William Perkins
6 And of them that seemed to be great o I learned nothing, or, I was not taught. —:(what they were in times past, it makes no matter to me: God accepteth no mans person:) for they that are the cheife, did not communicate any thing to me.
Here Paul laies downe the second signe of his approbation, namely, that in conference, he learned nothing of the cheife Apostles. And this he expresseth in the first words: in which, the concealement which he vseth, is to be obserued. For hauing begun a sentence, he breakes it off in the middle, and conceales the latter part, and leaues it to be supplied by the reader thus, Of them that seemed to be great, I was not taught, or, I learned nothing. The like forme of speaking, is vsed 1. Chron. 4. 10. Where Iabez saith, If the Lord blesse me and be with me; concealing the end of his sentence, I will be thankefull, thus, and thus.
In the roome of this concealement, Paul puts an answer to an obiection. For some man might take exception, against his former speech, thus: Thou callest the Apostles Great, but thou speakest fainedly: for thou knowest, they were but poore fishermen. To this he makes answer thus: What they were once, it makes no matter to me. Then he renders a reason of his answer: God accepts no mans person. This done, he proceeds, and renders a reason of his first speech: he learned nothing of the cheefe Apostles: because, they did not communicate any thing to him, either in doctrine or counsell.
The vse. This verse serues to expound other places in S. Iohn. Where Christ promiseth to giue his spirit to his Disciples, to teach them all things, Ioh. 14. 26. and to led them into all truth, Ioh. 16. 13. Now these promises directly, and properly, concerne the Apostles: and they are here verified in Paul. Who was so farre forth taught by God, and lead into all truth, that the cheife Apostles could not teach, or communicate, any thing to him. For all this, though Paul and the rest, were led into all truth, that they could not erre, yet were they not led into all holinesse of life, that they could not sinne. Paul saith, to will is present with me, but he addes, that he cannot doe the good he would. Christ saith to all the Apostles, He that is washed and is all cleane, must still haue his feete washed, Ioh. 13. 10. Wherefore they are to be rebuked, that thinke there must be no want at all in them that are Preachers of the Gospel: and hereupon take occasion to despise their Ministerie, if they can spie any thing amisse in their doings. Vpon the same ground, they might reiect the Ministerie of the Apostles. For though they could not erre in preaching, and writing, and though they had no neede to be taught of any man, yet were they not free from sinne in their liues; and the chiefe of them sundrie times fayled.
Againe, here we learne, that there is a good, and lawfull kind of boasting: and that is, when a man is disgraced, and his disgrace is the dishonour of God, and the disgrace of the Gospel. This makes Paul here to say, that he learned nothing of the chiefe Apostles. For if he had said otherwise, he should haue bin reputed to be no more but an ordinarie disciple: and the doctrine, which he taught before this conference, should haue bin called in question. For this cause, he stands vpon it, that they did not communicate any thing vnto him. Vpon the like occasion he professeth that he will boast, 2. Cor. 11. 16. Here the saying of Salomon may be obiected, Let an other mans mouth praise thee, and not thine owne, Prou. 27. 2. I answer, it sufficeth for the truth of sundrie prouerbs, if they be commonly, ordinarily, and vsually true, though they be not generally true. Thus ordinarily, men are not to praise themselues: yet in a speciall and extraordinarie case, it may be otherwise, And the manner which Paul vseth in commending of himselfe, is to be obserued. First, he doth it in great modestie: because in speaking of himselfe, he concealeth that part of the sentence, which should haue serued to expresse his praise. Secondly, in praising of himselfe, he is not carried with enuie, but his care is, to maintaine the good name of the rest of the Apostles; when he saith, What they haue bin, it is no matter to me. Here then we see, that the Atheists doe Paul wrong, who challenge him for pride, and presumption, as though he could not brooke an equall, and withall skorned to learne of any. Againe, by Pauls example we are to take notice of a common sinne. Mens hearts are so possessed with selfe-loue, and they are so addicted to their owne praise, that it is griefe to them, to heare any praised beside thēselues: whereas loue binds vs as well to take care for the good name of others, as of our owne.
When Paul saith, What they were in times past, it matters not to me: we learne, that we are to esteeme of men, not as they haue bin, but as they are. Peter, Iames, and Iohn, though they had bin fishermen, yet are they honoured of Paul, as Apostles. Therefore when men haue repented, we may not vpbraid thē with their liues past. Neither may we take occasion to contemne them that be in authoritie; because we haue knowne what they haue bin heretofore: but euery man is to be esteemed according to his calling, and according to the grace of God giuen him. Like is Gods mercifull dealing toward vs. For he accepts men, not as they haue bin, but as they are when they repent. Therefore if Sathan shall at any time obiect thy life past: say vnto him thus: Tell me not what I haue bin: but tell me what I am, and what I will be. This sufficeth when we repent.
God accepteth the person of no man] By person is meant, not the substance of a man, or the man himselfe, but the outward qualitie, or condition of man, as countrey, sexe, birth, condition of life, riches, pouertie, nobilitie, wisdome, learning, &c. And God is saide, not to accept the person, because he doth call men, bestow his gifts, and giue iudgement, according to his owne wise and iust pleasure, and not according to the outward appearance, and condition of the person. Read Iob. 34. 19. It may be obiected, that God deales not equally with them that are equall: because all men are equall in Adam, and of them he chooseth some to eternall life, and refuseth others. I answer: he is said to accept persons, that deales vnequally with men, beeing bound to deale equally: now God is not thus bound: because he is a soueraigne, and absolute Lord ouer all his creatures, and may doe with his owne what he will, Math. 20. 16. Secondly, it may be obiected, that God had respect to Abel, and his sacrifice, Gen. 4. 4. Ans. The condition of man is twofold, outward, inward. Outward, standes in worldly, and ciuill respects. Inward, standes in a pure heart, good conscience, and faith vnfained. For this onely was Abel respected, Hebr. 11. 4. Though God accept not the outward person, yet in euery nation he that feareth God, is accepted of him, Act. 10. 34. Thirdly, it may be obiected, that God iudgeth euery man according to his workes. Ans. Though workes appeare outwardly, yet the roote and ground of them, is in the heart. And the iudgement of God is according to them, as they are fruits of the faith of the heart.
The vse. All men are in this to be like vnto God their heauenly father: not accepting persons in their dealings. As Magistrates in the exequution of iustice, Deut. 1. 17. Ministers in teaching, and in the reproouing of sinne, Mark. 12. 14. and all beleeuers, who are not to haue religion in acceptation of persons, Iam. 12. 1. This acceptation is the ruine of societies. And it is the common fault. For vsually elections are made, offices bestowed, and iustice exequuted with partialitie, and with blind respects to countrey, kinred, friendship, money.
Secondly, we are all taught, to feare the iudgement of God, and to prepare our selues with all diligence, that we may be found worthie to stand before God, in that great day. For we must come naked before him, and he will haue no respect to our birth, our riches, our learning. Therefore it is good for vs now to put on Christ, that in him we may be accepted. For with him the father is well pleased.
Thirdly, we may not set our hearts vpon the outward things of this world: because God doth not respect vs for them. But we are earnestly to seeke after the things that make vs accepted with God; as true faith, righteousnes, and good conscience. Rom. 14. 17.
Againe, superiours must be admonished to deale moderately with their inferiours, Coloss. 2. 11. Againe, inferiours are to comfort themselues, if they be oppressed: in that God the iudge of all, accepts no persons.
Lastly, here we learne, that when we shall haue immediate fellowship with God in heauen, all outward respect of persons shall cease. God himselfe, and the lamb Christ Iesus, shall be all in all to the Elect.
In the ende of the verse, Paul addes: for they communicated nothing to me. but to the contrarie Rom. 1. 12. may be obiected. Where Paul desires to come to Rome, that he might be comforted by their mutuall faith both his, and theirs. Answ. Though the Apostles did communicate nothing to Paul in respect of doctrine, or iudgement; yet might they, or the meanest beleeuers, conferre something vnto him, in respect of comfort, or the confirmation of his faith: and thus much he signifieth to the Romanes. Here is a good item for them, that come to no sermons, because they can learne nothing. Put the case they were as learned as the Apostles, yet might they profit in hearing in respect of comfort, of faith, and good affection.
