Was it not then absurd in them to receive him as an Angel of God, when he was persecuted and driven about, and then not to receive him when pressing on them what was fitting?
<!--<span class="stiki"></span>-->Ver. 15, 16. “Where then is that gratulation of yourselves? For I bear you witness, that, if possible, you would have plucked out your eyes, and given them to me. So then am I become your enemy, because I tell you the truth?”
Here he shows perplexity and amazement, and desires to learn of themselves the reason of their change. Who, says he, has deceived you, and caused a difference in your disposition towards me? Are you 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 have 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?
Ver. 17. “They zealously seek you in no good way; nay, they desire to shut you out that you may seek them.”
It is a wholesome emulation which leads to an imitation of virtue, but an evil one, which seduces from virtue him who is in the right path. And this is the object of those persons, who would deprive you of perfect knowledge, and impart to you that which is mutilated and spurious, and this for no other purpose than that they may occupy the rank of teachers, and degrade you, who now stand higher than themselves, to the position of disciples. For this is the meaning of the words “that you may seek them.” But I, says he, desire the reverse, that you may become a model for them, and a pattern of a higher perfection: a thing which actually happened when I was present with you. Wherefore he adds,
Ver. 18. “But it is good to be zealously sought in a good matter at all times, and not only when I am present with you.”
Here he hints that his absence had been the cause of this, and that the true blessing was for disciples to hold right opinions not only in the presence but also in the absence of their master. But as they had not arrived at this point of perfection, he makes every effort to place them there.
Ver. 19. “My little children, of whom I am again in travail until Christ be formed in you.”
Observe his perplexity and perturbation, “Brethren, I beseech you:” “My little children, of whom I am again in travail:” He resembles a mother trembling for her children. “Until Christ be formed in you.” Behold his paternal tenderness, behold this despondency worthy of an Apostle. Observe what a wail he utters, far more piercing than of a woman in travail—You have defaced the likeness, you have destroyed the kinship, you have changed the form, you need another regeneration and refashioning; nevertheless I call you children, abortions and monsters though you be. However, he does not express himself in this way, but spares them, unwilling to strike, and to inflict wound upon wound. Wise physicians do not cure those who have fallen into a long sickness all at once, but little by little, lest they should faint and die. And so is it with this blessed man; for these pangs were more severe in proportion as the force of his affection was stronger. And the offense was of no trivial kind. And as I have ever said and ever will say, even a slight fault mars the appearance and distorts the figure of the whole.
Ver. 20. “Yea, I could wish to be present with you now, and to change my voice.”
Observe his warmth, his inability to refrain himself, and to conceal these his feelings; such is the nature of love; nor is he satisfied with words, but desires to be present with them, and so, as he says, to change his voice, that is, to change to lamentation, to shed tears, to turn every thing into mourning. For he could not by letter show his tears or cries of grief, and therefore he ardently desires to be present with them.
Ver. 20. “For I am perplexed about you.” I know not, says he, what to say, or what to think. How is it, that you who by dangers, which you endured for the faith's sake, and by miracles, which you performed through faith, had ascended to the highest heaven, should suddenly be brought to such a depth of degradation as to be drawn aside to circumcision or sabbaths, and should rely wholly upon Judaizers? Hence in the beginning he says, “I marvel that you are so quickly removing,” and here, “I am perplexed about you,” as if he said, What am I to speak? What am I to utter? What am I to think? I am bitterly perplexed. And so he must needs weep, as the prophets do when in perplexity; for not only admonition but mourning also is a form in which solicitous attention is often manifested. And what he said in his speech to those at Miletus, “By the space of three years I ceased not to warn every one...with tears,” he says here also, “and to change my voice.” When we find ourselves overcome by perplexity and helplessness which come contrary to expectation, we are driven to tears; and so Paul admonished them sharply, and endeavored to shame them, then in turn soothed them, and lastly he wept. And this weeping is not only a reproof but a blandishment; it does not exasperate like reproof, nor relax like indulgent treatment, but is a mixed remedy, and of great efficacy in the way of exhortation. Having thus softened and powerfully engaged their hearts by his tears, he again advances to the contest, and lays down a larger proposition, proving that the Law itself was opposed to its being kept. Before, he produced the example of Abraham, but now (what is more cogent) he brings forward the Law itself enjoining them not to keep itself, but to leave off. So that, says he, you must abandon the Law, if you would obey it, for this is its own wish: this however he does not say expressly, but enforces it in another mode, mixing up with it an account of facts.
Ver. 21. “Tell me,” he says, “you that desire to be under the Law, do you not hear the Law?”
He says rightly, “you that desire,” for the matter was not one of a proper and orderly succession of things but of their own unseasonable contentiousness. It is the Book of Creation which he here calls the Law, which name he often gives to the whole Old Testament.
Ver. 22. “For it is written, that Abraham had two sons, one by the hand-maid and the other by the freewoman.”
He returns again to Abraham, not in the way of repetition, but, inasmuch as the Patriarch's fame was great among the Jews, to show that the types had their origin from thence, and that present events were pictured aforetime in him. Having previously shown that the Galatians were sons of Abraham, now, in that the Patriarch's sons were not of equal dignity, one being by a bondwoman, the other by a free-woman, he shows that they were not only his sons, but sons in the same sense as he that was freeborn and noble. Such is the power of Faith.
Ver. 23. “Howbeit the son by the handmaid is born after the flesh; but the son by the freewoman is born through promise.”
Source: Commentary on Galatians (New Advent)