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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Galatians 4:12–16. His two-level outline is real structure in the source text, so it is rendered as structure.
That these Christians might be the more ashamed of their defection from the truth of the gospel which Paul had preached to them, he here reminds them of the great affection they formerly had for him and his ministry, and puts them upon considering how very unsuitable their present behaviour was to what they then professed. And here we may observe,
I.How affectionately he addresses himself to them.
He styles them brethren, though he knew their hearts were in a great measure alienated from him. He desires that all resentments might be laid aside, and that they would bear the same temper of mind towards him which he did to them; he would have them to be as he was, for he was as they were, and moreover tells them that they had not injured him at all. He had no quarrel with them upon his own account. Though, in blaming their conduct, he had expressed himself with some warmth and concern of mind he assured them that it was not owing to any sense of personal injury or affront (as they might be ready to think), but proceeded wholly from a zeal for the truth and purity of the gospel, and their welfare and happiness. Thus he endeavours to mollify their spirits towards him, that so they might be the better disposed to receive the admonitions he was giving them. Hereby he teaches us that in reproving others we should take care to convince them that our reproofs do not proceed from any private pique or resentment, but from a sincere regard to the honour of God and religion and their truest welfare; for they are then likely to be most successful when they appear to be most disinterested.
II.How he magnifies their former affection to him, that hereby they might be the more ashamed of their present behaviour towards him. To this purpose,
1.He puts them in mind of the difficulty under which he laboured when he came first among them: I knew, says he, how, through infirmity of the flesh, I preached the gospel unto you at the first. What this infirmity of the flesh was, which in the following words he expresses by his temptation that was in his flesh (though, no doubt, it was well known to those Christians to whom he wrote), we can now have no certain knowledge of: some take it to have been the persecutions which he suffered for the gospel's sake; others, to have been something in his person, or manner of speaking, which might render his ministry less grateful and acceptable, referring to Co2 10:10, and to Co2 12:7-10. But, whatever it was, it seems it made no impression on them to his disadvantage. For,
2.He takes notice that, notwithstanding this his infirmity (which might possibly lessen him in the esteem of some others), they did not despise nor reject him on the account of it, but, on the contrary, received him as an angel of God, even as Christ Jesus. They showed a great deal of respect to him, he was a welcome messenger to them, even as though an angel of God or Jesus Christ himself had preached to them; yea, so great was their esteem of him, that, if it would have been any advantage to him, they could have plucked out their own eyes, and have given them to him. Note, How uncertain the respects of people are, how apt they are to change their minds, and how easily they are drawn into contempt of those for whom they once had the greatest esteem and affection, so that they are ready to pluck out the eyes of those for whom they would before have plucked out their own! We should therefore labour to be accepted of God, for it is a small thing to be judged of man's judgment, Co1 4:3.
III.How earnestly he expostulates with them hereupon:
Where is then, says he, the blessedness you spoke of? As if he had said, "Time was when you expressed the greatest joy and satisfaction in the glad tidings of the gospel, and were very forward in pouring out your blessings upon me as the publisher of them; whence is it that you are now so much altered, that you have so little relish of them or respect for me? You once thought yourselves happy in receiving the gospel; have you now any reason to think otherwise?" Note, Those who have left their first love would do well to consider, Where is now the blessedness they once spoke of? What has become of that pleasure they used to take in communion with God, and in the company of his servants? The more to impress upon them a just shame of their present conduct, he again asks (Gal 4:16), "Am I become your enemy, because I tell you the truth? How is it that I, who was heretofore your favourite, am now accounted your enemy? Can you pretend any other reason for it than that I have told you the truth, endeavoured to acquaint you with, and to confirm you in, the truth of the gospel? And, if not, how unreasonable must your disaffection be!" Note,
1.It is no uncommon thing for men to account those their enemies who are really their best friends; for so, undoubtedly, those are, whether ministers or others, who tell them the truth, and deal freely and faithfully with them in matters relating to their eternal salvation, as the apostle now did with these Christians.
2.Ministers may sometimes create enemies to themselves by the faithful discharge of their duty; for this was the case of Paul, he was accounted their enemy for telling them the truth.
3.Yet ministers must not forbear speaking the truth, for fear of offending others and drawing their displeasure upon them.
4.They may be easy in their own minds, when they are conscious to themselves that, if others have become their enemies, it is only for telling them the truth.
Historical interpretation
Historical Reception
3 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
You were satisfied at the time when you received the gospel, because you were zealous at the outset. Yet now, since I do not see the finishing of the edifice, I am forced to say, “where is your satisfaction?”
Here he shows perplexity and amazement, and desires to learn of themselves the reason of their change. Who, says he, hath deceived you, and caused a difference in your disposition towards me? Are ye not the same who attended and ministered to me, counting me more precious than your own eyes? what then has happened? whence this dislike? whence this suspicion? Is it because I have told you the truth? You ought on this very account to pay me increased honor and attention; instead of which "I am become your enemy, because I tell you the truth,"-for I can find no other reason but this. Observe too what humbleness of mind appears in his defence of himself; he proves not by his conduct to them, but by theirs to him that his language could not possibly have proceeded from unkind feeling. For he says not; How is it supposable that one, who has been scourged and driven about, and ill-treated a thousand things for your sakes, should now have schemes against you? But he argues from what they had reason to boast of, saying, How can one who has been honored by you, and received as an Angel, repay you by conduct the very opposite?
(Verse 15,16.) So where is your happiness then? I testify to you: if it were possible, you would gouge out your eyes and give them to me. So have I become your enemy by telling you the truth? Blessed is the one who walks on the path of virtues, but only if they have reached the virtues. It is not enough to have turned away from vices, unless you embrace the best. For the beginnings of good pursuits are not as commendable as the ends. For just as in a vineyard there are many stages of grapes until the winepress, and first it is necessary for the vine to bud on the vines, to promise hope in the blossoms; then, after the flower has fallen off, for the form of future clusters to be deformed, and gradually swelling, for the grape to give birth, so that it may sweat sweet musts when pressed in the winepresses. Similarly, in learning, there are individual stages of blessings, so that one may hear the word of God, conceive it, let it grow in the womb of their soul, and reach childbirth. So that when he has given birth to him, she may nourish him with milk, and throughout infancy, childhood, adolescence, and youth, she may lead him to perfect manhood. Therefore, since each, as we have said, has happiness according to their progress: if the end, and so to speak, the final touch is lacking to the work, the entire effort will be in vain; and it will be said: Where, then, is your happiness? Although, he says, at that time when you received the Gospel according to the flesh, I would call you blessed because you were fervent in your beginnings: nevertheless, now that I do not see the pinnacle of the building placed, and almost no foundation even laid, I am compelled to say: Where, then, is your happiness, which I used to praise you as blessed for? Truly, I myself also confess it, that when I was preaching to you in lowly terms, and was assailed by persecutions, you loved me in the beginning: And you would have plucked out your own eyes, if it were possible (but hyperbole must be understood in what he says), and have given them to me: You wished indeed to be blind for my sake, through the inexpressible charity you bore me, that more light of the Gospel might arise in my heart, and my advantage might increase by your loss: And this during that time, when I was preaching to you as it were to babes and sucklings, either from the infirmity of your flesh, because I announced to you things lowly and humble, or from the wrongs offered to me in my flesh, I seemed unworthy of your faith. But now because I have begun to challenge you to greater studies from the elements and syllables and childish reading, so that you may hold books in your hands, so that you may learn the words of full erudition and understanding, you resist, you get angry, you find the perfection of learning to be burdensome; and to such an extent have your feelings turned towards others, that you, who had received me as if I were an angel and Christ, to whom you wanted to entrust your eyes, now consider me an enemy, because I announce to you the full truth. But he elegantly concluded his statement, saying: So have I become your enemy by telling you the truth? to show that at the beginning of his preaching, it was not so much the truth, but rather the shadow and image of truth. Similar to this is that famous saying of the Roman poet (Terence in Andria I, 1):
Obedience begets friends, but truth begets hatred. But see how much better this is than that; for the Apostle tempered and made special this sentiment when he directed it specifically to the Galatians. However, the person he denounced, claiming to have a general principle and to hold it against everyone, greatly erred. For obedience, without truth, is not so much obedience as flattery and assentation: which it is clear should be called secret enmities rather than friendships. However, at the same time, we must also consider that today, as long as they remain small and infants and in whose hearts Christ never grows, they do not progress in age, wisdom, and grace before God and men, as we explain according to the literal sense of Scripture, we are praised, suspected, admired. But when we begin to challenge them a little so that they may advance to greater things, our opponents become enemies of our preachers; and they would rather follow the Jews than the apostles, who, departing from the doctrine and traditions of the Pharisees, entered into Christ Himself, the propitiation and perfection of the Law: and they do not deign to receive the divine word, which commands the teachers of the Church to ascend to higher doctrines, and to elevate their voice with all their might, without fearing the noise of barking dogs, saying: 'Go up to a high mountain, you who evangelize Zion.' Exalt your voice in strength, you who bring good news to Jerusalem. Exalt, do not be afraid. (Isaiah XL, 9).
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Summary
Galatians 4:15 captures the Apostle Paul's poignant lament over the Galatians' spiritual regression, contrasting their initial fervent devotion and profound joy in the gospel with their current susceptibility to legalistic teachings. Paul rhetorically questions the whereabouts of the "blessedness" they once enthusiastically embraced, recalling their extraordinary willingness to sacrifice even their eyesight for him, a vivid testament to their former zeal and the purity of their early faith in Christ. This verse serves as a powerful reminder of the preciousness of gospel freedom and the danger of losing spiritual vitality when deviating from grace.
Context
Literary Context
This verse is situated within Paul's deeply personal and impassioned appeal to the Galatian churches, urging them to return to the pure gospel of grace. Immediately preceding Galatians 4:15, Paul reminds them of his initial visit to Galatia, emphasizing that despite a "bodily infirmity" (likely an eye ailment, as implied by this verse), they received him not with contempt but as "an angel of God, even as Christ Jesus" (see Galatians 4:13-14). This recollection highlights the stark contrast between their former loving reception and their current wavering faith, setting up the rhetorical question of verse 15 about their lost blessedness. The passage then transitions into Paul's allegorical use of Sarah and Hagar to illustrate the two covenants, further emphasizing the freedom of the Spirit versus the bondage of the Law (see Galatians 4:21-31).
Historical & Cultural Context
The Galatian churches, likely founded by Paul during his missionary journeys, were predominantly Gentile converts. However, they were being swayed by "Judaizers"—Jewish Christians who insisted that Gentile believers must be circumcised and adhere to aspects of the Mosaic Law (e.g., dietary laws, Sabbath observance) to be truly saved or fully righteous. This teaching directly contradicted Paul's gospel of salvation by grace through faith alone. The "blessedness" the Galatians experienced was the spiritual joy and freedom that came with understanding Christ's finished work, liberating them from the burden of the Law. The phrase "plucked out your own eyes" is an ancient idiom, possibly referring to a specific cultural practice or simply a vivid expression of extreme devotion, perhaps made more poignant if Paul indeed suffered from an eye condition, making their offer of their own eyes a profound gesture of empathy and sacrifice.
Key Themes
Galatians 4:15 profoundly contributes to several key themes woven throughout the epistle. It underscores the danger of legalism, demonstrating how a deviation from the gospel of grace can erode the spiritual joy and freedom ("blessedness") initially experienced by believers. Paul's lament reveals his deep pastoral concern and love for the Galatians, highlighting the personal cost of their spiritual backsliding. The verse also implicitly champions the purity of the gospel, contrasting the burdensome demands of the Law with the liberating power of faith in Christ, a theme central to Paul's argument for Christian liberty in Galatians 5:1. Furthermore, it speaks to the nature of true spiritual devotion, suggesting that genuine faith is characterized by profound love and willingness to sacrifice, as exemplified by the Galatians' initial reception of Paul, a stark contrast to their current wavering.
Exposition and Analysis
Key Word Analysis
This term denotes a state of beatification or attribution of good fortune. It refers to the profound spiritual joy, well-being, and sense of divine favor that the Galatians initially experienced upon embracing the gospel of grace. It is a state of happiness that comes from being in right relationship with God, free from the condemnation of the Law. Paul's question, "Where is then the blessedness ye spake of?", implies that this precious spiritual state has been lost or significantly diminished due to their embrace of legalism.
Meaning "to dig out" or "to extract." This vivid verb, used in the context of "plucked out your own eyes," is a powerful hyperbolic expression. It signifies an act of extreme self-sacrifice and devotion, indicating the extraordinary lengths to which the Galatians were willing to go for Paul and the message he brought. It underscores the depth of their initial love and commitment, making their current spiritual lukewarmness all the more disheartening to Paul.
A primary verb meaning "to give" in a very wide application, literally or figuratively. In this context, it emphasizes the act of bestowing or offering something precious. Coupled with "plucked out your own eyes," it highlights the Galatians' readiness to surrender even their most vital possessions or faculties out of love and commitment to Paul, demonstrating a generosity and devotion that Paul now finds absent.
Verse Breakdown
"Where is then the blessedness ye spake of?"
This is a powerful rhetorical question, expressing Paul's deep sorrow and dismay. He is not asking for a literal location but lamenting the loss of the profound spiritual joy, peace, and sense of divine favor that the Galatians initially proclaimed and experienced when they embraced the gospel of grace. It implies that their current embrace of legalism has robbed them of this precious spiritual state.
"for I bear you record,"
Paul transitions from his lament to a personal testimony. The phrase "I bear you record" (or "I testify to you") emphasizes the truthfulness and certainty of what he is about to say. He is calling upon his own memory and their shared history as evidence of their former devotion, setting up the contrast with their present condition.
"that, if [it had been] possible, ye would have plucked out your own eyes, and have given them to me."
This clause serves as the vivid proof of their former devotion. The phrase "if it had been possible" highlights the extreme nature of their willingness to sacrifice. "Plucked out your own eyes, and have given them to me" is a hyperbolic idiom conveying the utmost degree of self-sacrifice and boundless affection. It illustrates their readiness to give Paul anything, even something as precious and indispensable as their eyesight, demonstrating the depth of their initial love, commitment, and spiritual zeal towards him and the liberating message he proclaimed.
Literary Devices
Paul employs several potent literary devices in Galatians 4:15 to convey his message. The verse opens with a Rhetorical Question ("Where is then the blessedness ye spake of?"), which is not meant to be answered literally but to provoke introspection and highlight the stark contrast between the Galatians' past and present spiritual state. This question effectively underscores Paul's disappointment and sorrow. Following this, Paul uses Hyperbole in the phrase "ye would have plucked out your own eyes, and have given them to me." This exaggerated expression is not to be taken literally but serves to vividly illustrate the extreme degree of the Galatians' former devotion, love, and willingness to sacrifice for Paul and the gospel he preached. It is a powerful Idiom, common in ancient cultures, signifying the ultimate act of self-giving. The use of these devices makes Paul's appeal emotionally charged and memorable, emphasizing the dramatic shift in the Galatians' spiritual fervor.
Theological and Thematic Connections
Galatians 4:15 powerfully illustrates the theological truth that genuine spiritual blessedness and joy are found exclusively in the freedom of the gospel of grace, not in adherence to legalistic requirements. The "blessedness" the Galatians once possessed was a direct result of their embrace of Christ's finished work, liberating them from the curse of the Law. When they began to entertain the Judaizers' insistence on circumcision and works, they implicitly diminished the sufficiency of Christ, thereby losing their spiritual vitality and joy. This verse serves as a timeless warning against any teaching that adds human effort or ritual to the divine work of salvation, reminding believers that true spiritual flourishing is maintained by continually abiding in the grace that first saved them.
Reflection and Application
Galatians 4:15 invites believers today to a profound self-examination of their spiritual journey and the source of their joy. It challenges us to reflect on whether the initial "blessedness" and fervent love we experienced upon encountering Christ have diminished, perhaps subtly eroded by legalistic tendencies, worldly distractions, or a loss of focus on the simple, liberating truth of the gospel. Paul's lament reminds us that true spiritual vitality is rooted in the freedom and sufficiency of Christ's grace, not in our performance or adherence to external rules. We are called to guard the purity of the gospel in our hearts and communities, ensuring that our devotion remains as radical and self-giving as the Galatians' initial zeal, always prioritizing Christ above all else.
Questions for Reflection
FAQ
What does Paul mean by "blessedness" in Galatians 4:15?
The "blessedness" (Greek: makarismos) Paul refers to is the profound spiritual joy, peace, and sense of divine favor that the Galatians experienced when they first embraced the gospel of grace. It signifies the state of spiritual well-being and happiness that comes from being justified by faith in Christ, free from the burden and condemnation of the Mosaic Law. Paul's question implies that this precious spiritual state, which they once celebrated, has been lost or significantly diminished as they entertained legalistic teachings from the Judaizers, who insisted on circumcision and adherence to the Law for salvation. This blessedness is a hallmark of true Christian liberty, contrasting sharply with the spiritual bondage that legalism inevitably brings, as Paul argues throughout the book of Galatians.
What is the meaning of "ye would have plucked out your own eyes, and have given them to me"?
This phrase is a powerful hyperbolic idiom used to express the extreme depth of the Galatians' initial devotion, love, and willingness to sacrifice for Paul. It is not meant to be taken literally. In ancient cultures, offering one's eyes was a vivid way to convey the utmost degree of self-sacrifice and profound affection. This expression is particularly poignant if Paul himself suffered from an eye ailment, as some scholars infer from Galatians 4:13 and other passages. Regardless of Paul's specific infirmity, the idiom underscores the extraordinary lengths to which the Galatians were prepared to go to show their care and commitment to Paul and the liberating message of grace he preached. It highlights the stark contrast between their former zeal and their current spiritual regression.
Christ-Centered Fulfillment
Galatians 4:15, while lamenting the Galatians' spiritual decline, implicitly points to Christ as the sole source of true "blessedness" and the ultimate example of self-giving love. The initial joy and devotion of the Galatians were a direct response to the liberating truth of the gospel—that salvation comes not by works of the Law, but by faith in Jesus Christ. This blessedness is precisely what Christ purchased through His perfect obedience and sacrificial death, freeing believers from the curse of the Law (as seen in Galatians 3:13). The Galatians' willingness to "pluck out their own eyes" for Paul, though an idiom, foreshadows the radical, self-emptying love that Christ Himself exemplified by giving His very life for humanity (see Philippians 2:5-8). He is the true Lamb of God who takes away the sin of the world, offering Himself completely (as described in John 1:29). Therefore, the loss of blessedness among the Galatians signifies a departure from the centrality of Christ's finished work, reminding us that all genuine spiritual joy and fervent devotion flow from a steadfast gaze upon Him, who is the author and perfecter of our faith (see Hebrews 12:2).