19<\/strong>. In the preceding verse the metaphor seems to be taken from the affection of husband and wife (see 1Co 11:2-3<\/span>). Now it is changed to that from a mother in travail.<\/p>\n My little children<\/em> ] A form of address expressive of great tenderness, common with St John, but used only here by St Paul. This verse may<\/em> be a continuation of the preceding. But it is better to take it as an apostrophe, and to regard the particle ‘but’ (see note) at the beginning of Gal 4:20<\/span> as resumptive of the train of thought from Gal 4:18<\/em><\/span>.<\/p>\n again<\/em> ] This had first taken place at their conversion.<\/p>\n until Christ be formed in you<\/em> ] The indwelling of Christ in the believer’s soul is the principle of his new life. To restore this after a relapse is a task of deep anxiety to the Apostle. Calvin sees here an illustration of the efficacy of the Christian ministry. God ascribes to His ministers that work which He Himself performs through the power of His Spirit, acting by human instruments.<\/p>\n My little children – <\/B>The language of tender affection, such as a parent would use toward his own offspring; see the note at 1Co 4:15<\/span>; compare Mat 18:3<\/span>; Joh 13:33<\/U><\/span>; 1Jo 2:1<\/span>, 1Jo 2:12-13<\/span>; 1Jo 4:4<\/span>; 1Jo 5:21<\/span>. The idea here is, that Paul felt that he sustained toward them the relation of a father, and he had for them the deep and tender feelings of a parent.<\/P> Of whom I travail in birth again – <\/B>For whose welfare I am deeply anxious: and for whom I endure deep anguish; compare 1Co 4:15<\/span>. His anxiety for them he compares to the deepest sufferings which human nature endures; and his language here is a striking illustration of what ministers of the gospel should feel, and do sometimes feel, in regard to their people.<\/P> Until Christ be formed in you – <\/B>The name Christ is often used to denote his religion, or the principles of his gospel; see the note at Rom 13:14<\/span>. Here it means, until Christ reigns wholly in your hearts; until you wholly and entirely embrace his doctrines; and until you become wholly imbued with his spirit; see Col 1:27<\/span>.<\/P> <\/p>\n Gal 4:19-20<\/span><\/p>\n Until Christ be formed in you.<\/em><\/p>\n<\/p>\n The growth of Christ in us<\/strong><\/p>\n Now, although the apostle nowhere carries out this into a full allegory, yet it may be clearly seen that this thought dwelt in his mind, viz., that as Christ came into this world, and was first a babe, and then a youth, and finally a man, so there was an order in the stages of our personal experience; and that Christ in us was born, first as a babe, and went on through all the stages of youth up to maturity, so that we have in the spiritual experience of our nature the parallel, the analogue, of that which Christ Himself went through. This great truth, therefore, is to be borne in mind, that Christian life begins at the point of weakness, and goes on by regular normal stages to maturity. It is first a spark, and then a flame, hidden in much smoke, and at last a pure and glowing coal. With this unfolding of the primal idea, I proceed, now, to make some applications.<\/p>\n 1. <\/strong>Children and youth may become disciples of the Lord Jesus Christ, and may be safely gathered into the Christian fold, if only their parents and their pastors will be content to receive the babe–Christ in the young convert, or the young Christian. Persons, we all know, are more susceptible at an early age that at any other. Children are not superior to men in knowledge, nor in strength, nor in discrimination. There are a thousand of the acquirements by which a man battles with the world that they are not superior in. But there is one all-important principle which belongs to childhood, and not to <\/strong>any other time, viz.: that peculiar development of the soul by which it knows how to take hold of another, and to borrow its light from that other. To borrow an orchard illustration, there is but one period of the year in which you can graft well. It may be possible to graft successfully at other times; but there is one period when you must make the transfer if you would take a bud from one tree, and graft it into another, and have it produce its kind, and do the best that it is capable of doing. There is but just one season when the bark lifts easy, and the staff is in the right condition. There is a time, also, when the little natures bud- easily, and graft easily. It is possible to graft them at other times, by extra elaboration; but more than half of the grafts will blow out, as the saying is. There is a period, however, in which ninety-nine out of a hundred will stick and grow. For all the adaptations of the child at the time are such as to incline it to borrow its life from another. It feeds upon another instinctively. It is a little parasite. It is but the transfer of that which is its need and instinct to the blessed Saviour. And then it becomes a Christian child. But many people, in bringing up their children in the nurture and admonition of the Lord, look with great suspicion on early Christian experiences. They are afraid of abnormal growths.<\/p>\n 2. <\/strong>One may be a Christian who is yet very far from the beauty and symmetry and manhood of piety. We are not to suppose that they only are Christians who are beautiful Christians, or who are embellished with all Christian graces. A man may be a Christian, and his Christ may be a babe. A man may be a Christian, and the Christian nature in him may yet be, as it were, in its boyhood. A man may be a Christian, and yet the Christ in him may have reached only that stage in which it enters upon young manhood. A man may be a Christian, and the Christ in him may have entered upon His ministry, as it were, in the full ripeness of His manhood. We are not, therefore, to suppose that persons are not Christians because they are very imperfect. If a mans heart is in the cause, and he enlists in the army, he is a soldier, not when he is a veteran, but when he enlists. He is a soldier just as really when his name goes down on the roll, and he goes out with the awkward squad to the first drill, as after he has been in the army five years–although he is not a soldier with the same degree and amplitude of experience. He is a soldier, provided his heart is right, and he loves the cause, and he joins in earnest. The degree of imperfection and ignorance that is in him has nothing to do with the fact of his being a soldier. It is that silent other thing, viz, the principle at the core of your life which undertakes to organize your whole being on the law of love. And that may be established in a man without any outward experience. A person may come to a state in which he means to be like Christ, and means to cut off everything that hinders his being like Christ, and to enforce outward and inward compliance to this law of love in Jesus Christ; and yet, he may not have light nor joy. But it is the raising up of that standard, the vindicating of that sovereign law in the soul, which constitutes the beginning of the Christian life. If it comes with joy so much the better. If it does not come with joy it is none the less true conversion.<\/p>\n 3. <\/strong>In a Christian life, as in the ordinary life, there are two principles at work–first, the force of nature in the steady growth and unfolding of our normal powers; and secondly, the voluntary drill which, working in harmony with nature, we call education. Christian graces, if I might so say without being misapprehended, are like so many trades. They are not to be learned theoretically; and certainly they are not created in us by the mere operation of the Spirit, nor by the forces of sanctified nature. We learn them just as we learn anything in outward life. It is supposed that the Spirit of God makes men humble; that it, as it were, sends humility into them. Just as dew falls, and orbs itself on the bearded grass, gemmed and jewelled on a summers morning; so men think that the Christian graces fall down oat of the great heavenly concave above them; and that all one knows is, that he went to sleep violet dry, and woke up a violet wet and beautiful! Many persons think that meekness, and gentleness, and humility, and faith, and patience, and hope, and joy in the Holy Ghost, are Divine gifts. They are Divine gifts, to be sure. So is corn a Divine gift; so is wine a Divine gift; and so are cattle on a thousand hills Divine gifts; but men have to work for them. God gives them to mans industry, and not to his laziness. All gifts are Divine gifts in such a sense as that. If the connection between the soul and God were to stop, these things would never take place; but He works together with us to will and to do these things. No man ever came to a state of Christian eminence by waiting and praying alone.<\/p>\n 4. <\/strong>The experiences of Christian life are not promiscuous. They stand in a certain order of nature. Just as in summer all flowers do not blossom in spring, nor wait till autumn; as there is a regular succession, according to the temperament of the year, following a line of increasing heat; as there is an order of development in the tree; as there is first the leaf, and afterwards the green fruit, and then the ripe fruit, so is it in Christian life. Christ begins with us at the infant point, and develops in us steadily; and the later developments cannot be had until the intermediate ones are passed. We are steadily to grow; but at each point of growth we are, as it were, to seize the experiences of that point. When first people think they are delivered from the power of sin and Satan and death; when they first have a triumphant feeling that Christ loves them, and they know they love Christ, there is something wonderful and beautiful in it, and they should remember it as long as they live; but, after all, is that the best? And do you look back and say, I never again had such experiences of love; I never again was so happy; I never again was so near to Christ? Oh I what a life you have been living! Why, how far have you been? Is your Christ a babe yet? Born into your soul, did you turn the key of the chamber where He was? And did you send no schoolmaster and no nurse there? Did you starve the infant child? And has there never been any growth in that child? Is it but a phantom or vision in you? That child Jesus, born into your soul, should have grown, and should little by little have expelled the natural man, and swollen to all the proportions of your being, until he became Christ formed truly and perfectly in you. How is it with you, dear Christian brethren? Have you grown in that part of your being which is represented by Christs love, and humility, and disinterestedness? Have you imitated Him in going about doing good? Have these elements of the Divine nature in you severally grown and cohered symmetrically, and swollen to the proportions of full manhood? On earth there is no sight more beautiful, and there never will be a sight more beautiful till He comes to reign a thousand years, than a character which has been steadfastly growing in every direction, and has come to old age rich and ripe. I am sorry to say that such characters are rare. (H. W. Beecher.<\/em>)<\/p>\n<\/p>\n I travail in birth again<\/strong><\/p>\n 2. <\/strong>He signifies the measure of his ministerial pains (2Co 11:23<\/span>). Those who take most pains are most successful.<\/p>\n 3. <\/strong>He signifies the dignity of his ministry that it is the instrument of the new birth.<\/p>\n 1. <\/strong>In quality.<\/p>\n (1)<\/strong> To the death of Christ.<\/p>\n (2)<\/strong> To the resurrection life of Christ.<\/p>\n 2. <\/strong>In practice.<\/p>\n (1)<\/strong> As prophets; confessing Christ; teaching and admonishing one another.<\/p>\n (2)<\/strong> As priests; to offer spiritual sacrifices.<\/p>\n (3)<\/strong> As kings; to have sway over the corruptions of our own hearts. (W. Perkins.<\/em>)<\/p>\n<\/p>\n Christians as children<\/strong><\/p>\n They are weak, humble, teachable, obedient, hopeful, and progressive; and hence are called children. (Thomas<\/em> Jones.<\/em>)<\/p>\n<\/p>\n Superiority of speech to writing<\/strong><\/p>\n It is a common saying that a letter is a dead messenger, for it can give no more than it hath. And no epistle or letter is written so exactly that it is not lacking in some respect. For the circumstances are divers; there is diversity of times, places, persons, manners, and affections, all which no epistle can express; therefore it moveth the reader diversely, making him now sad, now merry, as <\/strong>he himself is disposed. But if anything be spoken sharply, or out of time, the living voice of a man may expound, mitigate, or correct the same. Therefore the apostle wisheth that he were with them, to the end he might temper and change his voice, as he should see it needful, by the qualities of their affections. As, if he should see any of them very much troubled, he might so temper his words that they should not be oppressed thereby with more heaviness; contrariwise, if he should see others high-minded, he might sharply reprehend them, lest they should be too secure and careless, and so at length become despisers of God. Wherefore he could not devise how he, being absent, should deal with them by letters. As if he should say: If my epistle be too sharp, I fear I shall more offend than amend some of you. Again: If it be too gentle, it will not profit those who are perverse and obstinate; for dead letters and words give no more than they have. Contrariwise, the living voice of a man, compared to an epistle, is a queen; for it can add and diminish, it can change itself into all manner of affections, times, places, and persons. (Luther.<\/em>)<\/p>\n<\/p>\n I desire to be present with you<\/strong><\/p>\n 1. <\/strong>To prevent spiritual dangers; whence they are called watchmen and overseers.<\/p>\n 2. <\/strong>To redress wrongs.<\/p>\n 3. <\/strong>To recover backsliders.<\/p>\n 1. <\/strong>From that of seeming rebuke to that of tender entreaty.<\/p>\n 2. <\/strong>From that of the hard controversialist to that of the loving teacher and friend. Learn that frequent conference between pastor and people is most desirable–<\/p>\n (1)<\/strong> That pastors may know better how to teach.<\/p>\n (2)<\/strong> That people may know better what is taught.<\/p>\n (3)<\/strong> That both may live in peace and goodwill.<\/p>\n 1. <\/strong>The apostles perplexity was real.<\/p>\n 2. <\/strong>He took steps to relieve his doubts by this Epistle.<\/p>\n 3. <\/strong>He left events to God. (W. Perkins.<\/em>)<\/p>\n<\/p>\n Christian fellowship<\/strong><\/p>\n Fellowship of souls does not consist in the proximity of persons. There are millions who live in close personal contact–dwell under the same roof, board at the same table, and work at the same shop–between whose minds there is scarcely a point of contact, whose souls are far asunder as the poles; while contrariwise there are those Who are separated by oceans and continents, ay, by the mysterious gulf which divides time and eternity, between whom there is constant; intercourse, a delightful fellowship. In truth, we have often more communion with the distant than with the near. (D. Thomas,<\/em> D. D.<\/em>)<\/p>\n<\/p>\n The tender anxieties of ministers for their people<\/strong><\/p>\n I stand in doubt of some of you. I am jealous over you with a godly jealousy. And if there be no ground for it, you will forgive me; for if it be an error, it is the error of love. Even the apostles, the most select society that ever was formed, had a Judas among them. Even a judicious Christian may suspect that your whole hearts are not engaged, that the vigour of your spirits is not exerted, and that there is no spiritual life in your devotions. This man may suspect; and he who searches the heart may see it is so in fact. I also stand in doubt of some of you, that you have worn off your religious impressions before they ripened to a right issue. This is a very common case in the world, and therefore it may be yours. The temper of a Christian has such a resemblance to Christs, that it was called Christ in embryo, spiritually formed within us. It is indeed infinitely short of the all-perfect original, but yet it is a prevailing temper, and habitually the governing principle of the soul. That filial temper towards God, that humble veneration and submission, that ardent devotion, that strict regard to all the duties of religion, that self-denial, humility, meekness and patience, that heavenly-mindedness and noble superiority to the world, that generous charity, benevolence and mercy to mankind, that ardent zeal and diligence to do good, that temperance and sobriety which shone in the blessed Jesus with a Divine incomparable splendour: these and the like graces and virtues shine, though with feebler rays, in all His followers. They have their infirmities indeed, many and great infirmities–but not such as are inconsistent with the habitual prevalency of this Christ-like disposition. You may make what excuses you please, but this is an eternal truth, that unless you have a real resemblance to the holy Jesus, you are not His genuine disciples. Pray examine critically into this point. Have you a right to take your name Christian from Christ, by reason of your conformity to Him? Again, if Christ be formed in your hearts, he lives there. The heavenly embryo is not yet complete, not yet ripe for birth into the heavenly world, but it is quickened. I mean, those virtues and graces above-mentioned <\/strong>are not dead, inactive principles within you, but they operate, they show themselves alive by action, they are the governing principles of your practice. Before I dismiss this head, I must observe that the production of this Divine infant, if I may so call it, in the heart, is entirely the work of the Holy Spirit. Ii; is not the growth of nature, but a creation by Divine power. But you would inquire farther, In what manner does this Divine agent work; or how is Christ formed in the hearts of His people? I answer, the heart of man has a quick sensation. Nothing can be done there without its perceiving it, much less can Christ be formed there, while it is wholly insensible of the operation. There is indeed a great variety in the circumstances, but the substance of the work is the same in all adults. Therefore, if ever you have been the subjects of it, you have been sensible of the following particulars.<\/p>\n 1. <\/strong>You have been made deeply sensible of your being entirely destitute of this Divine image. Your hearts have appeared to you as a huge, shapeless mass of corruption, without one ingredient of true goodness, amidst all the flattering appearances of it.<\/p>\n 2. <\/strong>You have hereupon set yourselves in earnest to the use of the means appointed for the renovation of your nature.<\/p>\n 3. <\/strong>You have been made sensible of your own weakness, and the inefficacy of all the means you could use to produce the Divine image upon your hearts; and that nothing but the Divine hand could draw it there.<\/p>\n 4. <\/strong>Hereupon the Holy Spirit enlightened your mind to view the glory of God in the face of Jesus Christ, and the method of salvation revealed in the gospel. You were enabled to cast your guilty corrupt, helpless soul upon Jesus Christ, whom you saw to be a glorious all-sufficient Saviour; and with all your hearts you embraced the way of salvation through His mediation. The view of His glory proved transformative: while you were contemplating the object, you received its likeness; the rays of glory beaming upon you, as it were, rendered your hearts transparent, and the beauties of holiness were stamped upon them.<\/p>\n 5. <\/strong>If Christ has ever been formed in you, it is your persevering endeavour to improve and perfect this Divine image. You long and labour to be fully conformed to Him, and, as it were, to catch His air, His manner and spirit, in every thought, in every word, and in every action. As far as you are unlike to Him, so far you appear deformed and loathsome to yourselves. While you feel an unchristian spirit prevail within you, you seem as if you were possessed with the devil. And it is the labour of your life to subdue such a spirit, and to brighten and finish the features of the Divine image within you, by repeated touches and retouches. (President Davies,<\/em> M. A.<\/em>)<\/p>\n<\/p>\n Perplexing professors<\/strong><\/p>\n There are minerals which exhibit different colours on different faces. Thus dichroite, or iolite, is often deep blue along its vertical axis; but, on a side perpendicular to this axis, it is brownish yellow. The phenomenon results from the manner in which the particles are arranged for reflecting and transmitting light. The whole internal structure must be changed before the same colour shall be presented on all the faces. There is a moral dichroism. It consists in a mans being Janus-faced–that is, double-faced–both in his principles and his practice, in order to secure popular favour and avoid odium. The chameleon is said to have the power of assuming the colour of the object on which it fastens; so this man means to conform his creed and his practice to those which are most popular in the community where he happens to abide or sojourn. In one place he is orthodox; in another, heterodox; in one, an advocate for temperance; in another, loose in this matter, both in theory and practice: in one place, proslavery; in another, antislavery. His moral and religious principles are not settled, or, rather, he makes them bend to his worldly interest, and you have no way of determining where to find him in any circumstance, except to inquire what aspect self-interest will require him to put on. Nor will it ever be essentially better until Divine grace shall have transformed and re-arranged the elements of his character. (Hitchcock.<\/em>)<\/p>\n<\/p>\n Halfhearted religion vain<\/strong><\/p>\n Mr.<\/em> Camden reports of one Redwald, king of the East Saxons, the first prince of this nation that was baptized, yet in the same church he had one altar for Christian religion, another for that of the heathens. And many such false worshippers of God there are to be found amongst us–such as divide the rooms of their souls betwixt God and the devil, that swear by God and Malcham, that sometimes pray and sometimes curse, that halt betwixt God and <\/strong>Baal–mere heteroclites in religion. But God cannot endure this division: He will not have thy threshold to stand by His threshold; He will have all thy heart; He cares not for half, if it and the devil have the other. (Spencer.<\/em>)<\/p>\n Verse 19. My little children<\/B><\/I>] . My beloved<\/I> children<\/I>. As their conversion to God had been the fruit of much labour, prayers, and tears, so he felt them as his children, and peculiarly dear to him, because he had been the means of bringing them to the knowledge of the truth; therefore he represents himself as suffering the same anxiety and distress which he endured at first when he preached the Gospel to them, when their conversion to Christianity was a matter of great doubt and uncertainty. The metaphor which he uses needs no explanation.<\/P> <\/P> Until Christ be formed in you<\/B><\/I>] Till you once more receive the Spirit and unction of Christ in your hearts, from which you are fallen, by your rejection of the spirit of the Gospel.<\/P><\/p>\n By calling them little children, <\/B>he both hints to them that he was their spiritual father, and had begotten them to Christ; and that they were as yet weak in the faith, not grown men, but as yet little children: and also hints to them, the tender affection he had towards them, which was the same as of a mother to her little children: though they did not own and honour him as their spiritual father, yet he loved them as his <\/P> little children.<\/B> <\/P> Of whom I travail in birth again; <\/B>for whom I am in as great pain, through my earnest desire for the good of your souls, as the woman is that is in travail for the bringing forth of a child. <\/P> Until Christ be<\/B> fully and perfectly formed in you; <\/B>that is, till you be brought off from your Judaism, and opinion of the necessity of superadding the works of the law to the faith of Christ in order to your justification, and be rooted in the truth and established in the liberty of the gospel, witIt which Christ hath made you free. <\/P> <\/p>\n 19. My little children<\/B>(1Ti 1:18<\/span>; 2Ti 2:1<\/span>;1Jn 2:1<\/span>). My relation to you isnot merely that of one zealously courting<\/I> you (Gal 4:17<\/span>;Gal 4:18<\/span>), but that of a father<\/I>to his children<\/I> (1Co 4:15<\/span>).<\/P> I travail in birth<\/B>thatis, like a mother in pain till the birth of her child. <\/P> again<\/B>a second time.The former time was when I was “present with you” (Ga4:18<\/span>; compare Note,<\/I> see on Ga4:13<\/span>). <\/P> Christ be formed in you<\/B>thatyou may live nothing but Christ, and think nothing but Christ (Ga2:20<\/span>), and glory in nothing but Him, and His death, resurrection,and righteousness (Phi 3:8-10<\/span>;Col 1:27<\/span>).<\/P><\/p>\n My little children<\/strong>,…. A soft and tender way of speaking, used by Christ to his disciples, and frequently by that affectionate and beloved disciple, John. It is expressive of the apostle’s strong love and affection for them, and points out their tenderness in the faith, and that small degree of spiritual light and knowledge they had, as well as signifies that he had been, as he hoped, and in a judgment of charity believed, an instrument of their conversion, and was their spiritual parent: hence it follows,<\/p>\n of whom I travail in birth again<\/strong>; he compares himself to a woman with child, as the church in bringing forth souls to Christ sometimes is; and all his pains and labours in the ministry of the word to the sorrows of a woman during the time of childbearing, and at the birth. When he first came among them, he laboured exceedingly; he preached the Gospel in season, and out of season; he followed his indefatigable endeavours with importunate prayers; and his ministry among them was attended with much weakness of body, and with many reproaches, afflictions, and persecutions, comparable to the birth throes of a woman in travail: however, as he hoped he was the means of their being born again, of the turning of them from Heathenism to Christianity, and from serving idols to serve the living God, and believe in his Son Jesus Christ; but the false apostles coming among them had so strangely wrought upon them, and they were so much gone back and degenerated, that they seemed to be like so many abortions, or as an unformed foetus; wherefore he laboured again with all his might and main, by writing to them, using arguments with them, sometimes giving them good words, at other times rough ones, and fervently praying for them, if possible, to recover them from Judaism, to which they were inclined, to the pure Gospel of Christ.<\/p>\n Until Christ be formed in you<\/strong>; which is the same as to be created in Christ, to be made new creatures, or new men in him; or, in other words, to have the principle of grace wrought in the soul, which goes by the name of Christ formed in the heart; because it is from him, he is the author of it, and it bears a resemblance to him, and is that by which he lives, dwells, and reigns in the souls of his people. Now though, as he hoped, this new man, new creature, or Christ, was formed in them before, when he first preached the Gospel to them; yet it was not a perfect man; particularly their knowledge of Christ, of his Gospel, and Gospel liberty, was far from being so, in which they went backwards instead of forwards; and therefore he was greatly concerned, laboured exceedingly, and vehemently endeavoured, which he calls travailing in birth again, to bring them to the unity of the faith, and of the knowledge of the Son of God unto a perfect man, unto the measure of the stature of the fulness of Christ. It is also the same as to be conformed to the image of Christ, which in regeneration is stamped upon the saints, and is gradually increased, and will be perfected in heaven; and that this might more manifestly appear, over which a veil was drawn, by their departure in any degree from the truths of the Gospel, was what he earnestly sought after: once more, it is the same as to have the form of Christ; that is, of the Gospel of Christ upon them, or to be cast into the form of doctrine, and mould of the Gospel, and to receive a Gospel impression and spirit from it; which is to have a spirit of liberty, in opposition to legal bondage; to live by faith on Christ, and not on the works of the law; to derive comfort alone from him, and not from any services and duties whatever; to have repentance, and the whole course of obedience, influenced by the grace of God, and love of Christ; and to be zealous of good works, and yet have no dependence on them for justification and salvation. This is what the apostle so earnestly desired, when, instead of it, these Galatians seemed to have the form of Moses, and of the law.<\/p>\n Affectionate Remonstrance.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 56.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 19 My little children, of whom I travail in birth again until Christ be formed in you, 20 I desire to be present with you now, and to change my voice; for I stand in doubt of you.<\/P> That the apostle might the better dispose these Christians to bear with him in the reproofs which he was obliged to give them, he here expresses his great affection to them, and the very tender concern he had for their welfare: he was not like them–one thing when among them and another when absent from them. Their disaffection to him had not removed his affection from them; but he still bore the same respect to them which he had formerly done, nor was he like their false teachers, who pretended a great deal of affection to them, when at the same time they were only consulting their own interest; but he had a sincere concern for their truest advantage; he sought not theirs, but them. They were too ready to account him their enemy, but he assures them that he was their friend; nay, not only so, but that he had the bowels of a parent towards them. He calls them his children,<\/I> as he justly might, since he had been the instrument of their conversion to the Christian faith; yea, he styles them his little children,<\/I> which, as it denotes a greater degree of tenderness and affection to them, so it may possibly have a respect to their present behaviour, whereby they showed themselves too much like little children, who are easily wrought upon by the arts and insinuations of others. He expresses his concern for them, and earnest desire of their welfare and soul-prosperity, by the pangs of a travailing woman: He travailed in birth for them:<\/I> and the great thing which he was in so much pain about, and which he was so earnestly desirous of, was not so much that they might affect him as that Christ might be formed in them,<\/I> that they might become Christians indeed, and be more confirmed and established in the faith of the gospel. From this we may note, 1. The very tender affection which faithful ministers bear towards those among whom they are employed; it is like that of the most affectionate parents to their little children. 2. That the chief thing they are longing and even travailing in birth for, on their account, is that Christ may be formed in them; not so much that they may gain their affections, much less that they may make a prey of them, but that they may be renewed in the spirit of their minds, wrought into the image of Christ, and more fully settled and confirmed in the Christian faith and life: and how unreasonably must those people act who suffer themselves to be prevailed upon to desert or dislike such ministers! 3. That Christ is not fully formed in men till they are brought off from trusting in their own righteousness, and made to rely only upon him and his righteousness.<\/P> As further evidence of the affection and concern which the apostle had for these Christians, he adds (v.<\/I><\/span> 20<\/span>) that he desired to be then present with them<\/I>–that he would be glad of an opportunity of being among them, and conversing with them, and that thereupon he might find occasion to change his voice<\/I> towards them; for at present he stood in doubt of them.<\/I> He knew not well what to think of them. He was not so fully acquainted with their state as to know how to accommodate himself to them. He was full of fears and jealousies concerning them, which was the reason of his writing to them in such a manner as he had done; but he would be glad to find that matters were better with them than he feared, and that he might have occasion to commend them, instead of thus reproving and chiding them. Note, Though ministers too often find it necessary to reprove those they have to do with, yet this is no grateful work to them; they had much rather there were no occasion for it, and are always glad when they can see reason to change their voice towards them.<\/P> <\/p>\n I am in travail <\/B> (<\/SPAN><\/span>). I am in birth pangs. Old word for this powerful picture of pain. In N.T. only here, verse Gal 4:27<\/span>; Rev 12:2<\/span>.<\/P> Until Christ be formed in you <\/B> ( <\/SPAN><\/span>). Future temporal clause with <\/SPAN><\/span> (until which time) and the first aorist passive subjunctive of <\/SPAN><\/span>, late and rare verb, in Plutarch, not in LXX, not in papyri, only here in N.T. This figure is the embryo developing into the child. Paul boldly represents himself as again the mother with birth pangs over them. This is better than to suppose that the Galatians are pregnant mothers (Burton) by a reversal of the picture as in 1Th 2:7<\/span>. <\/P> <\/p>\n My little children [ ] <\/SPAN><\/span>. Only here in Paul, but often in John. See Joh 13:33<\/span>; 1Jo 2:1<\/span>, 12<\/span>, 28<\/span>; 1Jo 3:7<\/span>, 18<\/span>, etc. 74 See on chapter Gal 3:26<\/span>. <\/P> I travail in birth again [ ] <\/SPAN><\/span>. Better as Rev. of whom I am again in travail. Wdinw only here and Rev 12:2<\/span>. Gal 4:27<\/span> is a quotation. The metaphorical use of the word is frequent in O. T. See Psa 7:14<\/span>; Sir. 19 11; 31 5; 63 17; Mic 4:10<\/span>; Isa 26:18<\/span>; Isa 66:8<\/span>. Paul means that he is for the second time laboring and distressed for the Galatian converts, with the same anguish which attended his first efforts for their conversion. The metaphor of begetting children in the gospel is found in 1Co 4:15<\/span>; Phl 1:10<\/span>. It was a Jewish saying : “If one teaches the son of his neighbor the law, the Scripture reckons this the same as though he had begotten him.” <\/P> Until Christ be formed in you [ ] <\/SPAN><\/span>. The forming of Christ in them, their attainment of the complete inner life of Christians, is the object of the new birth. By their relapse they have retarded this result and renewed Paul ‘s spiritual travail. The verb morfoun N. T. o. The idea under different aspects is common. See Rom 8:9<\/span>; 1Co 2:16<\/span>; 1Co 5:15<\/span>; 2Co 3:18<\/span>; Gal 2:20<\/span>; Eph 3:17<\/span>; Col 1:27<\/span>.<\/P> <\/p>\n <\/strong><\/p>\n TWO SYSTEMS-LAW AND GRACE CAN NOT COEXIST<\/p>\n 1) “My little children, for whom I travail in birth again,”<\/strong> (tekna mou, ous palin odino) “My little children, (for) whom I travail again in birth,” this is an affectionate manner of address as a devoted teacher, nurse, or father would address those to whom they were emotionally, compassionately attached, 1Th 2:5-9<\/span>.<\/p>\n 2) “Until Christ be formed in you,”<\/strong> (mechris ou’ morphothe Christos en humin) “Until Christ is formed in you all,” 1Co 4:15<\/span>; Jas 1:18<\/span>; 2Ti 2:24-26<\/span>.<\/p>\n The Christ formed in the believer is to be in his body, mind, and spirit, Col 1:27-29<\/span>; Col 3:9-10<\/span>; Php_2:5-8.<\/p>\n 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. (Heb 5:12<\/span>.) 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. <\/p>\n 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 <\/p>\n “<\/p>\n a woman, when she is in travail, hath sorrow, because her hour is come; but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world.” (Joh 16:21<\/span>.) <\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
I. <\/strong>The apostles ministry. He takes the condition of a mother to express his most tender affection. If this be the case with Paul, how great is the compassion of God (Isa 49:15<\/span>).<\/p>\n
II. <\/strong>Its end. Till Christ, etc. This conformity to Christ is two-fold.<\/p>\n
I. <\/strong>Pauls desire. This presence of pastors among their people is most necessary.<\/p>\n
II. <\/strong>The end of this desire–That I may change my voice.<\/p>\n
III. <\/strong>The occasion of the desire.<\/p>\nFuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n