kind of children as the context will show,

Starting point is 04:45:25 but the children of Sinai, it will afterwards be explained, are meant hypocrites, who are at length expelled from the Church of God and deprived of the inheritance. What, then, is the gendering to bondage, which forms the subject of the present dispute. It denotes those who make a wicked abuse of the law by, finding in it nothing but what tends to slavery. Not so the pious fathers who lived under the Old Testament, for their slavish birth by the law did not hinder them from having Jerusalem for their mother and spirit. But those who adhere to the bare law and do not acknowledge it to be, quote, a schoolmaster to bring them to Christ, end quote, Galatians 324, but rather make it a hindrance to prevent their

Starting point is 04:46:13 coming to him are the Ishmaelites born to slavery. It will again be objected, why does the apostles say that such persons are born of God's covenant and are considered to belong to the church? I answer, strictly speaking, they are not God's children, but are degenerate and spurious and are disclaimed by God, whom they falsely call their father. They receive this name in the church, not because they are members of it in reality, but because for a time they presume to occupy that place and impose on men by the disguise which they wear. The apostle here views the church as it appears in this world,

Starting point is 04:46:55 but on this subject we shall afterwards speak. 25. For Agar is Mount Sinai. I shall not waste time in refuting the expositions of other writers. For Jerome's conjecture that Mount Sinai had two names is trifling, and the disquisitions of Chrysostom about the argument of the names are equally unworthy of notice. Sinai is called Hagar because it is a type or figure, as the Passover was Christ. The situation of the mountain is mentioned by way of contempt. It lies in Arabia, beyond the limits of the Holy Land, by which the eternal inheritance was prefigured. The wonder is

Starting point is 04:47:36 that in so familiar a manner they erred so egregiously. And answers, on the other hand, the Vulgate translates it, is joined, conjectus, ist, to Jerusalem, and Erasmus makes it borders on confinous Jerusalem. But I have adopted the phrase, on the other hand, ex-adverso, in order to avoid obscurity, for the Apostle certainly does not refer to nearness,

Starting point is 04:48:06 or relative position, but to resemblance as respects the present comparison. The word Sostoecha, which is translated corresponding to, denotes those things which are so arranged as to have a mutual relation to each other, and a similar word. Suistoica, when applied to trees and other objects, conveys the idea of their following in regular order. Mount Sinai is said Sostoichen to correspond to that, which is now Jerusalem, in the same sense as Aristotle says that rhetoric is. Antistrophos, the counterpart to logic, by a metaphor borrowed from lyric compositions, which are usually arranged in two parts, so adapted as to be sung in harmony.

Starting point is 04:48:55 In short, the word Sistoichi corresponds, means nothing more than that it belongs to the same class. But why does Paul compare the present Jerusalem with Mount Sinai? Though I was once of a different opinion, yet I agree with Khrostom and Ambrose, who explain it as referring to the earthly Jerusalem, and who interpret the words which now is. Though New Aruselam, as marking the slavish doctrine and worship into which it had degenerated, it ought to have been a lively image of the new Jerusalem and a representation of its character. But such as it now is, it is rather related to Mount Sinai. Though the two places may be widely distant from each other, they are perfectly alike in all their most important features. This is a heavy reproach against the Jews whose real

Starting point is 04:49:52 mother was not Sarah, but the spurious Jerusalem, twin sister of Hegar, who were therefore slaves born of a slave, though they haughtily boasted that they were the sons of Abraham. 26. But Jerusalem, which is above. The Jerusalem, which he calls above, or heavenly, is not contained in heaven, nor are we to seek for it out of this world, for the church is spread over the whole world and is a, quote, stranger and pilgrim on the earth, end quote, Hebrews 11, 13. Why then is it said to be from heaven. Because it originates in heavenly grace, for the sons of God are, quote, born, not of blood, nor of the will of the flesh, nor of the will of man, end quote, John 1, 13, but by the power of the Holy Spirit. The heavenly Jerusalem, which derives its origin from heaven,

Starting point is 04:50:50 and dwells above by faith, is the mother of believers. To the church, under God, we owe it that we are, quote, born again, not of corruptible seed, but of incorruptible, end quote, 1.23. And from her, we obtain the milk and the food by which we are afterwards nourished. Such are the reasons why the church is called the mother of believers. And certainly, he who refuses to be a son of the church in vain, desires to have God as his father, for it is only through the instrumentality of the church that we are born of God, 1 John 3.9, and brought up through the various stages of childhood and youth till we arrive at manhood. This designation, the mother of us all, reflects the highest credit and the highest honor on the church.

Starting point is 04:51:46 But the papists are fools and twice children, who expect to give us uneasiness by producing these words, for their mother is an adulteress who brings forth to death the children of the devil, and how foolish is the demand that the children of God should surrender themselves to her to be cruelly slain. Might not the synagogue of Jerusalem at this time have assumed such haughty pretensions, with far higher plausibility than Rome at the present day? And yet, we see how Paul strips her of every honorable distinction and consigns her to the lot of Hagar. End of section 19, read by David O'Connell. Section 20 of commentary on the epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This

Starting point is 04:52:43 Libravox recording is in the public domain. Versus 27 through 31. For it is written, rejoice thou barren that bear'st's not. Break forth and cry, thou that travailest not, for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then, he that was born after the flesh persecuted him that was born after the spirit, even so it is now. Nevertheless, what saith the scripture? Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. So then, brethren, we are not children of the bond woman, but of the free. for it is written. The apostle proves by a quotation from Isaiah that the lawful sons of the church

Starting point is 04:53:34 are born according to the promise. The passage is in the 54th chapter where the prophet speaks of the kingdom of Christ and the calling of the Gentiles and promises to the barren wife and the widow and numerous offspring, for it is on this ground that he exhorts the church to sing and rejoice. The design of the apostle, let it be carefully remarked, is to deprive the Jews of all claim to that spiritual Jerusalem to which the prophecy relates. Isaiah proclaims that her children shall be gathered out of all the nations of the earth, and not by any preparation of hers, but by the free grace and blessing of God. He next concludes that we become the sons of God by promise after the example, Kata Isaac, of Isaac, and that in no other way do we obtain this honor.

Starting point is 04:54:25 To readers little skilled or practiced in the examination of Scripture, this reasoning may appear inconclusive because they do not hold the most undoubted of all principles that all the promises being founded on the Messiah are of free grace. It was because the Apostle took this for granted that he so fearlessly contrasted the promise with the law. 29, as then he that was born after the flesh. He denounces the cruelty of the false apostles who wantonly insulted pious persons that placed all their confidence in Christ. There was abundant need that the uneasiness of the oppressed should be soothed by consolation, and that the cruelty of their oppressors should be severely checked. It is not wonderful, he says, that the children of the law, at the present day, do what Ishmael their father at first did, who, trusting to his being the firstborn, persecuted Isaac, the true heir.

Starting point is 04:55:28 With the same proud disdain does his posterity now, on account of outward ceremonies, circumcision, and the various services of the law, molest and vaunt over the lawful sons of God. The spirit is again contrasted with the flesh, that is, the calling of God with human appearance. 1. Samuel 16. 7. So the disguise is admitted to be possessed, by the followers of the law and of works,

Starting point is 04:55:55 but the reality is claimed for those who rely on the calling of God alone and depend upon his grace. Persecuted. But persecution is nowhere mentioned. Only Moses says that Ishmael was Metadzik. Mocking, Genesis 21, 9.

Starting point is 04:56:14 And by this participle, he intimates that Ishmael ridiculed his brother Isaac. The explanation offered by some Jews that this was a simple smile is entirely inadmissible. For what cruelty would it have argued that a harmless smile should have been so fearfully revenged? There cannot then be a doubt that he maliciously endeavored to provoke the child Isaac

Starting point is 04:56:37 by reproachful language. But how widely distant is this from persecution? And yet it is not idly or unguardedly that Paul enlarges on this point. No persecution ought to distress us so much as to see our calling attempted to be undermined by the reproaches of wicked men. Neither blows, nor scourging, nor nails, nor thorns, occasion to our Lord such intense suffering as that blasphemy. Quote, he trusted in God, what availeth it to him, for he is deprived of all

Starting point is 04:57:12 assistance, end quote, Matthew 27.43. There is more venom in this than in all persecutions, for how much more alarming is it that the grace of divine adoption shall be made void than that this frail life shall be taken from us. Ishmael did not persecute his brother with the sword, but, what is worse, he treated him with haughty disdain by trampling underfoot the promise of God. All persecutions arise from this source, that wicked men despise and hate in the elect the grace of God, a memorable instance of which we have, in the history of Canaan Abel, Genesis 4.8. This reminds us that not only ought we to be filled with horror at outward persecutions when enemies of religion slay us with fire and sword, when they banish, imprison, torture, or scourge, but when they attempt by their blasphemies to make void our confidence which rests on the promises of God, when they ridicule our salvation,

Starting point is 04:58:16 when they wantonly laugh to scorn the whole gospel. ought to wound our mind so deeply as contempt of God, and reproaches cast upon his grace. Nor is there any kind of persecution more deadly than when the salvation of the soul is assailed. We who have escaped from the tyranny of the Pope are not called to encounter the swords of wicked man, but how blind must we be if we are not affected by that spiritual persecution in which they strive by every method to extinguish that doctrine from which we draw the breath of life? when they attack our faith by their blasphemies, and shake not a few of the less informed. For my own part, I am far more grieved by the fury of the Epicureans than by the Papists.

Starting point is 04:59:03 They do not attack us by open violence, but, in proportion, as the name of God is more dear to me than my own life, the diabolical conspiracy, which I see in operation to extinguish all fear and worship of God, to root out the remembrance of Christ, or to abandon it to the jeers of the ungodly, cannot but rack my mind with greater anxiety than if a whole country were burning in one conflagration. 30. But what sayeth the scripture? There was some consolation in knowing that we do but share the lot of our father, Isaac, but it is still greater consolation, when he adds, that hypocrites, with all their boasting, can gain nothing more than to be cast out of spiritual family of Abraham, and that, to whatever extent they may harness us for a time,

Starting point is 04:59:54 the inheritance will certainly be ours. Let believers cheer themselves with this consolation, that the tyranny of the Ishmaelites will not last forever. They appear to have reached the highest preeminence, and, proud of their birthright, looked down upon us with contempt. But they will one day be declared to be the descendants of Hagar, the sons of a slave, and unworthy. of the inheritance. Let us be instructed by this beautiful passage, quote, not to fret ourselves because of evil doers, neither be envious against the workers of iniquity. End quote. Psalm 37. 1. When they hold a temporary habitation and rank in the church, but patiently to look for the end which awaits them, there are many pretended Christians,

Starting point is 05:00:42 or strangers, who hold a place in the church, but who afterwards give evidence of their departure from the faith, as he who, proud of his birthright, at first reigned, was cast out like a foreigner with the posterity of Ishmael. Some censorious person smile at Paul's simplicity in comparing a woman's passion of rising out of a trifling quarrel to a judgment of God. But they overlooked the decree of God, which took effect in such a manner as to make it manifest that the whole transaction was directed by a heavenly providence. That Abraham should have been commanded to humor his wife, Genesis 2112, entirely in the matter, is no doubt extraordinary, but proves that God employed the services of Sarah for confirming his own promise. In a word, the casting out of Ishmael,

Starting point is 05:01:33 was nothing else than the consequence and the accomplishment of that promise, quote, in Isaac shall thy seed be called, end quote, Genesis 2112, not in Ishmael. Although, therefore, it was the revenging of a woman's quarrel, yet God did not the less make known his sentence by her mouth as a type of the church. 31. So then, brethren, he now exhorts the Galatians to prefer the condition of the children of Sarah to that of the children of Hagar, and having reminded them that, by the grace of Christ, they were born to freedom, he desires them to continue in the same condition.

Starting point is 05:02:12 If we shall call the Papus, Ishmaelites, and Heirs, and boast that we are the lawful children, they will smile at us. But if the two subjects in dispute be fairly compared, the most ignorant person will be at no loss to decide. End of Section 20, read by David Ronald. Section 21 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recordings in the public domain. Chapter 5 1 through 6

Starting point is 05:02:53 Stand fast, therefore, in the liberty wherewith Christ hath made us free, and be not entangled again with the yoke of bondage. Behold, I Paul say unto you that if ye be circumcised, Christ shall profit you nothing. For I testify again to every man that is circumcised that he is a doctor to do the whole law. Christ is become of no effect unto you, whosoever of you are justified by the law, ye are fallen from grace.

Starting point is 05:03:23 For we, through the spirit, wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth anything, nor uncircumcision, but faith which worketh by love. 1. Stand fast, therefore. After having told them that they are the children of the free woman, he now reminds them that they ought not lightly to despise a freedom so precious. And certainly, it is an invaluable blessing, in defense of which it is our duty to fight, even to death, since not only the highest temporal considerations, but our eternal interests also

Starting point is 05:03:59 animate us to the contest. Many persons, having never viewed the subject in this light, charge us with excessive zeal, when they see us so warmly and earnestly contending for freedom of faith as to outward matters in opposition to the tyranny of the Pope. Under this cloak, our adversaries raise a prejudice against us among ignorant people, as if the whole subject of our pursuit were licentiousness, which is the relaxation of all discipline. But wise and skillful persons are aware that this is one of the most important doctrines connected with salvation.

Starting point is 05:04:36 This is not a question whether you shall eat this or that food, whether you shall observe or neglect a particular day, which is the foolish notion entertained by many, and the slander uttered by some. but what is your positive duty before God, what is necessary to salvation, and what cannot be omitted without sin? In short, the controversy relates to the liberty of conscience when placed before the tribunal of God. The liberty of which Paul speaks is exemption from the ceremonies of the law, the observance of which was demanded by the false apostles as necessary. But let the reader,

Starting point is 05:05:10 at the same time, remember that such liberty is only a part of that which Christ has procured for us. For how small a matter would it be if he had only freed us from ceremonies? This is but a stream which must be traced to a higher source. It is because, quote, Christ was made a curse that he might redeem us from the curse of the law, end quote, Galatians 3, 13, because he has revoked the power of the law so far as it held us liable to the judgment of God under the penalty of eternal death. Because, in a word, he has rescued us from the tyranny of sin, Satan, and death. Thus, under one department is included the whole class, but on the subject we shall speak more fully on the epistle to the Colossians.

Starting point is 05:05:58 This liberty was procured for us by Christ on the cross. The fruit and possession of it are bestowed upon us through the gospel. Well does Paul then warn the Galatians not to be entangled again with the yoke of bondage, that is, not to allow a snare to be laid for their consciences. For if men lay upon our shoulders an unjust burden, it may be born. But if they endeavor to bring our consciences into bondage, we must resist valiantly, even to death. If men be permitted to bind our consciences, we shall be deprived of an invaluable blessing, and an insult will be, at the same time, offered to Christ the author of our freedom.

Starting point is 05:06:39 But what is the force of the word again in the exhortation, quote, and be not entangled again with the yoke of bondage? For the Galatians had never lived under the law. It simply means that they were not to be entangled as if they had not been redeemed by the grace of Christ. Although the law was given to Jews, not to Gentiles, yet, apart from Christ, neither the one nor the other enjoys any freedom but absolute bondage. 2. Behold, I, Paul. He could not have pronounced a severe threatening than that it would exclude them entirely from the grace of Christ. But what is the meaning of this that Christ will profit nothing to all who are circumcised? Did Christ profit nothing to Abraham? Nay, it was an order that Christ might profit him that he received circumcision. If we say that it was enforced till the coming of Christ, what reply shall we make to the case of Timothy? We must observe that Paul's reasoning is directed not so properly against the outward right or ceremony as against the wicked doctrine of the false apostles, who pretended that it was a necessary part of the worship of God, and at the same time made it a ground of confidence as a meritorious work. These diabolical contrivances made Christ to profit nothing, not that the false apostles denied Christ, or wished him to be entirely set aside, but that they made such a division. between his grace and the works of the law as to leave not more than the half of salvation due to

Starting point is 05:08:13 Christ. The apostle contends that Christ cannot be divided in this way, and that he profiteth nothing, unless he is wholly embraced. And what else do our modern papists but thrust upon us? In place of circumcision, trifles of their own invention. The tendency of their whole doctrine is to blend the grace of Christ with the merit of works, which is impossible. Whoever wishes to have that, half of Christ loses the whole. And yet the Papists think themselves exceedingly acute, when they tell us that they ascribe nothing to works except through the influence of the grace of Christ, as if this were a different error from what was charged on the Galatians. They did not believe that they had departed from Christ or relinquished his grace, and yet they

Starting point is 05:08:59 lost Christ entirely, when that important part of evangelical doctrine was corrupted. The expression, behold, I Paul. is very emphatic, for he places himself before them and gives his name to remove all appearance of hesitation, and though his authority had begun to be less regarded among the Gentiles, he asserts that it is sufficient to put down every adversary. 3. For I testify again. What he now advances is proved by the contradiction involved in the opposite statement, he who is a debtor to do the whole law, will never escape death, but will always continue to be held as guilty, for no man will ever be found who satisfies the law.

Starting point is 05:09:44 Such being the obligation, the man must unavoidably be condemned, and Christ can render him no service. We see that the contradictory nature of the two propositions that we are partakers of the grace of Christ, and yet that we are bound to fulfill the whole law. But will it not then follow that none of the fathers were saved, will it not also follow that Timothy was ruined since Paul caused him to be circumcised? Acts 16. 3. Woe to us then, till we have been emancipated from the law, for subjection is inseparable from circumcision. It ought to be observed that Paul is accustomed to view circumcision in two different aspects, as every person who has bestowed a moderate degree of attention on his writings will easily perceive. In the epistle to the Romans, 411, he calls it, quote,

Starting point is 05:10:39 a seal of the righteousness of faith, end quote. And there, under circumcision, he includes Christ in the free promise of salvation, but here he contrasts it with Christ in faith and the gospel and grace, viewing it simply as a legal covenant founded on the merit of works. The consequence is, as we have already said, that he does not always speak about circumcision. in the same way, but the reason of the difference must be taken into account. When he views circumcision in its own nature, he properly makes it to be a symbol of grace, because such was the appointment of God. But when he is dealing with the false apostles who abuse circumcision by making it an instrument for destroying the gospel,

Starting point is 05:11:22 he does not there consider the purpose for which it was appointed by the Lord, but attacks the corruption which has proceeded from men. The very striking example, occurs in this passage. When Abraham had received a promise concerning Christ and justification by free grace and eternal salvation, circumcision was added in order to confirm the promise, and thus it became, by the appointment of God, a sacrament, which was subservient to faith. Next come the false apostles, who pretend that it is a meritorious work, and recommend the observance of the law, making a profession of obedience to it to be signified by circumsals. as an initiatory right.

Starting point is 05:12:05 Paul makes no reference here to the appointment of God, but attacks the unscriptural views of the false apostles. It will be objected that the abuses, whatever they may be, which wicked men commit, do not at all impair the sacred ordinances of God. I reply, the divine appointment of circumcision was only for a time. After the coming of Christ, it ceased to be a divine institution, because baptism had succeeded in its room. Why, then, was Timothy circumcised?

Starting point is 05:12:36 Not certainly on his own account, but for the sake of weak brethren to whom that point was yielded. To show more fully the agreement between the doctrine of the Papus and that which Paul opposes, it must be observed that the sacraments, when we partake of them in a sincere manner,

Starting point is 05:12:52 are not the works of men, but of God. In baptism or the Lord's Supper, we do nothing but present ourselves to God in order to receive his grace. Baptism, viewed in regard to us, is a passive work. We bring nothing to it but faith, and all that belongs to it is laid up in Christ. But what are the views of the Papus? They contrive the opus oportum, by which men merit the grace of God, and what is this but to extinguish utterly the truth of the sacrament?

Starting point is 05:13:24 Baptism and the Lord's Supper are retained by us, because it was the will of Christ that the use of them should be perpetual, but those wicked and foolish notions are rejected by us with the strong abhorrence which they deserve. For Christ has become of no effect unto you. Quote, if ye seek any part of righteousness in the works of the law, Christ has no concern with you, and ye are fallen from grace. They were not so grossly mistaken as to believe that by the observance of the law,

Starting point is 05:13:57 alone, they were justified, but attempted to mix Christ with the law. In any other point of view, Paul's threatenings would have utterly failed to produce alarm. Quote, what are you doing? You deprive yourselves of every advantage from Christ, and treat his grace as if it were of no value whatever. We see then that the smallest part of justification cannot be attributed to the law without renouncing Christ and His grace. 5. For we through the Spirit. He now anticipates an objection that might readily occur, quote, will circumcision then be of no use? End quote.

Starting point is 05:14:37 In Jesus Christ, he replies, it availeth nothing. Righteousness, therefore, depends on faith and is obtained through the Spirit without ceremonies. To wait for the hope of righteousness is to place our confidence in this or that object, or to decide from what quarter righteousness is to be expected. Though the words probably contain the exhortation, quote, let us continue steadfastly in the hope of righteousness which we obtain by faith, end quote.

Starting point is 05:15:07 When he says that we obtain righteousness by faith, this applies equally to us and to our fathers. All of them, as Scripture testifies, Hebrews 6.5, pleased God, but their faith was concealed by the veil of ceremonies, and therefore he distinguishes us from them by the word spirit, which is contrasted with the outward shadows. His meaning, therefore, is, that all that is now necessary for obtaining righteousness

Starting point is 05:15:35 is a simple faith, which declines the aid of splendid ceremonies and is satisfied with the spiritual worship of God. 6. For in Jesus Christ The reason why believers now wait for the hope of righteousness through the spirit is that in Christ, that in Christ, in the kingdom of Christ, or in the Christian Church, circumcision with its appendages is abolished. For, by a figure of speech in which a part is taken for the whole, the word, circumcision, is put for ceremonies. While he declares that they no longer possess any influence,

Starting point is 05:16:11 he does not admit that they were always useless, for he does not maintain that they were repealed till after the revelation of Christ. This enables us to answer another question. Why does he here speak so contemptuously of circumcision as if it had been of no advantage? The rank, which circumcision once held as a sacrament, is not now considered. The question is not what was its value before it had been abolished. But under the Kingdom of Christ, he pronounces it to be on a level with uncircumcision, because the coming of Christ has put an end to legal ceremonies, but faith which worketh by love.

Starting point is 05:16:49 The contrast here introduced between ceremonies and his, the exercise of love, was intended to prevent the Jews from thinking too highly of themselves, and imagining that they were entitled to some superiority. For towards the close of the epistle, instead of this clause, he uses the words, a new creature, Galatians 615. As if he had said, ceremonies are no longer enjoined by divine authority, and if we abound in the exercise of love, all is well. Meanwhile, this does not set aside our sacraments, which are aids to faith, but merely a short announcement of what he had formerly taught as to the spiritual worship of God. There would be no difficulty in this passage, were it not for the dishonest manner in which it

Starting point is 05:17:33 has been tortured by the Papists to uphold the righteousness of works. When they attempt to refute our doctrine that we are justified by faith alone, they take this line of argument. If the faith, which justifies us, be that, which worketh by love, then faith alone does not justify. I answer, They do not comprehend their own silly talk. Still less do they comprehend our statements. It is not our doctrine that the faith which justifies is alone. We maintain that it is invariably accompanied by good works, only we contend that faith alone is sufficient for justification.

Starting point is 05:18:11 The Papists themselves are accustomed to tear faith after a murderous fashion, sometimes presenting it out of all shape and unaccompanied by love, and at other times in its true character. We, again, refuse to admit that, in any case, faith can be separated from the spirit of regeneration, but when the question comes to be in what manner we are justified, we then set aside all works. With respect to the present passage,

Starting point is 05:18:39 Paul enters into no dispute whether love cooperates with faith in justification, but in order to avoid the appearance of representing Christians as idle and as resembling blocks of wood, he points out what are the true exercises of believers. When you are engaged in discussing the question of justification, beware of allowing any mention to be made of love or of works, but resolutely adhere to the exclusive particle. Paul does not hear treat of justification or assign any part of the praise of it to love. Had he done so, the same argument would prove that circumcision and ceremonies at a former period had some share in justifying a sinner.

Starting point is 05:19:20 As in Christ Jesus, he commends faith accompanied by love, so before the coming of Christ, ceremonies were required. But this has nothing to do with obtaining righteousness, as the Papists themselves allow, and neither must it be supposed that love possesses any such influence.

Starting point is 05:19:39 End of Section 21, read by David Ronald. Section 22 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Verses 7 through 12. Ye did run well. Who did hinder you that ye should not obey the truth? This persuasion cometh not of him that calleth you. A little leaven leaveneth the whole lump. I have confidence in you through the Lord that ye will be none otherwise minded.

Starting point is 05:20:22 but he that troubleth you shall bear his judgment whosoever he be. And I, brethren, if I yet preach circumcision, why do I yet suffer persecution? Then is the offense of the cross ceased. I would they were even cut off which trouble you. 7. Ye did run well. The censure which the apostle administers for their present departure from the truth is mingled with approbation of their former course, for the express purpose that, by being brought

Starting point is 05:20:57 to a sense of shame, they may return more speedily to the right path. The astonishment conveyed in the question, Who hindered you, was intended to produce a blush? I have chosen to translate the Greek word. Paisthai. Obey, rather than believe, because, having once embraced the purity of the gospel, they had been led away from a course of obedience. 8. This persuasion cometh not. Having formally combated them by arguments, he at length pronounces, with a voice of authority, that their persuasion come not from God. Such an admonition would not be entitled to much regard, were it not supported by the authority of the speaker. but Paul, to whom the Gentiles had been indebted for the announcement of their divine calling,

Starting point is 05:21:52 was well entitled to address them in this confident language. This is the reason why he does not directly say from God, but expresses it by a circumlocution, him that hath called you. As if he had said, quote, God is never inconsistent with himself, and he, it is, who by my preaching, called you, you to salvation. This new persuasion then has come from some other quarter, and if you wish to have it thought that your calling is from God, beware of lending an ear to those who thrust upon you their new inventions." Though the Greek participle, caluntos, I acknowledge, is in the present tense.

Starting point is 05:22:37 I have preferred translating, Who hath called you, in order to remove the ambiguity? 9. A little leaven. This refers, I think, to doctrine not to men. It guards them against the mischievous consequences which arrive from corruption of doctrine, and warns them not to consider it, as is commonly done, to be a matter attended by little or no danger. Satan's stratagem is that he does not attempt and avowed destruction of the whole gospel, but he taints its purity by introducing false. false and corrupt opinions. Many persons are thus led to overlook the seriousness of the injury done, and therefore make a less determined resistance. The apostle proclaims aloud that, after the truth of God has been corrupted, we are no longer safe. He employs the metaphor of

Starting point is 05:23:32 Levin, which, however small in quantity, communicates its sourness to the whole mass. We must exercise the utmost caution lest we allow any counterfeit to be substituted for the pure doctrine of the gospel. 10. I have confidence in you. All his fierceness is again directed against the false apostles. To them, the evil is traced, and on them the punishment is threatened. Good hopes are expressed regarding the Galatians that they will quickly and readily return

Starting point is 05:24:07 to a sincere belief. It gives us courage to learn that good hopes are entertained about us, for we reckon it shameful to disappoint those whose feelings towards us are kind and friendly. But to bring back the Galatians to the pure doctrine of faith from which they had turned aside was the work of God. The apostle says that he has confidence in them. And Curio, through the Lord, by which he reminds them that repentance is a heavenly gift, and that they must ask it from God, He that troubleth you.

Starting point is 05:24:43 The sentiment which he had just delivered is confirmed by thus indirectly imputing the greater part of the blame to those impostors by whom the Galatians had been deceived. From the punishment denounced against them, the Galatians are very nearly exempted. Let all who introduce confusion into churches who break the unity of faith,

Starting point is 05:25:05 who destroyed their harmony, lend an ear to this, and if they have any right feeling, let them tremble at this word. God declares, by the mouth of Paul, that none, quote, through whom such offenses come, end quote, Luke, 27, 1, will pass unpunished. The phrase, whosoever he be, is emphatic, for the high-sounding language of the false apostles had terrified the ignorant multitude. It became necessary for Paul to defend his doctrine with corresponding warmth and energy, and not to spare anyone who dared to raise his voice against it, however eminent, or however distinguished.

Starting point is 05:25:49 11. And I, brethren, this argument is drawn from the final cause, quote, It would be completely in my power, he says, to avoid the displeasure of men and every kind of danger and persecution. were I only to mix ceremonies with Christ, the earnestness with which I oppose them is not my own account, nor for my own advantage." But does it therefore follow that his doctrine is true? I answer, proper feelings and pure conscience when manifested by a teacher have no small share in obtaining confidence. Besides, it cannot be believed that any man would be so mad as to take measures of his own

Starting point is 05:26:34 accord for bringing distress upon himself. Lastly, he throws upon his adversaries the suspicion that, in preaching circumcision, they were more disposed to consult their own case than to be faithful in the service of Christ. In short, Paul was at the farthest removed from ambition, covetousness, or regard to personal interest, since he despised favor and applause, and exposed himself to the persecutions and fury of the multitude rather than swerve a hair's breath from the purity of the gospel. This is the offense of the cross ceased. Willingly does Paul, in speaking of the gospel, call it the cross, or the preaching of the cross, which he wishes to bring its poor, simple style, into contrast with the great swelling words,

Starting point is 05:27:28 Jude 16, of human wisdom or righteousness, for the Jews, puffed up with a an ill-founded confidence in their righteousness, in the Greeks, with a foolish belief of their wisdom, despise the meanness of the gospel. When therefore, he says that now, if the preaching of circumcision be admitted, the offense of the cross will no longer exist. He means that the gospel will meet with no annoyance from the Jews, but will be taught with their entire concurrence. And why? Because they will no longer take offense at a pretended and spurious gospel, gathered out of Moses and out of Christ, but will look with greater indulgence on that mixture

Starting point is 05:28:11 which will leave them in possession of their former superiority. 12. Would that they were even cut off? His indignation proceeds still farther, and he prays for destruction on those impostors by whom the Galatians had been deceived. The word, cut off, appears to be employed in illusion to the circumcision which they pressed, quote, They tear the church for the sake of circumcision,

Starting point is 05:28:38 I wish they were entirely cut off. End quote. Chrysostom favors this opinion. But how can such an implication be reconciled with the mildness of an apostle who ought to wish that all should be saved and that not a single person should perish? So far as men are concerned,

Starting point is 05:28:58 I admit, the force of this argument, for it is the will of God that we should seek the salvation of all men without exception, as Christ suffered for the sins of the whole world. But devout minds are sometimes carried beyond the consideration of men, and led to fix their eye on the glory of God and the kingdom of Christ. The glory of God, which is in itself more excellent than the salvation of men, ought to receive from us a higher degree of esteem and regard. believers earnestly desire us that the glory of God should be promoted, forget men, and forget the world,

Starting point is 05:29:36 and would rather choose that the whole world should perish than that the smallest portion of the glory of God should be withdrawn. Let us remember, however, that such a prayer as this proceeds from leaving men wholly out of view in fixing our attention on God alone. Paul cannot be accused of cruelty as if he were opposed to the law of love, Besides, if a single man or a few persons be brought into comparison, how immensely must the church preponderate? It is a cruel kind of mercy which prefers a single man to the whole church. On one side I see the flock of God in danger. On the other, I see a wolf, seeking like Satan, whom he may devour. 1. Peter 5.8. ought not my care of the church to swallow up all my thoughts and lead me to desire that its salvation should be purchased by the destruction of the wolf?

Starting point is 05:30:35 And yet, I would not wish that a single individual should perish in this way, but my love of the church and my anxiety about her interests carry me away into a sort of ecstasy so that I can think of nothing else. With such a zeal as this, every true pastor of the church will burn. The Greek word translated, quote, who trouble you, end quote, signifies to remove from a certain rank or station. By using the word, K, even, he expresses more strongly his desire that the impostors should not merely be degraded, but entirely separated, and cut off. End of Section 22, read by David Ronald. Section 23 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recordings in the public domain.

Starting point is 05:31:40 Verses 13 through 18. 4. Brethren, ye have been called unto liberty, only use not liberty for an occasion to the flesh, but by love, serve one another. for all the law is fulfilled in one word, even in this, thou shalt love thy neighbor as thyself. But if ye bite and devour one another, take heed that ye be not consumed one of another. This I say then, walk in the spirit, and ye shall not fulfill the lust of the flesh. For the flesh lusteth against the spirit, and the spirit against the flesh. And these are contrary, the one to the other, so that ye cannot do the things that ye would.

Starting point is 05:32:20 But if ye be led by the spirit, ye are not under the law. 13. Ye have been called to liberty. He now proceeds to show in what way liberty must be used. In the course of expounding the first epistle to the Corinthians, we have pointed out that liberty is one thing, and that the use of it is another thing. Liberty lies in the conscience, and looks to God.

Starting point is 05:32:45 The use of it lies in the outward matters, and deals not with God only, but with man. Having exhorted the Galatians to suffer no diminution of their liberty, he now enjoins them to be moderate in the use of it, and lays down as a rule for the lawful use that it shall not be turned into a pretext or occasion for licentiousness. Liberty is not granted to the flesh, which ought rather to be held captive under the yoke, but is a spiritual benefit which none but pious minds are capable of enjoying. but by love. The method here explained of restraining liberty from breaking out into why it and licentious abuse is to have it regulated by love. Let us always remember that the present question is not, in what manner we are free before God, but in what manner we may use our liberty in our intercourse with men. A good conscience submits to no slavery, but to practice

Starting point is 05:33:44 outward slavery or to abstain from the use of liberty is attended by no doubt. danger. In a word, if, quote, by love, we serve one another, end quote, we shall always have regard to edification so that we shall not grow wanton, but use the grace of God for his honor and the salvation of our neighbors. 14. For all the law. There is a contrast in this verse, though not plainly stated, yet evidently to be understood, between Paul's exhortation and the doctrine of the false apostle. While they insisted on ceremonies alone, Paul takes a passing glance of the actual duties and exercises of Christians. The present commendation of love is intended to inform the Galatians that love forms the chief part of Christian perfection. But we must inquire into the reason why all the precepts of the law are included under love.

Starting point is 05:34:42 The law consists of two tables, the first of which instructs us concerning the worship of God and the duties of power. piety, and the second instructs us concerning the love of our neighbor, for it is ridiculous to make a part the same with the whole. Some avoid this difficulty by reminding us that the first table contains nothing more than to love God with our whole heart, but Paul makes express mention of love to our neighbor, and therefore a more satisfactory solution must be sought. Piety to God, I acknowledge, ranks higher than love of the brethren. and therefore the observance of the first table is more valuable in the sight of God than the observance of the second. But as God himself is invisible, so piety is a hidden thing from the eyes

Starting point is 05:35:31 of men, and, though the manifestation of it was the purpose for which ceremonies were appointed, they are not certain proofs of its existence. It frequently happens that none are more zealous and regular in observing ceremonies than hypocrites. God therefore chooses to be that, to make trial of our love to himself by that love of our brother, which he enjoins us to cultivate. This is the reason why, not here only, but in the epistle to the Romans, 13, 8, 10, love is called, quote, the fulfilling of the law, end quote, not that it excels, but that it proves the worship of God to be real. God, I have said, is invisible, but he represents himself to us in the brethren, and in their persons demands what is due to himself. Love to men springs

Starting point is 05:36:24 only from the fear and love of God, and therefore we need not wonder if, by a figure of speech, in which a part is taken for the whole, the effect include under it the cause of which it is the sign, but it would be wrong in any person to attempt to separate our love of God from our love of men. Thou shalt love thy neighbor. He who loves will render to every man his right, will do injury or harm to no man, will do good as far as lies in his power to all. For what else is included in the whole of the second table. This, too, is the argument employed by Paul in his epistle to the Romans 13.10. The word neighbor includes all men living, for we are linked together by a common nature, as Isaiah reminds us, quote,

Starting point is 05:37:18 that thou hide not thyself from thine own flesh. End quote. Isaiah 58, 7. The image of God ought to be particularly regarded as a sacred bond of union, but, for that very reason, no distinction is here made between friend and foe, nor can the wickedness of men set aside the right of nature. Quote, thou shalt love thy neighbor as thyself, end quote.

Starting point is 05:37:45 the love which men naturally cherish toward themselves ought to regulate our love of our neighbor. All the doctors of the sore bone are in the habit of arguing that, as the rule is superior to what it directs, the love of ourselves must always hold the first rank. This is not to interpret but to subvert our Lord's words. They are asses and have not even a spark of the love of their neighbor, for if the love of ourselves were the rule, it would follow that it is proper and holy and is the object of the divine approbation. But we shall never love our neighbors with sincerity, according to our Lord's intention, till we have corrected the love of ourselves. The two affections are opposite and contradictory, for the love of ourselves leads us to neglect

Starting point is 05:38:33 and despise others, produces cruelty, covetousness, violence, deceit, and all kindred vices, drives us to impatience and arms us with the desire of revenge. Our Lord therefore enjoins that it be changed into the love of our neighbor. 15. But if ye bite and devour one another. From the nature of the subject, as well as from the language employed, we may conjecture that the Galatians had disputes among themselves, for they differed about doctrine.

Starting point is 05:39:04 The apostle now demonstrates, from the result, how destructive such proceedings in the church must ultimately prove to be. False doctrine was probably a judgment from heaven upon their ambition, pride, and other offenses. This may be concluded from what frequently happens in the divine dispensations, as well as from an express declaration by the hand of Moses. Quote, thou shalt not hearken unto the words of that prophet, or that dreamer of dreams, for the Lord your God proveth you, to know whether ye love the Lord your God with all your heart and with all your soul."

Starting point is 05:39:42 End quote. Deuteronomy 13. 3. By biting and devouring, he means, I think, slanders, accusations, reproaches, and every other kind of offensive language, as well as acts of injustice arising either from fraud or violence. And what is the end of them to be consumed, while the tendency of brotherly love is to produce mutual protection and kindness. I wish we could always remember when the devil tempts us to dispute that the disagreement of members within the church can lead to nothing else than the ruin and consumption of the whole body.

Starting point is 05:40:19 How distressing, how mad is it, that we, who are members of the same body, should be leaked together of our own accord for mutual destruction. 16. This I say then. Now follows the remedy. The ruin of the church is no light evil, and whatever threatens it must be opposed with the most determined resistance. But how is this to be accomplished, by not permitting the flesh to rule in us, and by yielding ourselves to the direction of the Spirit of God? The Galatians are indirectly told that they are carnal, destitute of the Spirit of God,

Starting point is 05:40:55 and that the life which they lead is unworthy of Christians, for whence did their violent conduct towards each other proceed, but from there being guided by the lust of the flesh. This, he tells them, is an evidence that they do not walk according to the spirit. Ye shall not fulfill. We ought to mark the word fulfill, by which he means that, though the sons of God, so long as they groan under the burden of the flesh, are liable to commit sin, they are not its subjects or slaves, but make habitual opposition to its power. The spiritual man may be frequently assaulted by the lust of the flesh, but he does not fulfill them. He does not permit them to reign over him.

Starting point is 05:41:41 On this subject, it will be proper to consult the eighth chapter of the epistle to the Romans. 17. For the flesh lusteth. The spiritual life will not be maintained without a struggle. We are here informed of the nature of the difficulty which arises from our natural inclinations being opposed to the spirit. The word flesh, as we had occasion to observe, in expounding the epistle to the Romans, denotes the nature of man, for the limited application of it, which the sophists make to the lower senses, as they are called, is refuted by various passages, and the contrast between the two words puts an end to all doubt. The spirit denotes the renewed nature, or the grace of regeneration, and what else does the flesh mean but,

Starting point is 05:42:28 quote, the old man, end quote. Romans 6.6, Ephesians 422, Colossians 3.9. Disobedience and rebellion against the spirit of God pervade the whole nature of man. If we would obey the spirit, we must labor and fight and apply our utmost energy, and we must begin with self-denial. The compliment paid by our Lord to the natural inclinations of men amounts to this, that there is no greater agreement between them and righteousness than between fire and water. Where, then, shall we find a drop of goodness in man's free will, unless we pronounce that to be good, which is contrary to the spirit of God, quote, because the carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be.

Starting point is 05:43:21 Romans 8. 7. All the thoughts of the flesh are acts of enmity against God. so that ye cannot do the things that ye would. This refers unquestionably to the regenerate. Carnal men have no battle with depraved lusts, no proper desire to attain the righteousness of God. Paul is addressing believers, the things that ye would must mean not our natural inclinations,

Starting point is 05:43:48 but the holy affections which God bestows upon us by his grace. Paul therefore declares that believers, so long as they are in this life, whatever may be the earnestness of their endeavors do not obtain such a measure of success as to serve God in a perfect manner. The highest result does not correspond to their wishes and desires. I must again refer the reader for a more extended view of my sentiments on the subject to the exposition of the epistle to the Romans 7.15. 18. But if ye be led by the spirit. In the way of the Lord believers are apt to stumble, but let them not be discouraged because they are unable to satisfy

Starting point is 05:44:32 the demands of the law. Let them listen to the Consolitary Declaration of the Apostle, which is also found in other parts of his writings. Romans 6.14, ye are not under the law. Hence it follows that the performance of their duties is not rejected on account of their present defects, but is accepted in the sight of God, as if it had been in every respect perfect and complete. Paul is still perusing the controversy about freedom. The spirit is elsewhere, Romans 815, denominated by him, quote, the spirit of adoption, end quote. And when the spirit makes men free, he emancipates them from the yoke of the law, as if he had said, quote, is it your desire instantly to terminate the controversies in which you are now engaged?

Starting point is 05:45:22 Walk according to the spirit. You will then be free, from the dominion of the law, which will act only in the capacity of a kind advisor, and will no longer lay a restraint upon your consciences." Besides, when the condemnation of the law is removed, freedom from ceremonies follows as a necessary consequence, for ceremonies mark the condition of a slave. End of Section 23, read by David Ronald. Section 24 of Commentary on the Epistle of Paul the Apostle to the Galatius.

Starting point is 05:46:01 by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Verses 19 through 21. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envings, murders, drunkenness, revelings, and such like, of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God.

Starting point is 05:46:43 19. Now the works of the flesh are manifest. To obey the spirit and to oppose the flesh are two great objects which have been set before Christians, and for the attainment of which they have been urged to make the most strenuous exertions. In accordance with these views, he now draws a picture both of the flesh and of the spirit. If men knew themselves, they would not need this inspired declaration, for they are nothing but flesh, but such is the hypocrisy belonging to our natural state. We never perceive our depravity till the tree has been fully made known by its fruits, Matthew 716, Luke 644. The Apostle therefore now points out to us those sins against which we must fight in order that we may not live according to the flesh.

Starting point is 05:47:37 He does not indeed enumerate them all, and so he himself states at the conclusion of the list, but from those brought forward, the character of the remainder may be easily ascertained. Adultery and fornication are placed first. The next follows uncleanness, which extends to every species of unchastity. Leciviousness appears to, to be a subsidiary term for the Greek word, Aselgia, which is thus translated, is applied to those who lean wanton and dissolute lives. These four denote sins forbidden by the Seventh Commandment. The next mentioned is idolatry, which is here employed as a general term for services

Starting point is 05:48:20 grossly superstitious and openly practiced. Seven classes which immediately follow are closely allied, and other two are afterwards added, Anger and hatred differ chiefly in this, that anger is short and hatred is lasting. Emulations and envyings are the occasions of hatred, and the following distinction between them is stated by Aristotle in his second book on rhetoric. He who emulates is grieved that another should excel him, not because the virtue or worth of that person, in itself considered, gives him uneasiness, but because he would wish to be superior. The envious man has no desire to excel, but is grieved at the excellence of other men.

Starting point is 05:49:08 None, therefore, he tells us, but low and mean persons indulge in envy, while emulation dwells in lofty and heroic minds. Paul declares both to be diseases of the flesh. From anger and hatred arise variance, strife, seditions, and he even trace. the consequences so far as to mention murders in witchcraft. By revelings, he means a dissolute life and every kind of intemperance in the gratification of the palate. It deserves notice that heresies are enumerated among the works of the flesh, for it shows clearly that the word flesh is not confined, as the sophists imagine, to sensuality. What produces heresies but ambition, which

Starting point is 05:49:53 deals not with the lower senses, but with the highest facture. of the mind. He says that these works are manifest so that no man may think that he will gain anything by evading the question, for what avails it to deny that the flesh reigns in us if the fruit betrays the quality of the tree? 21, of which I tell you before. By this awful threatening, he intends not only to alarm the Galatians, but likewise to glance indirectly at the false apostles, who had laid aside the far more. valuable instruction and spent their time in disputing about ceremonies. He instructs us, by his example, to press those exhortations and threatenings, agreeably to the words of the prophet,

Starting point is 05:50:39 quote, cry aloud, spare not, proclaim to my people their sins. End quote. Isaiah 58, 1. What can be conceived more dreadful than that men should walk after the flesh and shut themselves out from the kingdom of God? Who will dare, to treat lightly the, quote, abominable things which God hates, end quote, Jeremiah 44, 4. But in this way, we shall be told, all are cut off from the hope of salvation, for who is there that is not chargeable with some of those sins? I reply, Paul does not threaten that all who have sinned, but that all who remain impenitent shall be excluded from the kingdom of God. The saints themselves often fall into grievous sins, but they return to the path of righteousness,

Starting point is 05:51:30 quote, that which they do, they allow not, end quote. Romans 7, 15. And therefore, they are not included in this catalog. All threatenings of the judgments of God call us to repentance. They are accompanied by a promise that those who repent will obtain forgiveness. But if we continue, obstinate, they remain as a testimony from heaven against us. us. They who do such things shall not inherit the kingdom of God. The word chloronamine signifies to possess by hereditary right, for by no right but that of adoption, as we have seen in other passages do we obtain eternal life. End of section 24, read by David Ronald. section 25 of commentary on the epistle of Paul the Apostle to the Galatians by John Calvin,

Starting point is 05:52:29 translated by Reverend William Pringle. This Libravox recording is in the public domain. Verses 22 through 26. But the fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance, against such there is no law, and they that our Christ have crucified the flesh with the affections and lust. If we live in the spirit, let us also walk in the spirit. Let us not be desirous of vain glory, provoking one another, envying one another.

Starting point is 05:53:04 22. But the fruit of the spirit. In the former part of the description, he condemned the whole nature of man as producing nothing but evil and worthless fruits. He now informs us that all virtues, all proper and well-werects, all-proper and well-werects, regulated affections proceed from the Spirit, that is, from the grace of God, and the renewed nature which we derive from Christ. As if he had said, quote, nothing but what is evil comes from man, nothing good comes but from the Holy Spirit. End quote. There have often appeared in unrenued

Starting point is 05:53:39 men remarkable instances of gentleness, integrity, temperance, and generosity, but it is certain that all were but specious disguises. Curious and Fabricius were distinguished for courage. Cato for temperance. Scipio for kindness and generosity. Fabius for patience. But it was only in the sight of men and as members of civil society

Starting point is 05:54:05 that they were so distinguished. In the sight of God, nothing is pure but what proceeds from the fountain of all purity. Joy does not hear, I think, denote that, Joy in the Holy Ghost, end quote, Romans 1417, of which he speaks elsewhere, but that cheerful behavior towards our fellow men, which is the opposite of moroseness. Faith means truth, and is contrasted with cunning, deceit, and falsehood, as peace is with quarrels

Starting point is 05:54:36 and contentions. Long-suffering is gentleness of mind, which disposes us to take everything in good part and not to be easily offended. The other terms require no explanation, for the dispositions of the mind must be learned from the outward conduct. But if spiritual men are known by their works, what judgment, it will be asked, shall we form of wicked men and idolaters

Starting point is 05:55:01 who exhibited an illustrious resemblance of all the virtues, for it is evident from their works that they were spiritual? I reply, as all the works of the flesh do not appear openly in a carnal man, but his carnality is discovered by one or another vice, so a single virtue will not entitle us to conclude that a man is spiritual. Sometimes it will be made evident by other vices that sin reigns in him, and this observation may be easily applied to all the cases which I have enumerated. 23. Against such, there is no law. Some understand these words as meaning simply that the law is not directed against good work. quote, from evil manners have sprung good laws, end quote. But Paul's real meaning is deeper and less obvious, namely that, where the spirit reigns, the law has no longer any dominion. By molding

Starting point is 05:55:58 our hearts to his own righteousness, the Lord delivers us from the severity of the law, so that our intercourse with himself is not regulated by its covenant, nor our consciences bound by its sentence of condemnation. Yet the law continues to teach and exhortinges, and thus performs its own office, but our subjection to it is withdrawn by the spirit of adoption. He thus ridicules the false apostles, who, while they enforced subjection to the law, were not less eager to release themselves from its yoke. The only way he tells us, in which this is accomplished, is, when the spirit of God obtains dominion, from which we are led to conclude that they had no proper regard to spiritual

Starting point is 05:56:44 righteousness. 24. And they that are Christ. He adds this, in order to show that all Christians have renounced the flesh and therefore enjoy freedom. While he makes the statement, the apostle reminds the Galatians what true Christianity is so far as relates to the life, and thus guards them against a false profession of Christianity. The word, crucified, is employed to point out that the mortification of the flesh is the effect. of the cross of Christ. This work does not belong to man. By the grace of Christ, quote, we have been planted together in the likeness of his death, end quote, Romans 6, 5, that we no longer might live unto ourselves. If we are buried with Christ by true self-denial and by the destruction of the old man,

Starting point is 05:57:36 we shall then enjoy the privilege of the sons of God. The flesh is not yet indeed entirely destroyed, but it has no right to exercise dominion and ought to yield to the spirit. The flesh and its lus are a figure of speech of exactly the same import with the tree and its fruits. The flesh itself is the depravity of corrupt nature from which all evil actions proceed. Matthew 1519, Mark 721. Hence it follows that the members of Christ have caused to complain if they are still held to be in bondage to the law, from which all who have been regenerated by his spirit are set free. 25. If we live in the spirit.

Starting point is 05:58:21 According to his usual custom, the apostle draws from the doctrine a practical exhortation. The death of the flesh is the life of the spirit. If the spirit of God lives in us, let him govern our actions. There will always be many persons daring enough to make a false boast of living in the spirit, but the Apostle challenges them to a proof of the fact. As the soul does not remain idle in the body, but gives motion and vigor to every member and part, so the Spirit of God cannot dwell in us

Starting point is 05:58:54 without manifesting himself by the outward effects. By the life is here meant the inward power, and by the walk, the outward actions. The metaphorical use of the word walk, which frequently occurs, describes works as evidences of the Spirit. spiritual life. 26. Let us not be desirous of vain glory.

Starting point is 05:59:16 The special exhortations, which were addressed to the Galatians, were not more necessary for them than they are adapted to our own time. Of many evils existing in society at large, and particularly in the church, ambition is the mother. Paul therefore directs us to guard against it, for the vain glory. Kenodoxia, of which he speaks is nothing else than a ambition, philemia, or the desire of honor, by which every one desires to excel all others. The heathen philosophers do not condemn every desire of glory, but among Christians, whoever is

Starting point is 05:59:55 desirous of glory departs from true glory, and therefore is justly charged with idle and foolish ambition. It is not lawful for us to glory, but in God alone. Every other kind of glorying is pure vanity. Mutual provocations and envyings are the daughters of ambition. He who aspires to the highest rank must of necessity envy all others, and disrespectful, biting, stinging language is the unavoidable consequence. End of Section 25, read by David Ronald. Section 26 of commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Librevox recording is in the public domain. Chapter 6, verses 1 through 5. Brethren, if a man be overtaken in a fault, ye which are spiritual restore such an one

Starting point is 06:00:58 in the spirit of meekness, considering thyself lest thou also be tempted. Bear ye one another's burdens, and so fulfill the law of Christ. For if a man think himself to be something, when he is nothing, he deceiveth himself. But let every man prove his own work, and then shall he have rejoicing in himself alone, and not in another, for every man shall bear his own burden. One, brethren, if a man be overtaken in any fault. Ambition is a serious and alarming evil, but a hardly less injury is frequently done by unseasonable and excessive severity, which, under the plausible name of zeal, springs in many

Starting point is 06:01:43 instances from pride and from dislike and contempt of the brethren. Most men sees on the faults of brethren as an occasion of insulting them and of using reproachful and cruel language. Were the pleasure they take in a braiding equaled by their desire to produce amendment, they would act in a different manner. Reproof, and often sharp, and severe reproof must be administered to offenders. But while we must not shrink from a faithful testimony against sin, neither must we omit to mix oil with the vinegar. We are here taught to correct the faults of brethren in a mild manner, and to consider no rebukes as partaking a religious and Christian character which do not breed the spirit of meekness. To gain this object, he explains the design

Starting point is 06:02:32 of pious reproofs, which is to restore him who has fallen, to place him in his former condition. That design will never be accomplished by violence, or by a disposition to accuse, or by fierceness of manner or language, and consequently, we must display a gentle and meek spirit if we intend to heal our brother, and lest any man should satisfy himself with assuming the outward form, he demands the spirit of meekness, for no man. is prepared for chastising a brother till he has succeeded in acquiring a gentle spirit.

Starting point is 06:03:08 Another argument for gentleness in correcting brethren is contained in the expression, quote, if a man be overtaken, end quote. If he has been carried away through want of consideration or through the cunning arts of a deceiver, it would

Starting point is 06:03:24 be cruel to treat such a man with harshness. Now, we know that the devil is always lying in weight, and has a thousand ways of leading us astray. When we perceive a brother to have transgressed, let us consider that he has fallen into the snares of Satan, let us be moved with compassion, and prepare our minds to exercise forgiveness. But offenses and falls of this description must undoubtedly be distinguished from deep-seated crimes accompanied by deliberate and obstinate disregard of the authority of God.

Starting point is 06:03:57 Such a display of wicked and perverse disobedience to God must be visited with greater severity, for what advantage would be gained by gentle treatment? The particle, if also, Iya and Kai, implies that not only the weak who have been tempted, but those who have yielded to temptation, shall receive forbearance, ye who are spiritual. This is not spoken in irony, for, however spiritual they might be, Still, they were not wholly filled with the spirit. It belongs to such persons to raise up the fallen. To what better purpose can their superior attainments be applied

Starting point is 06:04:38 than to promote the salvation of the brethren? The more eminently any man is endowed with divine grace, the more strongly is he bound to consult the edification of those who have been less favored. But such is our folly, that in our best duties we are apt to fail, and therefore need exhortation which the apostle gives to guard against the influence of carnal views, considering thyself. It is not without reason that the apostle passes from the plural to the singular number. He gives weight to his admonition, which he addresses each person individually,

Starting point is 06:05:15 and bids him look carefully into himself. Quote, whoever thou art that takest upon thee, the office of reproving others, look to thyself. end quote. Nothing is more difficult than to bring us to acknowledge or examine our own weakness. Whatever may be our acuteness in detecting the faults of others, we do not see, as the saying is, quote, the wallet that hangs behind our own back, end quote, and therefore to rouse us to greater activity, he employs the singular number. These words may admit of two senses, as we acknowledge that we are liable to sin, we more willingly grant that forgiveness to others which, in our turn, we expect will be extended to us. Some interpret them in this manner, quote, thou who are to sinner,

Starting point is 06:06:06 and needest the compassion of thy brethren, oughtest not to show thyself fierce and implacable to others, but I would rather choose to expound them as a warning given by Paul, that, in correcting others, we should not ourselves commit sin. There is a danger here which deserves our most careful attention and against which it is difficult to guard, for nothing is more easy than to exceed the proper limits. The word tempt, however, may very properly be taken in this passage as extended to the whole life. Whenever we have occasion to pronounce censure, let us begin with ourselves, and, remembering our own weakness, let us be indulgent to others. Two, bear ye one another's burdens. The weaknesses, or sins, under which we groan, are called

Starting point is 06:06:57 burdens. This phrase is singularly appropriate in an exhortation to kind behavior, for nature dictates to us that those who bend under a burden ought to be relieved. He enjoins us to bear the burdens. We must not indulge or overlook the sins by which our brethren are pressed down, but relieve them, which can only be done by mild and friendly correction. There are many adulterers and thieves, many wicked and abandoned characters of every description, who would willingly make Christ an accomplice in their crimes. All would choose to lay upon believers the task of bearing their burdens. But as the apostle had immediately before exhorted us to restore a brother, the manner in which Christians are required to bear one another's

Starting point is 06:07:44 burdens cannot be mistaken, and so fulfill the law of Christ. The word law, when applied here to Christ, serves the place of an argument. There is an implied contrast between the law of Christ and the law of Moses. Quote, if you are very desirous to keep a law, Christ enjoins on you a law which you are bound to prefer to all others, and that is, to cherish kindness towards each other. He who has not this has nothing. On the other hand, he tells us that, when everyone compassionately assists his neighbor, the law of Christ is fulfilled, by which he intimates that everything which does not proceed from love is superfluous, for the composition of the Greek word. Anaplorosate conveys the idea of what is absolutely perfect. But as no man performs in every

Starting point is 06:08:39 respect what Paul requires, we are still at a distance from perfection. He who comes the nearest to it with regard to others is yet far distant with respect to God. 3. For if a man think himself. There is an ambiguity in the construction, but Paul's meaning is clear. Phrase, when he is nothing, appears at first viewed to mean, quote, if any person who is in reality nothing claims to be something, end quote, as there are many men of no real worth who are related by a foolish admiration of themselves. But the meaning is more general and may be thus expressed. Quote, since all men are nothing, he who wishes to appear something and persuades himself that he is somebody deceives himself. First, then, he declares that we are nothing, by which he means

Starting point is 06:09:31 that we have nothing of our own, of which we have a right to boast, but are destitute of everything good, so that all our glorying is mere vanity. Secondly, he infers that they who claim something as their own deceive themselves. Now, since nothing excites our indignation, more than that others should impose upon us, it argues the height of folly that we should willingly impose upon ourselves. This consideration will render us much more candid to others. Whence proceeds fierce insult or haughty sternness, but from this, that everyone exalts himself in his own estimation and proudly despises others. Let arrogance be removed, and we shall all discover the greatest modesty in our conduct towards each other. Four, but let every man prove his own work. By a powerful blow, Paul has already

Starting point is 06:10:27 struck down the pride of man, but it frequently happens that, by comparing ourselves with others, the low opinion which we form of them leads us to entertain a high opinion of ourselves. Paul declares that no such comparison ought to be allowed. Let no man, he says, measure himself by the standard of another, or please himself with thought, that others appear to him less worthy of approbation. Let him lay aside all regard to other men,

Starting point is 06:10:57 examine his own conscience, and inquire what is his own work. It is not what. what we gain by detracting from others, but what we have without any comparison that can be regarded as true praise. Some consider Paul to be speaking in irony, quote, thou flatterth thyself by a comparison with the faults of others, but if thou wilt consider who thou art, thou wilt enjoy the praise, which is justly due to thee." End quote. In other words, no praise whatever shall be thine, because there is no man by whom the smallest portion of praise is really deserved. In conformity with this view, the words that follow,

Starting point is 06:11:37 every man shall bear his own burden, are supposed to mean that it is usual for every man to bear his own burden. But the plain and direct sense of the words agrees better with the Apostle's reasoning, quote, with respect to thyself alone, and not by comparison with others, that wilt have praise. I am well aware that the next sentence, which annihilates all the glory of man, has been regarded as justifying the ironical interpretation. But the glorying of which this passage treats is that of a good conscience in which the Lord allows

Starting point is 06:12:11 his people to indulge, and which Paul elsewhere expresses in very animated language, quote, Paul earnestly, beholding the council, said, men and brethren, I have lived in all good conscience before God until this day. End quote. Acts 23, 1. This is nothing more than an acknowledgement of divine grace, which reflects no praise whatever on man, but excites him to give God the glory. Such a reason for glorifying do the godly find in themselves, and they ascribe it not to their own merits, but to the riches of the grace of God. Quote, for our rejoicing is this, the testimony of a good conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we have had had,

Starting point is 06:12:59 our conversation in the world." End quote. 2 Corinthians 112. Our Lord himself instructs us, quote, But thou, when thou prayest, enter into thy closet, and when thou hast shut thy door, pray to thy father who is in secret, and thy father, who seeth in secret, shall reward thee openly. End quote. Matthew 6. 6. Strictly speaking, he makes no assertion, but leads us to conclude, that, when a man is valued for his own worth and not for the baseness of others, the praise is just and

Starting point is 06:13:33 substantial. The statement is therefore conditional, and imports that none are entitled to be regarded as good men, who are not found to be so, apart from the consideration of others. 5. For every man shall bear his own burden. To destroy sloth and pride, he brings before us the judgment of God, in which every individual for himself, and without a comparison with others, will give an account of his life. It is thus that we are deceived. For, if a man who has but one eye is placed among the blind, he considers his vision to be perfect, and a tawny person among negroes thinks himself white. The apostle affirms that the false conclusions to which we are thus conducted will find no place in the judgment of God, because there, every one will bear his own

Starting point is 06:14:24 burden, and none will stand acquitted by others from their own sins. This is the true meaning of the words. End of Section 26, read by David Ronald. Section 27 of commentary on the epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recordings in the public domain. Verses 6 through 10. Let him that is taught in the word, communicate unto him that teacheth in all good things. Be not deceived, God is not mocked.

Starting point is 06:15:05 For whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption. But he that soweth to the spirit, shall of the spirit reap life everlasting. And let us not be weary and well-doing, for in due season we shall reap if we faint not. As we have therefore opportunity,

Starting point is 06:15:28 let us do good unto all men, especially unto them, who are of the household of faith. 6. Let him that is taught in the Word. It is probable that the teachers and ministers of the word were at that time neglected. This showed the basest in gratitude. How disgraceful is it to defraud of their temporal support those by whom our souls are fed, to refuse an earthly recompense to those from whom we receive heavenly benefits. But it is, and always has been, the disposition of the world, freely to bestow on the ministers of Satan every luxury, and hardly to supply godly pastors with necessary food. Though it does not become us to indulge too much in complaint, or to be too tenacious of our rights, yet Paul found himself called upon to exhort the Galatians

Starting point is 06:16:22 to perform this part of their duty. He was the more ready to do so, because he had no private interest in the matter, but consulted the universal benefit of the church without any regard to his own advantage. He saw that the ministers of the word were neglected, because the word itself was despised, for if the word be truly esteemed, its ministers will always receive kind and honorable treatment. It is one of the tricks of Satan to defraud godly ministers of support, that the church may be deprived of such ministers. An earnest desire to preserve a gospel ministry led to Paul's recommendation that proper attention should be paid to good and faithful pastors.

Starting point is 06:17:07 The word is here put by way of evidence, Kat, Exochon, for the doctrine of godliness. Support is declared to be due to those by whom we are taught in the word. Under this designation, the papal system supports idle bellies of dumb men and fierce wild beasts who have nothing in common with the doctrine of Christ, in all good things. He does not propose that no limit should be set to their worldly enjoyments or that they should revel in superfluous abundance,

Starting point is 06:17:38 but merely that none of the necessary support, ports of life should be withheld. Ministers ought to be satisfied with moderate fare, and the danger which attends pomp and luxury ought to be prevented. To supply their real necessities, let believers cheerfully devote any part of their property that may be required for the services of devout and holy teachers. What return will they make for the invaluable treasure of eternal life, which is communicated to them by the preaching of those men? 7. God is not mocked. The design of this observation is to reply to the dishonest excuses which are frequently pleaded. One alleges that he has a family to support, and another asserts that he has

Starting point is 06:18:24 no superfluity of wealth to spend in liberality or profusion. The consequence is that, while such multitudes withhold their aid, the few persons who do their duty are generally unable to contribute the necessary support. These apologies Paul utterly rejects for a reason which the world little considers that this transaction is with God. The supply of a man's bodily wants is not the sole question, but involves the degree of our regard for Christ and his gospel. This passage contains evidence that the custom of treating faithful ministers with scorn did not originate in the present day, but their wicked taunts will not pass unpunished. for whatsoever a man soweth. Our liberality is restrained by the supposition that whatever passes

Starting point is 06:19:15 into the hands of another is lost to ourselves, and by the alarm we feel about our own prospects in life. Paul meets these views by a comparison drawn from seed time, which, he tells us, is a fit representation of acts of beneficence. On this subject, we had occasion to speak in expounding the second epistle to the Corinthians, where the same metaphor was employed. Happy would it be for us if this truth were deeply impressed upon our minds, how very gladly would we spend and be spent? Second Corinthians 12, 15, for the good of our neighbors, encouraged by the hope of the coming harvest. No operation is more cheerfully performed by husbandman than throwing the seed into the ground. They are enabled to wait with patience during nine months of the year by the expectation of reaping a

Starting point is 06:20:10 corruptible harvest, while our minds are not properly affected by the hope of a blessed immortality. 8. For he that soweth to his flesh. Having stated the general sentiment, he now divides it into parts. To sow to the flesh is to look forward to the wants of the present life, without any regard to a future life. They who do this will gather fruit corresponding to the seed which they have sown, will heap up that which shall miserably perish. To sow in the flesh, Seminare in Karnay, is supposed by some meant mean indulgence in the lusts of the flesh,

Starting point is 06:20:50 and corruption to mean destruction. But the former exposition agrees better with the context. In departing from the old translation and from Erasmus, I have not acted rashly. The Greek words, Ho, Spiron, East Ten, Sarka, Heroto, literally signify, He that soweth into his flesh.

Starting point is 06:21:12 And what else does this mean, but to be so entirely devoted to the flesh, as to direct all our thoughts to its interests or convenience? But he that soweth to the spirit. By the spirit, I understand the spiritual life, to which they are said to sow, whose views are directed more to heaven than to earth,

Starting point is 06:21:31 and whose life is regulated by the desire of reaching the kingdom of God. From their spiritual employments, they will reap in heaven incorruptible fruit. Those employments are denominated, spiritual, on account of their end, though in some respects they are external and relate to the body, as in the very case now under consideration of supporting pastors. If the Papists shall endeavor, in their usual manner, to build upon these words the righteousness of works, we have already shown how easily their absurdities may be exposed.

Starting point is 06:22:06 Though eternal life is a reward, it does not follow either that we are justified by works or that works are meritorious of salvation. The undeserved kindness of God appears in the very act of honoring the works which His grace has enabled us to perform by promising to them a reward to which they are not entitled. Is a more complete solution of the question demanded? 1. We have no good works which God rewards, but those which we derive from His grace.

Starting point is 06:22:37 2. The good works which we perform by the guidance and direction of the Holy Spirit are the fruits of that adoption which is an act of free grace. 3. They are not only unworthy of the smallest and most inconsiderable reward, but deserve to be wholly condemned, because they are always stained by many blemishes, and what have pollutions to do with the presence of God? 4. Though a reward had been a thousand times promised to works, yet it is not due but by fulfilling the condition of obeying the law perfectly, and how widely distant are we all from that perfection? Let Papus now go and attempt to force their way into heaven by the merit of works.

Starting point is 06:23:20 We cheerfully concur with Paul, and with the whole Bible, in acknowledging that we are unable to do anything but by the free grace of God, and yet that the benefits resulting from our works receive the name of a reward. 9. Let us not be weary in well-doing. Well-doing, Callon does not simply mean doing our duty, but the performance of acts of kindness, and has a reference to men. We are instructed not to be weary in assisting our neighbors, in performing good offices, and in exercising generosity. This precept is highly necessary, for we are naturally reluctant to discharge the duties of brotherly love, and many unpleasant occurrences arise by which the ardor of the best-disposed persons is apt to be

Starting point is 06:24:07 cooled. We meet with many unworthy and many ungrateful persons. The vast number of necessitous cases overwhelms us, and the applications which crowd upon us from every quarter exhaust our patience. Our warmth is abated by the coolness of other men. In short, the world presents innumerable hindrances, which tend to lead us aside from the right path. Most properly, therefore, does Paul admonish us not to relax through weariness, if we faint not. That is, we shall reap the fruit which God promises if we persevere to the end, Matthew 10. 22. Those who do not persevere resemble indolent husbandmen, who, after plowing and sewing, leave the work unfinished and neglect to take the necessary precautions for protecting the seed from being

Starting point is 06:24:59 devoured by birds, or scorched by the sun, or destroyed by cold. It is to no purpose that we begin to do good if we do not press forward to the goal. In due season, let no man from a wish to gather the fruit in this life, or before its proper time, deprive himself of the spiritual harvest. The desires of believers must be both supported and restrained by the exercise of hope and patience. 10. While we have opportunity. The metaphor is still pursued. Every season is not adapted to tillage and sewing. Active and prudent husbandmen will observe the proper season and will not indolently allow it to pass unimproved. Since, therefore, God has set apart the whole of the present life for plowing and sewing, let us avail ourselves of the season. Last, through our negligence,

Starting point is 06:25:55 it may be taken out of our power. Beginning with liberality, to ministers of the gospel, Paul now makes a wider application of his doctrine and exhorts us to do good to all men, but recommends to our particular regard the household of faith, or believers, because they belong to the same family with ourselves. This similitude is intended to excite us to that kind of communication which ought to be maintained among the members of one family. There are duties which we owe to all men arising out of a common nature, but the tie of a more sacred relationship, established by God himself, binds us to believers. End of Section 27, read by David Ronald.

Starting point is 06:26:45 Section 28 of Commentary on the Epistle of Paul the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Versus 11 through 13. Ye see how large a letter I have written unto you with mine own hand. As many as desired to make a fair show in the flesh, they constrain you to be circumcised, only lest they should suffer persecution for the cross of Christ.

Starting point is 06:27:15 For neither they themselves who are circumcised keep the law, but desire to have you circumcised that they may, glory in your flesh. 11. Ye see. The meaning of the Greek verb, IDETA, is so far doubtful that it may be taken either in the imperative or indicative mood, but the force of the passage is little, if at all, affected, to convince the Galatians more fully of his anxiety about them, and at the same time to ensure their careful perusal, he mentions that this long epistle had been written with his own hand. The greater the toil to which he had submitted on their account, the stronger were their inducements to read it, not in a superficial manner, but with the closest attention.

Starting point is 06:28:02 12. As many as desire to make a fair show in the flesh. Such men pay no regard to edification, but are guided by an ambitious desire to hunt after popular applause. The Greek verb, Euprosoposi, is highly expressive, and denotes the kind looks. and address which were assumed for the purpose of pleasing. He charges the false apostles with ambition, as if he had said, quote, when those men lay circumcision upon you as a necessary burden, do you wish to know what sort of persons they are,

Starting point is 06:28:38 what are the objects of their regard or pursuit? You are mistaken if you imagine that they are at all influenced by godly zeal. To gain or preserve the favor of men is the object they have in view in offering this bribe. End quote. It was because they were Jews that they adopted this method of retaining the goodwill,

Starting point is 06:28:59 or at least allaying the resentment of their own nation. It is the usual practice of ambitious men meanly to fawn on those from whose favor they hope to derive advantage and to insinuate themselves into their good graces, that, when better men have been displaced,

Starting point is 06:29:18 they may enjoy the undivided power, This wicked design he lays open to the Galatians in order to put them on their guard, only lest they should suffer persecution. The pure preaching of the gospel is again designated the cross of Christ, but there is likewise an allusion to their favorite scheme of resolving to preach Christ without the cross. The deadly rage by which the Jews were animated against Paul arose from their being unable to endure and neglect of ceremony. To avoid persecution, those men flattered the Jews. Yet after all, if they had themselves kept the law, their conduct might have been suffered. On the contrary, they disturbed the whole church for the sake of their personal ease, and scruple not to lay a tyrannical yoke on the consciences of men that they might be entirely freed from bodily uneasiness. A dread of the cross led them

Starting point is 06:30:18 to corrupt the true preaching of the cross. 13. For neither they who hold by circumcision keep the law. The old version, An Erasmus, translate thus, who are circumcised. But Paul appears to me to refer to teachers only, and for this reason, I would prefer to render the words, those who hold by circumcision, which would not include all circumcised persons, and thus would avoid ambiguity. The meaning is, quote, it is not

Starting point is 06:30:48 from a strong attachment to the law that they bind you with a yoke of ceremonies. For, even with their own circumcision, they do not keep the law. It is no doubt, under the pretext of the law, that they require you to be circumcised. But, though they have themselves being circumcised, they do not perform what they enjoin upon others." When he says, indeed, that they do not keep the law, it is doubtful whether he refers to the whole law or to ceremonies. Some understand him as saying that the law is an intolerable burden, and therefore they do not satisfy its demands, but he rather insinuates against them a charge of insincerity.

Starting point is 06:31:30 Because, except when it suited their own designs, they found themselves at liberty to despise the law. Even now, this disease rages everywhere with virulence. You will find many who are prompted more by ambition than by conscience to defend the tyranny of the papal system. I speak of our courtly apostles, who are attracted by the smell of a kitchen, and who pronounce, with an air of authority, that the decrees of the Holy Church of Rome must be observed with reverence. And what is their own practice all the while? They pay no more regard to any decisions of the Roman Sea than to the braying of an ass,

Starting point is 06:32:11 but they take care to avoid personal risk. In short, Paul had the same kind of controversy with those impostors as we now have with hypocritical professors of the gospel, who hold out to us a monstrous union between Christ and the Pope. Paul therefore declares that they are not acting the part of honest men, and that they have no other object in enjoining circumcision than to boast to the Jews of the converts they have made, such is the import of the words that they may glory in your flesh. Quote, they wish to triumph over you and to gratify their own desire of applause by offering up your mutilated flesh to the false zealots of the law as a token of peace and harmony, end quote.

Starting point is 06:32:59 End of Section 28, read by David Ronald. Section 29 of Commentary on the Epistle of Paul, the Apostle to the Galatians by John Calvin, translated by Reverend William Pringle. This Libervox recording is in the public domain. Versus 14 through 19. But God forbid that I should glory save in the cross of our Lord, Jesus Christ, by whom the world is crucified unto me,

Starting point is 06:33:31 and I unto the world. For in Christ Jesus, neither circumcision availeth anything nor uncircumcision, but a new creature. And as many as walk according to this rule, peace beyond them and mercy and upon the Israel of God. From henceforth let no man trouble me, for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen.

Starting point is 06:33:59 Unto the Galatians written from Rome. 14. But God forbid that I should glory. The designs of the false apostles are here contrasted with his own sincerity, as if he had said, quote, To avoid being compelled to bear a cross, they deny the cross of Christ, purchase with your flesh the applause of men, and end by triumphing over you. But my triumph and my glory are in the cross of the Son of God. If the Galatians had not been utterly destitute of common sense, ought they not to have held in abhorrence the men whom they beheld making sport of their dangerous condition. To glory in the cross of Christ.

Starting point is 06:34:43 is to glory in Christ crucified, but something more is implied. In that death, so full of disgrace and ignominy, which God himself has pronounced to be accursed, and which men are wont to view with abhorrence and shame, in that death, he will glory because he obtains an it perfect happiness. Where man's highest good exists, there is his glory. But why does not Paul seek it elsewhere? Though salvation is held out to us in the cross of Christ, what does he think of his resurrection? I answer, in the cross, redemption in all its parts is found, but the resurrection of Christ does not lead us away from the cross, and let it be carefully observed that every other kind of glorying is rejected by him as nothing short of a capital offense. Quote, may God protect us from such a fearful calamity. End quote. Such is the import of the

Starting point is 06:35:40 phrase which Paul constantly employs, God forbid, by which the world is crucified. As the Greek word for cross, Starros, is masculine, the relative pronoun may be either rendered by whom or by which, according as we refer it to Christ or to the cross. In my opinion, however, it is more proper to apply it to the cross, for by it strictly we die to the world. But what is the meaning of the world. It is unquestionably contrasted with the new creature. Whatever is opposed to the spiritual kingdom of Christ is the world, because it belongs to the old man, or, in a word, the world is the object and aim of the old man. The world is crucified to me. This exactly agrees with the language which he employs on another occasion, quote, but what things were gained to me, those I counted

Starting point is 06:36:36 loss for Christ, yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ, Jesus, my Lord, for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ." "...Flippians 3, 7, 8." To crucify the world is to treat it with contempt and disdain. He adds an eye unto the world. By this he means that he regarded himself as unworthy to be taken into the account. count, and indeed, as utterly annihilated, because this was a matter with which a dead man had nothing

Starting point is 06:37:14 to do. At all events, he means that by the mortification of the old man, he had renounced the world. Some take his meaning to be, quote, if the world looks upon me as abhorred and excommunicated, I consider the world to be condemned and accursed, end quote. This appears to me to be overstrained, but I leave my readers to judge. 15. For in Christ Jesus. The reason why he is crucified to the world, and the world to him, is that in Christ, to whom he is spiritually united, nothing but a new creature is of any avail. Everything else must be dismissed, must perish.

Starting point is 06:37:53 I refer to those things which hinder the renewing of the spirit. Quote, if any man be in Christ, says he, let him be a new creature. end quote, 2 Corinthians 517. That is, if any man wishes to be considered as belonging to the kingdom of Christ, let him be created anew by the spirit of God, let him not live any longer to himself or to the world, but let him be raised up to newness of life, Romans 6.4. His reasons for concluding that neither circumcision nor uncircumcision is of any importance have been already considered.

Starting point is 06:38:29 the truth of the gospel swallows up and brings to naught all the shadows of the law. 16. And as many as walk according to this rule. Quote, may they enjoy all prosperity and happiness. This is not merely a prayer in their behalf, but a token of approbation. His meaning, therefore, is that those who teach this doctrine are worthy of all esteem and regard, and those who reject it do not deserve to be heard. The word rule denotes the regular and habitual course which all godly ministers of the gospel ought to pursue. Architects employ a model in the erection of buildings to assist them in preserving the proper form and just proportions.

Starting point is 06:39:13 Such a model, canona, does the apostle prescribe to the ministers of the word who are to build the church, quote, according to the pattern shown to them, end quote. Hebrews 8.5. Faithful and upright teachers, and all who allow themselves to conform to this rule, must derive singular encouragement from this passage, in which God, by the mouth of Paul, pronounces on them a blessing. We have no cause to dread the thunders of the Pope if God promises to us from heaven, peace, and mercy. The word walk may apply both to a minister and to his people, though it refers chiefly to ministers. The future tense of the verb, Hosoi-Stoy-Sosin,

Starting point is 06:39:59 as many as shall walk, is intended to express perseverance. And upon the Israel of God, this is an indirect ridicule of the vain boasting of the false apostles who vaunted of being the descendants of Abraham according to the flesh. There are two classes who bear this name,

Starting point is 06:40:19 a pretended Israel, which appears to be, so in the sight of men and the Israel of God. Circumcision was a disguise before men, but regeneration is a truth before God. In a word, he gives the appellation of the Israel of God to those whom he formerly denominated the children of Abraham by faith, Galatians 329, and thus includes all believers, whether Jews or Gentiles, who were united into one church. On the contrary, the name and lineage are the sole boast of Israel according to the flesh, and this led the apostle to argue in the epistle to the Romans that, quote, they are not all Israel, which are of Israel, neither because they are the seat of Abraham, are they all children. End quote, Romans 9, 6, 7. 17. Let no man trouble me. He now speaks with

Starting point is 06:41:13 the voice of authority for restraining his adversaries and employs language which his high rank fully authorized, quote, let them cease to throw hindrances in the course of my preaching, end quote. He was prepared for the sake of the church to encounter difficulties, but does not choose to be interrupted by contradiction. Let no man trouble me, let no man make opposition to obstruct the progress of my work. As to everything else, to a lopu, that is, as to everything besides the new creature, quote, this one thing is enough for me. Other matters are of no importance, and give me no concern. Let no man question me about them."

Starting point is 06:41:56 He thus places himself above all men, and allows to none the power of attacking his ministry. Literally, the phrase signifies as to the rest of the remainder, which Erasmus, in my opinion, has improperly applied to time, for I bear in my body the marks of the Lord Jesus. This accounts for his bold, authoritative language, and what were those marks? imprisonment, chains, scorging, blows, stoning, and every kind of injurious treatment which he had incurred in bearing testimony to the gospel. Earthly warfare has its honors in conferring which a general holds out to public view the bravery of a soldier. So Christ our leader has his own marks of which he makes abundant use, for conferring on some of his followers, a high distinction.

Starting point is 06:42:46 These marks, however, differ from the other in one important respect, that they partake of the nature of the cross and in the sight of the world are disgraceful. This is suggested by the word translated, Marx, Stigmata, for it literally denotes the marks with which barbarian slaves or fugitives or malfactors were usually branded. Paul, therefore, can hardly be said to use a figure when he boasts of shining in those marks with which Christ is accustomed to honor his most distinguished soldiers, which in the eye of the world were attended by shame and disgrace, but which before God and the angels surpass all the honors of the world.

Starting point is 06:43:29 18. The grace of our Lord Jesus Christ be with your spirit. His prayer is not only that God may bestow upon them his grace in large measure, but that they may have a proper feeling of it in their hearts. then only is it truly enjoyed by us when it comes to our spirit. We ought therefore to entreat that God would prepare in our souls a habitation for his grace. Amen. End of Section 29, read by David Ronald. End of commentary on the Epistle of Paul, the Apostle to the Galatians by John Calvin,

Starting point is 06:44:05 translated by Reverend William Pringle.

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