Brethren, I beseech you, be as I am; for I am as you are: you have not injured me at all.
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Cornelius a Lapide
AD 1637
Be as I am. As you see me neglecting Jewish feasts, relying on my freedom in the Gospel, so do you neglect them and make use of the same freedom. I would be your leader into the land of liberty; follow me, therefore, and care nothing for what the Jews may say about the necessity of the Old Law.
I am as ye are. I live as a Gentile, and adapt myself to your needs, so far as I can with a safe conscience.
Ye have not injured me at all. Ifanybody, it is yourselves that you have injured. I do not say this in anger, but from love and pity. S. Jerome observes that the Apostle soothes here any feelings wounded by the rebuke of chap. iii1.
Be ye as I, for I also am as you. I add no word in the translation, because it is uncertain what is to be understood: some give this construction, be you as I am, because I also was, as you now are; and they expound them thus: lay aside your zeal for the Jewish ceremonies as I have done, who was once as zealous for them as you seem now to be. Others would have the construction and sense to be: be you as I am, because I am as you; that is, be affected to me, and love me, as I have still a true affection and love for you, which is agreeable to what follows, you have not offended me at all. (Witham)
A disciple harms his master if he wastes his precepts and his work by his own neglect. The Galatians had not harmed the apostle, because they had observed his gospel and his commands right up to the present. … Or else [he means]: “When I first preached the gospel to you … I pretended to be weak that I might be helpful to you in your weakness; did you not receive me as an angel, as Christ Jesus? When, therefore, you did me no harm at that time and thought me in my downcast and lowly state to be like the Son of God, why am I harmed by you when I stir you up to greater things?” Epistle to the Galatians.
He is saying something like this: “Just as I was made weak for your weakness and could not speak as to spiritual people … so you should also be as I am, that is, understand more spiritually.” … This he says indeed as an imitator of the Savior, who … “was found in fashion as a man,” that we might come to the divine life from being men. .
See how again he addresses them by a name of honor, remembering to be gracious … for just as continual flattery ruins people, so a continuously severe mode of speech hardens them. Therefore it is good to maintain a balance everywhere. See now how he defends what he has said, showing that it was not in mere indignation but in concern for them that he said what he has said. For since he has given them a deep cut he next injects this appeal like oil. And showing that his words did not come from hatred or enmity, he reminds them of the charity that they displayed toward him and carries on his argument ironically.
He is saying this to those of a Jewish background, and so he brings himself to the fore, persuading them on this ground also to depart from the ancient ways. “For if you have no one else as a paradigm, it is enough simply to look at me as an instance of this change, and you will easily be encouraged. Consider then: I also was in this state and burned with great zeal for the law, and yet later I was not afraid to discard the law and depart from that way of life.”
You did me no wrong.
Observe how he again addresses them by a title of honor, which was a reminder moreover of the doctrine of grace. Having chid them seriously, and brought things together from all quarters, and shown their violations of the Law, and hit them on many sides, he gives in and conciliates them speaking more tenderly. For as to do nothing but conciliate causes negligence, so to be constantly talked at with sharpness sours a man; so that it is proper to observe due proportion everywhere. See then how he excuses to them what he has said, and shows that it proceeded not simply because he did not like them, but from anxiety. After giving them a deep cut, he pours in this encouragement like oil; and, showing that his words were not words of hate or enmity, he reminds them of the love which they had evinced toward him, mixing his self-vindication with praises. Therefore he says, you did me no wrong.
I beseech you, brethren, be as I am; for I am as you are.
This is addressed to his Jewish disciples, and he brings his own example forward, to induce them thereby to abandon their old customs. Though you had none other for a pattern, he says, to look at me only would have sufficed for such a change, and for your taking courage. Therefore gaze on me; I too was once in your state of mind, especially so; I had a burning zeal for the Law; yet afterwards I feared not to abandon the Law, to withdraw from that rule of life. And this you know full well how obstinately I clung hold of Judaism, and how with yet greater force I let it go. He does well to place this last in order: for most men, though they are given a thousand reasons, and those just ones, are more readily influenced by that which is like their own case, and more firmly hold to that which they see done by others.
O trumpet of peace to the soul that is at war! O weapon that puttest to flight terrible passions! O instruction that quenches the innate fire of the soul! The Word exercises an influence which does not make poets: it does not equip philosophers nor skilled orators, but by its instruction it makes mortals immortal, mortals gods; and from the earth transports them to the realms above Olympus. Come, be taught; become as I am, for I, too, was as ye are.
