A commentary of M. I. Calvin upon the Epistle to the GalatiansA commentarie of M. I. Caluine vpon the Epistle to the Galathians

Because he had so boldly extolled his preaching, now doth he without vain boasting, show that he did it lawfully: and he useth two Arguments to show it: The first is of the effect of his mind, because he doth not apply himself unto men ambitiously or to flatter. The second is much more forcible, in that he himself is not the author of this Gospel, but having received it of God, hath faithfully delivered the same by hand.

Because he had so boldly extolled his preaching, now doth he without vaine boasting, shew that he did it lawfully: and he vseth two Argumentes to shew it: The first is of the effect of his minde, because he doth not apply himselfe vnto men ambitiously or to flatter. The seconde is much more forcible, in that hee himselfe is not the authour of this Gospell, but hauing receyued it of God, hath faythfully deliuered the same by hande.

10 Do I now persuade.) This place for the ambiguity of the Greek construction, is diversly expounded. Some do thus translate it, 10. Do I persuade men or God? Others do take God for godly things, and men for humane things, which sense would very well agree, if it were not somewhat far disagreeing from the words, I had rather therefore to follow that sense which was less forced, for it is a common thing with ⟨p. 13⟩the Greeks to understand the preposition [Greek or Hebrew]. Paul speaketh not of the argument of his preaching, but of the purpose of his mind, that he hath regard unto God rather then unto men, although the doctrine be answerable to the affection of him that teacheth. For as corruption of doctrine springeth of ambition, avarice, or any other wicked desire, so a right conscience maketh that the pure truth is retained. Therefore he enforceth that his doctrine is true, in that it is not conformed unto men. Or do I seek to please men? This second differeth not much from the first: notwithstanding it differeth somewhat: for the desire to get favour is the cause why we speak after men. Where such ambition reigneth in our harts, that we covet to frame our speech to win the favour of men, it may not be that we can teach sincerely. Therefore Paul doth testify himself to be pure and free from this vice, and that he may with the more boldness attempt himself also from slander he speaketh asking the question: For questions have more weight, for that we give our adversaries leave to speak against us if they have any thing (to say.) For that was a sign of great surety, which the testimony of a good conscience gave to Paul: because, indeed, he knew himself so to have done his duty, that he was not in danger of such a reproach. For if I should please men. A sentence worthy of remembrance: that the ambitious, that is, they which hunt after the favour of men, cannot serve Christ: Notwithstanding he speaketh of his own person singularly in this sense, that he hath willingly put himself out of favour with men, that he might give himself to serve Christ: and compareth the state of his life afore, with his life now.