Commentarii D. Andreae Hyperii, doctissimi ac clarissimi theologi, in omnes D. Pauli Apostoli epistolas, atque etiam in epistolam D. Iudae: Commentarii D. Andreae Hyperii, doctissimi ac clarissimi theologi, in epistolas D. Pauli ad Galatas & Ephesios. ...

ON THE GALATIANS CH. I.

John 10.

for that which is from men is for the most part opposed to that which is from God: As in Acts 6, Gamaliel says that one counsel is of men, another is of God. Therefore, those who are sent in this way, constituted only by certain conspirators, and with God not approving, are all thieves and robbers, and attempt to enter the sheepfold of Christ by a way other than the door. And of this kind were all the false apostles, sent not by Christ, nor by the command of Christ, but by faithless Jews who were adversaries of Christ. But they are sent through men who have indeed been elected by God, who adorns them with the gift of prophecy, or other gifts, so that they may be suitable: but yet through men, that is, they are designated to the office of teaching publicly by a legitimate magistrate: just as Titus, Luke, and Timothy were sent by Paul: likewise some were sent by James, Peter, and so in succeeding times to
Vocation

this very day all teachers are sent. And this vocation through men is neither to be despised nor changed, so that tranquility may be preserved in the republics, and regard for divine ordinances is held, that is, of offices or duties in the church, in which, God thus ordaining, it is necessary, as is held in 1 Corinthians 12 and Ephesians 4, that there be some apostles, some prophets, then pastors and teachers, who instruct the unskilled and confirm them in sound doctrine.

Paul's vocation.

Exod. 3. 4.
Isaiah 6.
Jer. 1.
Matt. 10.
etc.
Acts 1.

But Paul says he was not ordained an Apostle from men, nor through man, that is, neither by the favor of certain private individuals of his, nor by the suffrage of any superior, but through Jesus Christ alone: from whom those who are called and sent immediately, and if I may so say, by a living voice, are properly to be called true Apostles. And in this way many prophets were once ordained, and in the new testament the eleven Apostles, then Matthias, by the nod of God, was substituted into the place of the traitor, and Paul, although Christ had already migrated from the earth, were ordained to the ministry of the word: besides whom no one was ever able to claim for himself this glory of an immediate vocation from God. It is indeed true that Paul was baptized by Ananias in Acts 9, but he did not call Paul to the faith, he did not teach him, he did not send him to preach the Gospel, but Christ alone, by the very same voice with which he had called Peter, Andrew, and John: whence in Acts 9, Christ says in express words, "He is a chosen instrument of mine, that he may carry my name before the Gentiles, and kings, and the children of Israel: For I will show him how many things he must suffer for my name." Hence indeed
Matt. 4.

Double vo-
cation.
Jerem. 14.
& 25.

it is clear that there is a double vocation from God: the other is immediate, which is indeed from God, but through men, that is, through the voice and institution of men who have legitimate power of calling from God. To these preceding differences, a fourth difference may be added, namely, of those who are chosen to teach neither by God immediately, nor by God through man, nor simply by men, but by their own impudence, or for the sake of empty glory, or shameful gain, they inject themselves: as there have always been many who lied that they were divinely sent, false prophets, and still now many wander, harming the churches more grievously by spreading impious dogmas than any tyrants by shedding the blood of the pious. Therefore, when Paul here so greatly amplifies his office, that he was called to it by God, it is understood from these things: First, that the vocation of even those who are sent by God through men is to be honored.
1. Vocation

to be honored.
2. Consola-
tion from the
certainty of
vocation.
Disadvantages of il-
legitimate
vocation.
Fruits of legi-
timate voca-
tion.

Then, that consolation is to be sought by everyone from the certainty of their vocation. For he who is not certain in his conscience concerning his vocation, such a one, even if he may be moved much, especially in the administration of the word, will not easily experience a prosperous success: indeed, there is a danger that he may destroy what has been well established by others rather than stabilize it. Therefore, he who wishes that which he labors upon in the church to be ratified and firm must first be certain of his vocation, then he will constantly defend the dignity of his vocation against deceitful wolves, just as we see Paul doing here: just as he also says in Romans 11, "Insofar as I am an Apostle of the Gentiles, I illustrate my ministry." And when that is done, then doctrine also remains in value among all, and more are moved to embrace it. And one can freely, as Paul does, glory in his vocation when he performs all his things by the command and will of God, and takes care that in all things he pleases one God first of all. Nor is it a small happiness to act, being content with one's vocation, that is, neither to cast oneself down below one's vocation, nor to seek anything placed above it: which indeed those can do who are certain about their vocation.