Galatians 4:19,20

DISCOURSE: 2074
A MINISTER’S CHIEF WISH FOR HIS PEOPLE

Galatians 4:19. 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.

THE pastoral relation is described in the Scriptures by images well calculated to convey an idea of anxious concern, and fond endearment. St. Paul sometimes speaks of himself as “the father” of his converts, as “having begotten them through the Gospel [Note: 1 Corinthians 4:15.];” and sometimes as their mother “travailing in birth with them.” Corresponding with these images, are the feelings of a minister’s heart in reference to his people. If he see them in a sick and dying state, he will not be indifferent about their recovery, but will, with parental tenderness, administer such instruction and advice as may conduce to their welfare. There are too many indeed, who, from an affection of candour, hope well concerning the states of all their people. But the faithful minister dares not to act on such delusive principles; he knows the danger to which the unconverted are exposed, and the awful responsibility of his own office; and therefore he will faithfully discharge his duty, and “divide to every one the word of truth,” consoling or reproving them as occasion may require.

In the words before us, we see,

I. What a minister chiefly desires on behalf of his people—

As a parent rejoices to see his children prospering in bodily health and worldly circumstances, so a minister is glad to see his people free from sickness and distress. He is thankful too, if he behold an outward reformation among them, and a diligent attendance on ordinances, and the establishment of family prayer, and a decided approbation of the Gospel record. But all this falls very far short of his wishes. He never is satisfied respecting them, until he have a clear evidence that “Christ is formed in them,”

1. As a vital principle in their hearts—

[Whatever they may have, or whatever they may do, they have no spiritual life, till “Christ liveth in them [Note: Galatians 2:20.].” If “Christ dwell not in their hearts, they are no other than reprobates [Note: Ephesians 3:17; 2 Corinthians 13:5.].” “Christ is the life” of the soul, as much as the soul is the life of the body [Note: Colossians 3:4.]. He animates all our faculties; and without him they are as incapable of spiritual exertions as a breathless corpse is of performing the functions of a living body [Note: John 15:5.]. “Christ in us is the hope of glory [Note: Colossians 1:27.];” and all profession of religion, without the in-dwelling of his Spirit in our souls, is only like the motion and re-union of the dry bones, before God has breathed into them a principle of life [Note: Ezekiel 37:7.]

2. As a visible character in their lives—

[Concerning the quickening of a soul, we can judge only by its actions. While therefore a minister desires that his people may be really alive to God, he looks for the fruits of righteousness as the proper evidence of their regeneration. He expects to find “Christ formed” in their tempers, their spirit, their whole conduct. He is not contented to behold such virtues as may be found in heathens: he longs to see in them a victory over the world, a supreme delight in God, an unwearied exercise of all holy and heavenly affections. He is satisfied with nothing but an entire “renovation after the Divine image [Note: Ephesians 4:24.Colossians 3:10.],” and a “walking in all things as Christ walked [Note: 1 John 2:6.].”]

But as this change is rarely so satisfactory as might be wished, we proceed to shew,

II.

When he has reason to stand in doubt of them respecting it—

In every place where the Gospel is faithfully preached, there are some of whom the minister may enjoy a full and confident persuasion of their acceptance with God. But there will also be some respecting whom he must feel many anxious fears. This will be the case, wherever he sees them,

1. Fluctuating in their principles—

[The Galatians had been warped by means of Judaizing teachers, and turned from the simplicity of the Gospel [Note: Galatians 1:6; Galatians 3:1.]: and on this account the Apostle “feared he had bestowed upon them labour in vain [Note: ver. 9–11.].” It is much to be regretted, when godly persons are distracted by “matters of doubtful disputation.” They always, in a greater or less degree, “suffer loss” by means of it, because their attention is divided, and the energy of their minds, in reference to their more important concerns, is weakened. But when, as in the case of the Galatians, their doubts relate to the fundamental doctrines of Christianity, their danger is exceeding great. They shew that they are only “children, when they are tossed to and fro by every wind of doctrine [Note: Ephesians 4:14.];” and their want of establishment in the faith gives reason to fear lest they should be finally overthrown [Note: Hebrews 13:9.]

2. Unsteady in their conduct—

[Such was the state of the Galatians. When the Apostle was with them, they were “zealously affected with good things [Note: ver. 18.]:” but now he was absent from them, their love to him, and to the truth itself, had cooled; and their zeal was turned into a very different channel [Note: ver. 14–17.]. No wonder then that “he travailed in birth with them again,” since they betrayed such fickleness of mind. Thus, wherever we see a zeal that is only occasional in its exercise, or partial in its operation, we may well “stand in doubt of” such persons. If the ardour of their minds decay, or be called forth chiefly about the non-essentials of religion; if they are more occupied about church-government than about the government of their own tongues; and more offended at the miscarriages of their brethren than at the evils of their own hearts; if they are violent about doctrines, and remiss in practice; there is but too much reason to groan and tremble for them. They are “like a cake not turned,” (doughy on one side, and burnt up on the other,) alike unacceptable both to God and man [Note: Hosea 7:8.]. And it is to be feared that they will prove at last to be only hypocrites and apostates [Note: Matthew 23:23.]

Such doubts must needs be painful in proportion to the regard we feel for our people’s welfare, and the importance of the object which we desire on their behalf. Every minister therefore should inquire,

III.

By what means he may most effectually promote it in them—

Waving other things which might be mentioned, we shall notice two, which more immediately arise from the text; namely,

1. A personal intercourse with them—

[The evils arising from the non-residence of ministers is incalculable [Note: This should be fully stated, if this text were the subject of a discourse preached before the Clergy.]. But a minister may reside in the same place with his people, and yet profit them very little, if he have not a private acquaintance with them, and frequent conversations with them on the concerns of their souls. His public ministrations cannot be sufficiently particular to enter into the views and feelings of all his congregation. Errors may become inveterate in their minds, before he knows any thing about them. We do not impute blame to the Apostle for not abiding with the Galatians; because his commission was to preach the Gospel throughout the world: but we are well assured, that the Judaizing teachers would never have gained such an ascendency over them, if he had abode with them as their stated pastor. His presence would have been more advantageous to them than a hundred letters; on which account he says, “I desire to be present with you now.” Let ministers then avail themselves of this advantage; and the people give them every opportunity of access to them.]

2. A suiting of his address to their respective cases—

[When the Apostle was with the Galatians, he comforted and encouraged them. Now in this epistle he warned and reproved them: and if, by conversing with them, he could restore them to their former state, he would gladly “change his voice,” and speak to them again in terms of approbation and confidence. He would adapt himself to the state of every individual, distinguishing the different degrees of criminality that were found in each, and “giving to each his proper portion of consolation or reproof, as the season” or occasion required [Note: Luke 12:42.]. In this way ought ministers to address their people. The speaking only in a general manner leaves the greater part of our hearers in an ignorance of their real state. We should descend to men’s business and bosoms. We should “warn the unruly, comfort the feeble-minded, and support the weak [Note: 1 Thessalonians 5:14.].” We should answer the objections, solve the doubts, and rectify the errors, of our people; and, by suitable instructions, confirm them in the faith. It is in this way only that we can enjoy much satisfaction in them, or expect to have them as “our joy and crown of rejoicing in the day of judgment [Note: 1 Thessalonians 2:19.].”]

Address—
1.

Those of whom we stand in doubt—

[Think us not uncharitable on account of the fears we express: “we are jealous over you with a godly jealousy [Note: 2 Corinthians 11:2.].” If we felt as we ought, we should be pained and distressed as a woman in her travail, while we see any of you in a doubtful state. We must desire to see in you what we know to be essentially necessary to your salvation: and while we behold any allowed and habitual deviations from the Gospel, whether it be in principle or practice, we must warn you of your danger. Would you have us tell you that you are safe, when we are doubtful whether Christ be formed in you? When we observe one proud, another passionate, another covetous, another unforgiving, another censorious, another formal, would you have us satisfied respecting you? Surely our anxiety about you is the best proof of our love: and we earnestly entreat you all “to judge yourselves, that ye may not be judged of the Lord [Note: 1 Corinthians 11:31.].”]

2. Those of whom we entertain no doubt—

[Where shall we find persons of this description? Where? alas! in every place. Can we stand in doubt about the swearer, the Sabbath-breaker, the whoremonger, the adulterer? Can we stand in doubt of those who live without secret prayer; of those who never felt their need of having Christ formed in them, nor ever endeavoured to conform themselves to his example? No: infidels may stand in doubt; but they who believe the Bible cannot doubt at all [Note: Galatians 5:19.Ephesians 5:6.]; the state of all such persons is as clear as the light at noon-day; and their inability to see it, only proves how awfully “the god of this world hath blinded their eyes.” We must declare unto you, brethren, and would speak it with tears of pity and of grief [Note: Philippians 3:18.], that, if you die before that Christ has been formed in you, “it would have been better for you that you had never been born [Note: Matthew 26:24.].”

But there are others also of whom we cannot doubt; I mean, the humble, spiritual, devoted “followers of the Lamb.” Of these even infidels entertain no doubt; because, upon their own principles, they who are most virtuous are most safe. But they have also the word of Jehovah on their side: and, if we were to stand in doubt of them, we must doubt the states of all the holy Prophets and Apostles, whose faith they follow, and whose example they imitate. No: in such as them are found “the things that accompany salvation [Note: Hebrews 6:9.].” We congratulate them therefore on the safety and happiness of their state: and “we are confident that He who hath begun the good work in them, will perform it until the day of Jesus Christ [Note: Philippians 1:6.].” They may indeed have sometimes doubts and fears in their own minds: but we say unto them, in the name of the Most High God, “Fear not, little flock; for it is the Father’s good pleasure to give you the kingdom [Note: Luke 12:32.].”]