Commentary on the Epistle to the Galatians

^A Sed per Jesum Christum, et Deum Patrem, qui suscitavit eum a mortuis. But the Acts of the Apostles indicate through the Holy Spirit that he was set apart for the apostolic office. It is clear, therefore, that there is one power of the Son, and of the Spirit, and of the Father. Observe here the preposition "through" applied to the Father, and the Son named first, on account of the heretics who are curious about these matters. It is opportune, however, that he makes mention of the death and resurrection, so as to persuade them no longer to turn their mind to the Law, which could confer nothing upon them, but rather to Christ, who died and rose again for their sake. Furthermore, how great an ingratitude it is to fail such a great benefactor. The Father is said to have raised him up, both because of the weakness of the hearers and because all things that the Son does are also referred to the Father. For he was not, of course, powerless to raise himself, he who gave it to those who believe in him to raise the dead by the mere shadow of their bodies.

VERS. 2. Et qui mecum sunt omnes fratres. Because they were slandering him, claiming that he alone preached these things, he now shows that there are many others who share his opinion. ^B Ecclesiis Galatiae. Consider here his indignation and sorrow. For he did not say, "to the beloved," "to the sanctified," nor "to the Churches of God," but simply, "to the Churches of Galatia." But because they were at variance among themselves, he rightly calls them many Churches; yet, at the same time, putting them to shame, he gathers them into one by this name. For those who are divided into many parts cannot be called by this nomenclature, which signifies concord.

VERS. 3. Gratia vobis et pax. Because they were in danger of falling from grace on account of applying their mind to the Law, he prays for this for them. And since they had made themselves enemies of God by establishing the legal requirements which He had abolished, he calls and leads them back to peace.

^C A Deo Patre. God has become your Father. Whence? From the Law to which you are gaping, or from the baptism of Christ? How, then, do you turn away from your benefactor? Observe also that he says "from God the Father" without the article, because of those who conclude that the Son is lesser than the Father from the fact that John says, "And the Word was God," without the article. ^D Et Domino nostro Jesu Christo. Not the Law is our Lord, but Christ Jesus. Moreover, these very names are indications of the benefit. For Jesus, as one saving the people from their sins; and Christ, from the anointing of the Spirit, by which he was anointed for our sake, sanctifying our nature through the assumption, and granting us to be named in this way.

VERS. 4. Qui dedit semetipsum pro peccatis nostris. Behold, he gave himself; therefore not as a servant

^A but by the command of the Master, he labored. When, therefore, you hear that he was given by the Father, understand the benevolence and the will of the Father. He gave himself, that he might deliver us from sins, from which the law had no power to deliver us. How, therefore, having abandoned your deliverer, do you attend to the law, which has profited you nothing?

« That he might deliver us from this present evil world. » Here the Manichaeans seize upon the text, saying, "Behold, he has called the present world, that is, our life, evil." But this is not so. For neither are the days themselves evil by nature (for what wickedness is there in the solar course, or in the interval of the days?), nor is our life evil of itself; for how could it be, in which we recognize God, and philosophize about things to come? But by "evil world," he means evil operations and a corrupted will, just as we are accustomed to say, "I had an evil day," blaming not the time, but the circumstances and the action. For Christ did not die so that he might kill us and cast us out of the present life, but that he might deliver us from evil actions for the time to come. For since he had said above ^B that "He gave himself for our sins," that is, "He freed us from our past offenses," he says afterward that he also gave us security for the future, that he might deliver us from evil conduct. But the law neither blotted out past sins, nor was it of any avail for the future.

« According to the will of God and our Father. » Because they thought that they were disobeying God by abandoning the law, he corrects their suspicion, showing that it is the will of the Father that we should be freed through the Son. You see also that he did not say, "According to the commandment of the Father," but "According to the will," that is, the good pleasure. And by calling God our Father, he again reminds them of the benefactor Christ, who made his own Father to be our Father also. Why, then, do you fall away from him?

« To whom be glory for ever and ever. Amen. » Nowhere else in his prefaces ^C does he place "Amen," but here he puts it, showing that his discourse is brought to an end, and that what he had said was more than enough for the accusation of the Galatians. For after making mention of the ineffable benefits of God—by which they were condemned for having abandoned Christ, the benefactor—then, having marveled at these things and being unable to utter anything else about them, he closes his discourse with a doxology.

« I marvel that you are so quickly transferring yourselves from him who called you in the grace of Christ. » He indicates that he had a great opinion of them. For, he says, I marvel that you, who have labored so much in the faith, are so quickly transferring yourselves. And there are two points of indictment: the "transferring yourselves," ^D and the "quickly," so that the deceivers do not even need time; which reproaches the fickleness of those who accept the imposture. Nor did he say

^A move yourselves, but ^A be moved; meaning, "I do not yet believe, nor do I think that the deception is complete." Observe his wisdom here. Because they, being held by the Law, thought they were serving the Father, he says that those who attend to the Law are being transferred away from the Father. For ^A from Him, ^A he says, ^A who called you, ^A that is, from the Father. ^A In the grace of Christ, ^A that is, in order to be justified by Christ, not by works, but by grace. For the Son provides the remission in grace; but the Father calls to this.

VER. 7. ^B

To another gospel, which is not another, but there are some who trouble you, and want to pervert the gospel of Christ.

VER. 8. ^C

But even if we, or an angel from heaven, preach a gospel to you besides what we have preached to you, let him be anathema.

^A nor do I spare even myself if I preach other things. He does not say this because he is condemning the apostles, but because he wishes to shut the mouths of the deceivers, and to show that he does not admit of any authority when the discourse is about doctrines.

Vers. 9. "As we have said before, so say I now again: If any man preach any other gospel unto you than that ye have received, let him be accursed." Lest they should think that he said these things out of anger and by way of impulsive seizure, he sets them forth a second time, indicating that he did not speak thus without judgment, but firmly and solidly having settled these things within himself, he thus pronounced them.

Vers. 10. "For do I now persuade men, or God? or do I seek to please men?" He is about to defend himself regarding the things for which he is accused. In order, therefore, that they might not be puffed up as though judging their teacher, he says: "Do not imagine that I am making a defense to you, or that I seek to persuade you, but my whole discourse is toward God." Whence I do not even write these things desiring glory from you, and in order that I might have disciples, but as one rendering an account to God for the doctrines, and not desiring to please men. Or also thus: Since they were slandering him as preaching different things to different people, and changing himself according to the condition of men, he says, "Am I eager to persuade men, and to please them, or God? For if I desired to please men, I would certainly do what you say."

^B "For if I yet pleased men, I should not be the servant of Christ." He confirms that he is not eager to please men. And by what logic would he flatter them, or preach different things to different people? For if he were eager for this, he would not have departed from the Jewish rites and approached Christ; he would not have scorned kinsmen, friends, such great glory, and chosen persecutions, dangers, and dishonor.

Vers. 11. "But I certify you, brethren, that the gospel which was preached of me is not after man." He is about to show them that he has truly departed from the law, and for this reason he makes mention of his former life and of his sudden change; showing that he would not have departed from Judaism so suddenly, unless he had had some more divine assurance. Therefore he also says that "My gospel is not after man," that is to say: I did not have a man for a teacher, but I have become a disciple of Christ Himself.

Vers. 12. "For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ." For this is what the slanderers were saying, that he did not become a hearer of Christ, as the other apostles did, but received everything from men. He says, therefore, that He Himself, who also instructed the companions of Peter, revealed the Gospel to me.

Vers. 13. "For ye have heard of my conversation in time past in the Jews' religion." From where is it clear that I received the Gospel through divine revelation? From my former conversation. For given such a persecutor, how could he— ^D I have persuaded myself.

been so suddenly changed, were it not that some divine revelation drew me? For that I was a vehement persecutor is clear from the fact that you yourselves, Galatians, who are so far distant from Judea, have heard it.

“And how I persecuted the Church of God, and laid it waste.” ^A Observe how he sets each point down with emphasis. For he did not say, “I persecuted,” but, “With every excess.” And not only this, but also, “I laid it waste,” that is, I attempted to undermine and destroy; for this is the work of a devastator.

VERS. 14. “And I made progress in Judaism above many of my own age in my own nation, being more exceedingly a zealot for the traditions of my fathers.” Above all, he says, who were at that time, I showed much fervor, and I advanced in the war against the Church; or, that I was in high repute among the Jews. And do not think that this matter was born of vainglory, or of anger, but of zeal. If, therefore, I was fighting against the Church for no human reason, but out of zeal for God, even if mistakenly, by what reasoning, now that I have recognized the truth, would I preach other things, out of a love for human glory, and not those which the truth demands and Christ has taught me?

VERS. 15. “But when it pleased God, who separated me from my mother’s womb.” If he was separated from his mother’s womb for the Gospel and elected by God, he was by all means left ^B by some divine providence during the intervening time in Judaism; surely so that so sudden a change of his might strengthen and draw many into the faith. God, however, separated him not by lot, but out of the foreknowledge that he was worthy.

“And called me by His grace.” God indeed called him on account of his virtue. “For he is a chosen vessel unto me,” He says. But he, being endowed with remarkable modesty, says that he was called through grace, not on account of his worthiness, but through mercy.

VERS. 16. “To reveal His Son in me.” He did not say, “To reveal to me,” but, “In me,” ^C indicating that he did not learn by word alone, but that his heart was filled with much Spirit, with knowledge having been steeped into the inner man, and with Christ speaking within him.

“That I might evangelize Him among the Gentiles.” He revealed the Son to me, not that I might only see and know Him, but that I might also bring Him forth to others. For not only to believe, but also to be chosen, was from God. How then do you say that I was taught by men? And he did not say simply, “That I might evangelize Him,” but, “Among the Gentiles.” How then could I preach circumcision to the Gentiles?

“Immediately I did not confer with flesh and blood.” ^D That is, I did not enter into a debate with the apostles; for these—

^A he calls flesh and blood, naming them from their nature. Or he says this simply regarding all men, that “I learned nothing from any man.”

“Neither did I go up ^D to Jerusalem to the apostles who were before me.” How then does the Apostle say these things? Was he so puffed up that he thought he was sufficient for himself and had no need of a counselor? And why did he not listen to him who said, “Be not wise in your own eyes” [Prov. 3:7], and, “Woe to those who are wise in their own eyes” [Isa. 5:21]? By no means. But because his detractors were saying that it is necessary to follow the apostles and not him, and that those were apostles before him, he was compelled to say these things in order to restrain the deceivers. For indeed it was absurd that one who had learned from God should thereafter rely upon men. He does not say these things ^B out of arrogance, then, but to show the authority of his own preaching. And yet, he did go up to Jerusalem, but not so that he himself might learn, but so that he might persuade others that these things also please those in Jerusalem. Furthermore, he did not go up immediately—that is, at the beginning—but after these things he did go up, and then for the sake of persuading others.

“But I went away into Arabia, and returned again to Damascus.” He traversed uncultivated and wild ^C regions. For if he had remained with the apostles, his preaching would have been hindered and would not have been spread so quickly. For this reason he ran to the most wild of the nations. Observe also his humility: how, in recounting the cities, he nowhere said how many he converted, even though in Damascus he so confounded the Jews that he was even plotted against by the ethnarch. Thus, he says things that seem ^D to speak highly of himself not for the sake of ambition, but so that the preaching might not be harmed if he himself were held in disbelief as someone of no account, a disciple of a disciple.

“Then after three years I went up to Jerusalem, to visit Peter.” This too is a sign of humility, if he who had achieved so much went to Peter, not for the sake of profit, but for a visit alone, honoring him as one greater than himself. Therefore he did not say “to see” Peter, but “to visit,” which is what those who look closely at great and magnificent cities say, just as we ourselves go to the holy men—though we go for the sake of profit, but he for the sake of honor alone.

“And I remained with him fifteen days.” The visit is a sign of honor; remaining is an argument of friendship and fervent love. He did not say, however, that he was taught, but “I remained with him,” instead of, “with him.”

“But other of the apostles I did not see, except James the brother of the Lord.” On account of Peter he went up, so much did he honor and yearn for him; he saw

^A also James. He mentions even him with honor, calling him the “brother of the Lord,” for thus he was also free from envy. Yet if he had wanted to signify [a relative], he could have said, “the son of Cleopas.” For he was not the brother of the Lord according to the flesh, but was believed to be. And how was he of Cleopas? Listen: Cleopas and Joseph were brothers. When Cleopas died without children, Joseph raised up seed to him and begot this one, and his other brothers, and Mary—whom the Gospel called the daughter of Cleopas and sister of the Mother of the Lord—insofar as Joseph maintained the care of a father toward the Virgin rather than the disposition of a husband.

“Now concerning the things which I write to you, behold, before God, I do not lie.” ^B Just as one who is about to render an accounting in a court of law, so he contends with his words, so that he might be deemed trustworthy.

“Then I came into the regions of Syria and Cilicia. And I was unknown by face to the Churches of Judea which were in Christ. But they were only hearing that, ‘He who formerly persecuted us, now preaches the faith which he once destroyed.’” Because he had seen only Peter, having stayed in Judea, he departs from it again, because he had been sent to preach to the nations, and because he did not wish to build upon another’s foundation. Therefore, he says, ^C I was unknown by face to the Christians in Judea. How then could I have preached circumcision to them, being unknown to them even by sight? For they were slandering him on this account, saying that he preached circumcision in Judea. But they had only heard about me that I had turned to Christ and that I preach him.

“And they were glorifying God in me.” This also is a mark of modesty. For he did not say, “They admired me,” or “They were amazed at me,” but he showed that the whole matter belonged to grace. For they were glorifying God in me, ^D as the one who was accomplishing the whole thing.

CHAPTER II

“Then after fourteen years, I went up again to Jerusalem with Barnabas, having taken along also Titus. I went up according to revelation.” Of the first ascent, Peter was the cause; but of the second, revelation. And he brought Titus and Barnabas as witnesses of his own preaching, that it had seemed pleasing to the apostles.

“And I laid before them the Gospel which I preach among the nations.” That is to say, the one that is devoid of circumcision. But for what reason did he lay it before them after so many years, when he ought to have done this at the beginning, and known whether he was running rightly or otherwise? For it was foolish that one who had run for so many years, and accomplished such great things, should have need eventually to learn whether he had run in vain. But if he went up as one who was himself learning about his own course, this matter would indeed have been unreasonable. Since, however, he observed that not a few were offended—as though Peter were receiving circumcision, while he himself were rejecting circumcision, and for that reason were suspected of acting unlawfully—he went up according to revelation, the Spirit prompting him, seeing that

him, that those who were scandalized might be persuaded that there was no discord in the preaching, but that those who allowed circumcision allowed it by way of accommodation, ^A in that they were preaching to the circumcised. How, then, was the event unreasonable? For the Spirit moved him to go up for the sake of correcting others, and he himself reasonably obeyed.

“But privately to those who were of repute.” Because there were many who were scandalized, Paul speaks privately to those around Peter, so that no sedition might arise and a greater scandal be excited. For the number of those who were scandalized was immense, and had they heard in public that Paul was abolishing circumcision, it was likely they would have raised an uproar and disordered everything. Therefore, he converses privately, having Titus and Barnabas as witnesses to declare to all men that it did not seem to the apostles either that he was preaching anything contrary to them. By saying “those who were of repute,” he does not deny their existence, but he places their common judgment alongside his own; just as he said about himself, “I think I also have the Spirit of God,” not as if denying that he has it, but introducing the common opinion. “Those who were of repute,” then, that is, the great and the famous. ^B

“Lest by any means I should run, or had run, in vain.” This means: So that I may teach those who are offended at me that I do not run in vain; not that I myself might learn—for how could I learn, when the Son and His Gospel have been revealed to me by the Father?

“But not even Titus, who was with me, being a Greek, was compelled to be circumcised.” Titus, he says, being uncircumcised, was not compelled to be circumcised. This is the greatest proof that the apostles did not receive circumcision by design or as a principal institution, but by way of accommodation for the sake of the believers from the circumcision, and that they could not complain about the preaching of Paul, whose disciple was uncircumcised. ^C

“But because of the false brethren who were brought in secretly, who came in privily to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.” The construction of the statement is thus: Neither because of the false brethren brought in secretly was Titus compelled to be circumcised. That is, even though those who opposed me were present, yet the apostles did not, even because of them, compel us to circumcise Titus. But how does he call these men “false brethren,” who were urging circumcision, since even the apostles accepted it? Because the apostles, yielding to those who believed from the circumcision, accepted circumcision in that they were preaching to the Jews; but these men, as if laying down circumcision as a primary requirement and as if defending the law ^D

^A them, establishing and, as it were, defending the law. For this reason he calls them false brethren. Furthermore, when he says, “They slipped in,” he indicates their clandestine treacheries; and by the words, “to spy out,” he implies that they were enemies. For spies do not slip in for any other reason than to learn everything and to create for themselves an opportunity to destroy and enslave; which is exactly what these men were doing. For they were scouting to see who were uncircumcised, having the “liberty which is in Christ,” that is, not subject to the law, so that they might seize them and compel them to be circumcised, and again bring us into the slavery of the law, from which Christ has liberated us. From this, therefore, it is clear that while the apostles were allowing the observances of the law in order that they might gradually remove [the people] from its servitude, these men were confirming the law in order to strengthen that servitude.

VERS. 5. “To whom we yielded in subjection not even for an hour, that the truth of the Gospel might remain with you.” He did not say, “in teaching,” but, “in subjection.” For it was not because they were teaching us anything that they did these things, but so that they might subject and enslave us. For this reason we yielded to the apostles, but to these men, not at all. So that, he says, our message to you might remain firm and true. What message? That the old things have passed away, that the law has been abolished, and that Christ does not accept those who are circumcised, nor does circumcision benefit anyone. By resisting them, therefore, we have proved ^B that what we preached to you about the cessation of the law is true. Do not, therefore, fall away from this truth.

VERS. 6. “But from those who seemed to be something, whatever they once were, it makes no difference to me. God does not accept man’s person.” Since it was probable that someone would oppose him and say, “How, then, did the apostles command circumcision?” he resolves this objection; yet he does not state the true cause, namely, that they were doing this by way of dispensation and as an act of condescension, lest those of the Jews who had come to Christ, hearing that the apostles permitted circumcision not in reality but by way of dispensation, might fall away from them as if they were destroyers of the law—for they had been heeding them precisely because they observed the law. Paul conceals this cause. He weighs heavily, however, upon the apostles when he says, “It makes no difference to me,” that is, “I have no concern for those who seem to be something, that is, the great apostles, whether they preach circumcision or not; for they themselves will have to give an account to God; and just because ^C they are great and are leaders, God will not respect their person, for He is no respecter of persons.” Note well: he did not say, “What they are,” but, “What they once were,” showing that they, too, had henceforth ceased to preach in that manner, since the Gospel was shining forth everywhere. Paul says these things not to disparage the saints, but because he wishes to benefit his hearers. ^D

^A "For to me those who seemed to be something contributed nothing." Those men, he says, whatever they were, it will be the concern of God; but this I know, that they did not oppose me in anything, nor did they add anything to my preaching, nor did they correct it. ^B "But on the contrary, when they saw that the Gospel of the uncircumcision had been entrusted to me, just as that of the circumcision to Peter (for he who worked through Peter for the apostleship of the circumcision, worked also through me for the Gentiles), and when they recognized the grace of God which had been given to me, James and Cephas and John, who seemed to be pillars, gave to me and Barnabas the right hand of fellowship, that we should go to the Gentiles, and they to the circumcision." Some have interpreted this passage as follows: Not only did they not correct my message, but on the contrary, they themselves were corrected. But this is not the case. For in what way were they to be corrected by him? For each one of them was perfect. This, therefore, is what he says: "But on the contrary, they gave to me the right hand of fellowship," then leaving the intervening words, "when they saw that the Gospel of the uncircumcision had been entrusted to me," and so forth. So far were they from correcting me, that they even praised and agreed that I and Barnabas should preach the Gospel, I to the uncircumcision, that is, to the Gentiles, and they to the circumcision, that is, to the Jews. For by "circumcision" and "uncircumcision," he does not mean the things themselves, but the uncircumcised and the circumcised. Here he shows himself to be of equal honor with Peter. For He who gave to him the effectiveness of the Gospel among the Hebrews, gave also to me this same effectiveness among the Gentiles. ^C Observe how he indicated that not only did his preaching please the apostles, but it was also approved by God. For when he says the apostles had "recognized" the grace of God, he does not say "having heard," but "having recognized" from the very facts. For why would He have given me the grace, if such preaching had not been pleasing to Him? Again, he mentions the three with praise. For those who "seemed to be pillars"—that is, the great ones whom all everywhere carry about and glorify—these bear witness to me that my preaching pleases Christ. Therefore, "they gave the right hand," that is, they agreed, and made us partners, and showed that they approved of my preaching, as it differed in nothing from their own word.

^D "Only that we should remember the poor, which I was also eager to do." We divided the preaching, he says, but we held the poor in common. For in Jerusalem many of the believers had been plundered of their possessions by the unbelieving Jews, and were in need of necessary food. For the Greeks did not war against those who had believed among them to the same extent as the Jews fought against the Hebrew Christians. For this reason, Paul takes great care to provide for them, as he himself confesses, saying, "I was eager to do this very thing." For from every place, gathering from those he had instructed, he brought it to them himself.

^A

Verse 11. When however Peter had come to Antioch, I resisted him to his face.

Because he had been rebuked.

Verse 12. For before certain ones came from James, he ate with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision.

Verse 13. And the rest of the Jews also dissembled with him, so that even Barnabas was led away by their hypocrisy.

Verse 14. But when I saw that they were not walking uprightly...

regarding the truth of the Gospel, I said to Peter before all. ^A Let not even this expression disturb you; for he does not say these things to rebuke Peter, but on account of those who were to receive some profit from hearing that even Peter was rebuked, as one keeping to the Law; and what will you do henceforth? For this reason he rebukes him before all at that time, so that those who heard might be terrified, a pillar so great being rebuked and having nothing to counter. Eusebius, however, says that it was not the great Peter who was rebuked by Paul, but another Cephas, one of the seventy. And he thinks he confirms this by saying it is not likely that the man who defended himself in the beginning, when he scandalized some by eating with Cornelius, would again have need of such a rebuke. But, O most wise man, neither do we say that Peter was rebuked by Paul as though he were ignorant of what needed to be done, ^B but that he voluntarily endured the reprimand, so that others might be corrected.

"If you, being a Jew, live like a Gentile, and not like a Jew, why do you compel the Gentiles to Judaize?" Paul screams out to them all but in so many words: Imitate your teacher. For behold, even though he himself is a Jew, he nevertheless ate with the Gentiles. Observe, moreover, how he does not accuse him, saying, "You do ill by keeping the Law," but rebukes him on account of his own disciples who had believed from among the Gentiles, as though he were compelling them to be circumcised and to Judaize. For in this way the argument was destined to seem more acceptable.

Verse 15. "We are Jews by nature, and not sinners from among the Gentiles." By nature, that is, not proselytes, but born of Jewish parents and raised in the Law; we abandoned the traditional way of life in which we had grown up, and took refuge in faith in Christ.

Verse 16. "Knowing that a man is not justified by the works of the Law, except through faith in Jesus Christ; and we have believed in Christ Jesus, that we might be justified by faith in Christ, and not by the works of the Law; because by the works of the Law shall no flesh be justified." Observe how cautiously he speaks of everything. For we did not abandon it as evil, but as weak and incapable of justifying. For no one could perform its works, ^C being burdensome and difficult to accomplish, not on account of their magnitude, but rather their insignificance; and otherwise, because it did not sanctify the soul, but cleansed bodily defilements. Circumcision, therefore, is superfluous. And as he proceeds he will say that it is even dangerous, alienating one from Christ.

Verse 17. "But if, seeking to be justified in Christ, we ourselves were found to be sinners, is Christ then a minister of sin?" We sought, he says, to be justified in Christ, having abandoned the Law; but as you say, it is a sin to abandon the Law; ^D the conclusion, therefore, is that Christ has pushed us into this sin, for it is on account of Him that we abandoned all the legal requirements. Therefore, not only has Christ not justified us, as you say, but He has become for us a cause of greater condemnation, by persuading us to abandon the Law.

^A "Far be it!" Having reduced their argument to an absurdity, he had no further need of a proof, but was satisfied with a denial, which is what he is always accustomed to do in matters that are entirely forbidden.

VERS. 18. "For if I rebuild those things which I destroyed, I make myself a transgressor." Observe his wisdom. They said to him, "He who dissolves the Law is a transgressor." But he shows the opposite: that he who keeps it is the transgressor, for he deserts not only faith, but the Law itself. For the Law itself led me to faith and persuaded me to abandon it. He will show this as he proceeds, but for now he says: The Law has ceased, and we have confessed this by the fact that we have dissolved it by departing from it. If, therefore, we strive to establish it, we become transgressors, by establishing what has been set aside by God.

VERS. 19. "For I, through the Law, am dead to the Law." He confirms how he dissolved the Law, and says that through the Law of grace and the Gospel, I died to the law of Moses; or that I died, he says, to the Law through the Law—that is, the Law itself led me to no longer heed it, guiding me to Christ through both the Mosaic and prophetic words. If, therefore, I were to pay attention to it again, I would be violating it as well. Or, in this way: The Law commanded that he who did not do what was written should be punished and killed. Therefore, since it was impossible to be fulfilled, in as much as it depended on the Law, I was put to death. Let it not, therefore, command me, for I have died through it: by the death of the soul, because I sinned in not being able to fulfill the things of the Law; and by the death of the body, insofar as it pertains to the condemnation of the Law. How, then, shall I any longer pay attention to that which killed me?

"That I might live to God, I have been crucified with Christ." Lest anyone should say: "How then do you live, since you have died?" He says that the Law killed me while I was alive, but Christ, receiving me when I was dead, brought me back to life, having been intellectually crucified with Him and having died with Him through baptism. The miracle is twofold: that He made the dead to live, and that he did so through death.

VERS. 20. "I live, now not I, but Christ lives in me." By saying, "I have been crucified with Christ," he hints at baptism; but by saying, "I live, now not I," he refers to the subsequent way of life, through which our members are mortified. "But Christ lives in me": this means that nothing is done in us that Christ does not will; rather, He is the one who does all things in us, reigning and exercising dominion over us. And while our own will is dead, His lives and governs our life. If, therefore, I live to God a life other than that which is in the Law, and have to the Law been deadened, I can observe nothing of the Law.

"And that I now live in the flesh, I live in the faith..."

of the Son of God. ^A What I said, I said regarding the spiritual life; but you will also find that this sensible life itself is mine from Christ. For the Law, when transgressed, rendered all men subject to sin and punishment, and hindered nothing of their all perishing, just as in the flood, as transgressors; but Christ coming, snatched us from condemnation, justifying us by His own death. So that even this very thing, to live sensibly and in the flesh, we have through faith in Christ, which both justifies us and snatches us from condemnation.

“Who loved me and gave Himself up for me.” ^B And yet He gave Himself for all, and loved all; but Paul, thinking within himself from what things Christ has delivered us and what He has bestowed, and being inflamed by love, makes the common good his own, just as the prophets do: “O God, my God,” they say; at once also showing that every person ought to return as much gratitude to Christ as if He had died for him alone. But those who have made use of this benefit are strictly only those who believe. Wherefore, he who attends to the Law indicates that Christ did not die for him. And how do you not shudder at this, but rather run back to the Law, showing the death of the Master to be useless? Note also the expression, “gave Himself up,” for the sake of the Arians.

“I do not set aside the grace of God.” ^C Since he has set forth these arguments, he finally affirms that, “I do not cast away the gift of Christ which He bestowed upon me, having justified me without works by His death,” nor do I run to the Law.

“For if righteousness is through the Law, then Christ died for nothing.” For if the Law, he says, has the power to save and to justify, then Christ died in vain. For on this account He died altogether, so that He Himself might save us through death, as the Law was not strong enough; for if the Law saves me, the death of Christ is superfluous. Do you see to where the blasphemy leads? ^D

CAPUT III

“O foolish Galatians, who has bewitched you not to obey the truth?” Having shown through the previous things that he was not an apostle from men, nor through men, and having established himself as worthy of belief, he disputes with greater authority; and preparing to compare faith and the Law, he first calls them foolish, not while transgressing the Law of Christ, but while most strongly keeping it. For it is not he who simply calls his brother a fool who is liable to judgment, but he who does so rashly. But these men were most justly called foolish, who were unperceiving of such great goods, and who were making the death of Christ useless. See also that he rebukes them after the proofs, and immediately softens it. For he did not say, “Who deceived you?” but, “Who bewitched you?” Who envied you? indicating that they are worthy of—

those who persuade them do not do so as guardians, nor as those filling up what is lacking, but as those who even mutilate what exists; for such is envy. Not that he said this because envy has such power in itself, but because those who teach such things came to this point through jealousy.

“Before whose eyes Jesus Christ was openly set forth, crucified among you.” But surely he was crucified in Jerusalem; how then does he say, “Before whose eyes,” and “Among you”? Because with the eyes of faith they saw the cross more accurately than those who were present and looking on at that time. For to many of those who saw it bodily, it profited nothing; but these, though they did not see it with their eyes, saw it more accurately through faith. Christ, therefore, was “openly set forth,” that is, depicted as if in a living image through preaching; and you, believing the preaching, saw him as if present. This is both for their praise and for their reproach: for their praise, because they received these things with such certainty; for their reproach, because they have abandoned Him whom they saw stripped, crucified, and dying, and have run back to the law. Observe, moreover, how, leaving everything else, he brings the cross into the midst.

VERS. 2. “This only would I learn from you: Received ye the Spirit by the works of the law, or by the hearing of faith?” Since you do not follow long arguments, nor desire to contemplate the magnitude of the divine dispensation, I will say something concise to you. Answer me this small thing: Whence did you receive the Holy Spirit, and perform such powers and signs? From the works of the law, or from faith? It is clear that it was from faith. For when you were held by the law, you did not have the Spirit, nor did you perform ^B powers. Why, then, having abandoned faith, do you again cling to the law?

VERS. 3. “Are ye so foolish? having begun in the Spirit, are ye now perfected by the flesh?” Again he has opportunely brought in the rebuke. For since, he says, as time went on you ought to have made progress, you not only have not advanced at all, but you have even been led backwards. For to perform signs is spiritual, which you had in the beginning; but to be circumcised is carnal, which you have now chosen at the end. And he did not say, “Are ye perfecting,” but, “Are ye perfected,” ^C implying that those who taught circumcision laid hold of them and were butchering them like irrational beasts.

VERS. 4. “Have ye suffered so many things in vain? if it be yet in vain.” They had wrestled with many temptations for the sake of Christ. Have you, therefore, he says, suffered so many things in vain? For if you are circumcised, all those things are superfluous, and those impostors have robbed you of so many crowns. Then he adds hope of returning to them, saying, “If it be yet…”

EXPOSITION ON THE EPISTLE TO THE GALATIANS - CHAPTER III

"If then without cause," that is, if you would wish to recover, it has not been in vain nor to no purpose that you have labored. Let those who reject repentance be ashamed henceforth. For behold, there were those who were standard-bearers, and confessors, and martyrs, whom, even though they had fallen away, Paul does not reject, but receives them sweetly. ^A

VERS. 5. "He therefore that supplieth to you the Spirit, and worketh miracles among you, doth he do it by the works of the law, or by the hearing of faith?" God, he says, who supplies to you the Spirit, so that you prophesy and speak in tongues, and who works among you the powers of signs and wonders—was He performing these things through the works of the law, as if being worshipped because you were performing these things, or through the faith which you showed in Christ? It is clear that it was through the latter. How then, having abandoned this, through which you were glorified, do you run to the law which is being abolished? ^B

VERS. 6. "As it is written: Abraham believed God, and it was reputed to him unto justice." It behooved you, he says, especially from the miracles which you performed, to know the power of faith; yet look also to your forefather, of whom there is much talk among you, and you will find that he also was justified by faith. But if he who lived before grace was justified by faith, how much more do those who have been deemed worthy of grace owe it to hold fast to faith.

VERS. 7. "Know ye therefore, that they who are of faith, the same are the children of Abraham." Since they feared lest, if they should abandon the law, they might fall away from the lineage of the patriarch (for they greatly prided themselves upon this), he shows the contrary, that faith rather makes those who possess it children of Abraham. ^C

VERS. 8. "And the Scripture, foreseeing that God justifieth the Gentiles by faith, told before unto Abraham: In thee shall all the nations be blessed." He demonstrates how those who are of faith are the children of Abraham, and brings forward the testimony from the Scripture, that "In thee shall the nations be blessed," which is to say, in the mimicking of your faith. He shows also that faith is older than the law, inasmuch as it justified Abraham before the sanctioning of the law; and that what is happening now is happening according to the prophecy. "For foreseeing," he says, "the Scripture," that is, God Himself who gave the law, predestined that it is not by the law, but by faith, that men are justified. And he did not say, "He revealed," but "He preached the glad tidings," so that you might learn that Abraham himself rejoiced in this manner of justification, and had this in his desires, that it might come to pass. ^D

VERS. 9. "Therefore they that are of faith, shall be blessed with the faithful Abraham." Because they were troubled, lest perhaps they might be cursed, as not abiding by the law (for it was written: "Cursed is he that abideth not in the things which are written in the law"), he shows the contrary, namely, that those who abandon the law and approach by faith are blessed, just as the faithful Abraham was blessed.

VERS. 10. "For whosoever are of the works of the law, are under a curse."

For it is written: ^A "Cursed is everyone who does not continue in all things which are written in the book of the law, to do them." Lest anyone should oppose, saying, "Abraham was rightly blessed and justified by faith, because the law did not yet exist," do you show me that even after the law was given, faith justifies and makes one blessed. The Apostle now shows not only that faith justifies and blesses, but also that the law becomes a cause of sin and a curse; for no one is able to perform the things written in the law, and he who does not perform them is cursed. Therefore, it belongs to faith to bless, and in vain do you fear lest you become cursed by departing from the law. For rather, by using it, you are under a curse, as you are unable to fulfill it. ^B

VERS. 11, 12. "Now that no one is justified by the law in the sight of God, it is evident; for 'The just shall live by faith.' Yet the law is not of faith, but 'The man who does them shall live by them.'" Having demonstrated that the law makes one cursed, but faith blesses, he now shows that faith alone justifies and not the law, and he produces Habakkuk, who says: "The just shall live by faith," and not by the law. For the law demands not faith alone, but works as well. Well did he say, "In the sight of God." For in the sight of men, those who are held by the law might perhaps seem righteous, like the Pharisees, who justify themselves before men. Since, therefore, the law, because of the difficulty of its works, did not justify but rather subjugated men to a curse, grace came showing an easy path, namely faith, through which we who are justified are blessed. Behold then, it is demonstrated that faith not only blessed and justified before the law, but even more so after the law. ^C

VERS. 13. "Christ has redeemed us from the curse of the law, having become a curse for us. For it is written: 'Cursed is everyone who hangs on a tree.'" Lest anyone should offer a contrary argument, saying, "Truly, he who does not keep the law is cursed, and faith justifies; but from where is it evident that that curse has been annulled? We fear lest, having once been under the yoke of the law, we may still be under the curse ourselves," he therefore shows that the curse has been undone through Christ. For by paying the price, in that he himself became a curse, he redeemed us from the curse of the law, which he himself indeed escaped, inasmuch as he had fulfilled the law; but we were liable to it, unable to carry it out—just as if one who had been ^D condemned to death were to be rescued from death by someone else who was innocent, who was willing to undergo death for him. He therefore received the curse due to the suspension on the tree, and he dissolved the curse which had been imposed on us because we did not fulfill the law, though he himself was not subject to it. For he fulfilled the law, and committed no sin.

^A *“That the blessing of Abraham might come upon the Gentiles in Christ Jesus.”* Therefore, he says, that one became a curse, ^B so that upon the Gentiles—that is, those who did not use the law—the blessing of Abraham, that is, the blessing which is by faith, might come in Christ Jesus, that is, in the seed of Abraham. As it is written: *“In your seed shall all the nations be blessed,”* meaning in Christ, who was born of you according to the flesh, those who believe in him, specifically, shall be blessed. ^B *“That we might receive the promise of the Spirit through faith.”* Therefore, he says, the Gentiles are blessed, so that they might also receive the Spirit through faith. For since it was not possible for those who were still under the curse to receive the Spirit, they are blessed, the curse having been dissolved by Christ; and then, having been justified by faith, they receive the promise of the Spirit. For those things which God promised to Abraham, Paul understands to be spiritual things, which precisely have now been given to us, this very blessing and its kind.

*“Brethren, I speak after the manner of men.”* Having called them foolish above, now he calls them brethren; by the former he was pricking them, by the latter he was consoling them. I am, he says, about to bring forward a human example for you. ^C *“Though it be but a man’s covenant, yet if it be confirmed, no man disannulleth it, or addeth thereto.”* To Abraham the promises were given, and to his seed. He does not say, *“And to seeds,”* as of many, but as of one, *“And to your seed, which is Christ.”* *“And this I say, That the covenant, that was confirmed before of God in Christ, the law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect.”* By this he wishes to show that faith is a covenant more ancient than the law, and that it would not be just for the law to be preferred to it. Hence he also set forth the example. For if a man, he says, makes a covenant, does anyone dare, coming after these things, to overturn it or add to it, that is, to add anything? Shall not then much more the same be felt concerning God? For God also made a covenant with Abraham, that in his seed the Gentiles should be blessed. And his seed is Christ. For he did not say, *“To the seeds,”* lest you might think of the Jews and Ishmaelites propagated from him; but, *“To the seed,”* in the singular: which is, as has been said, Christ. How then can the law disannul this covenant, and agreement, and promise, so that the Gentiles might not be blessed in Christ, but in the legal commandments? For this is nothing other than to abolish and destroy the promise: which is ^D absurd.

*“For if the inheritance be of the law, it is no more of promise: but God gave it to Abraham by promise.”* If the law, he says, grants the blessings, and makes us heirs of life and righteousness, it remains that that promise made toward the

^A Abraham is chaff and is cast out. But this would not have any logic; for since the law is later, how could it invalidate the prior covenant? Do not be in a hurry, however, to drag the whole illustration to the matter at hand. For this reason he himself also said: “I speak according to man,” that is, “I am bringing forward a human illustration.” So if it cannot be equated in all respects to divine things, it is nothing strange.

“What then? Was the law added because of transgressions?” Since he had exalted faith and shown it to be older, an objection was arising: Why, then, was the law given, if faith was older and it was faith that gave the blessings? He says, therefore, that it was not without cause, but for the sake of transgressions, so that it might be like a bridle to the Jews, restraining them from breaking at least some of the commandments, if not all. And well did he use the word “added,” to show that the law was not given as the primary intention, as the promises were, but was as it were appended ^B because of many transgressions, so that it might at least restrain a few.

“Till the seed should come to whom the promise was made.” However, the law was not given for an infinite time, but only until Christ should come, to whom it was promised that in him the nations should be blessed. If, therefore, it was given until the coming of Christ, why do you draw it out further?

“Ordained by angels in the hand of a mediator.” The law, he says, was given, having been administered through intermediate angels, or priests, or truly angels. For even at those trumpets, and thunders, and terrors, angels were acting as ministers. “In the hand of a mediator,” that is, of Christ. He shows that Christ also gave the law; so that Christ himself is the master of removing it again.

VERS. 20. “Now a mediator is not of one, but God is one.” Christ, therefore, is a mediator of two things, namely ^C of God and of men. He acted as mediator between both, making peace and dissolving the war which existed for men against God. Since the time he united human nature to himself, from that time he made peace, having paradoxically mingled the flesh, which was inimical to the divine nature on account of sin, with the divine nature itself. Therefore, since he himself is the mediator and reconciler, it is obvious that he himself saves, and not the law.

VERS. 21. “Is the law then against the promises of God? God forbid!” If the promises were bestowing a blessing, but the law introduces a curse, it is clear that if we receive it as having authority, it destroys the promises of God that give the blessing. But God forbid! Hear also what follows: ^D “For if there had been a law given which could have given life, truly righteousness would have been by the law.” Then, he says, the law would have been stronger than faith, and it would have blessed and justified a man, if it had been able to give life and to save. But now it kills instead, inasmuch as it cannot free from sins. How then will it prevail over the faith which is able to give life through baptism, and which blesses...

and justifies ^A?

“But the Scripture shut up all things under sin, that the promise by faith of Jesus Christ might be given to them that believe.” The Law, he says, could not free from sins, but it cooperated toward this end, to shut men up under sin; that is, to show them that they are sinning, and to urge them on so that they might desire forgiveness and run to Christ, who is able to grant this. For since the Jews, not perceiving their sins, did not even desire forgiveness, he gave the Law which shuts them up; that is, which straitens and constrains them through rebukes, and shows them to be sinners, and compels them to seek the method by which it is possible to be forgiven. And this method is faith in Christ, through which we are blessed and justified ^B.

“But before faith came, we were kept under the Law, shut up unto the faith which should afterwards be revealed.” The Law, he says, offered great security to those who were under it and were kept by it, restraining them from the greater part of sins, and being as it were a kind of wall, shutting men in and gathering them unto the faith. By what means? For by rebuking sins, and not being able to free them from these, it of necessity pointed out the justifying faith, which was once hidden, but was afterwards revealed, when God also was manifested in the flesh.

“Wherefore the Law was our schoolmaster unto Christ, that we might be justified by faith.” For just as the schoolmaster frees the youth from every kind of malice, and prepares him to receive the lessons from the teacher with all care and attention; in this way also the Law instructed those under it in measured virtue, and led them toward Christ, who is the teacher, by means of rebuking and demonstrating their sins, making them more eager to seek Him who gives forgiveness and justifies by faith. Let those, therefore, who slander the Law be ashamed. For neither does the schoolmaster oppose the teacher, nor is the Law contrary to the New Testament ^C.

“But after that faith is come, we are no longer under a schoolmaster. For ye are all the children of God by faith in Christ Jesus.” When faith has come, he says, that which makes a man perfect, we who have been perfected through it, and have passed beyond childhood, could no longer be under a schoolmaster. For that we are perfect men by faith is clear from the fact that we are children of God through faith in Christ; for this is the construction. But altogether, he who is deemed worthy to become a child of God is not imperfect, nor an infant. Wherefore it would be ridiculous for those who have grown into men to be subjected ^D to the schoolmaster—the Law.

^A Just as it would be if, when the day has dawned, one were to wish to see, not the sun, but a lamp. Observe, however, how above he showed that faith makes men sons of Abraham, but now he shows that it makes them sons of God; so great are its powers.

VERS. 27. "For as many of you as have been baptized into Christ have put on Christ." He establishes how we are sons of God, and says it is through baptism. He did not say, "As many of you as have been baptized have become children of God," as the consequence would demand; but what is much more awe-inspiring, "You have put on Christ." For if we have put on Christ, the Son of God, and have been made like unto Him, we have been brought into one kinship and one form, having become by grace what He is by nature.

VERS. 28. "There is neither Jew nor Greek; there is neither bond nor free; there is neither male nor female; for you are all one in Christ Jesus." Each of the baptized, he says, has cast off his natural properties, and all have taken on one form and one image—not that of an angel, but of the Master Himself—exhibiting Christ in themselves. So it is that we are all one in Christ Jesus; that is, insofar as we have the one form of Christ imposed upon us, or insofar as we are one body, and have one Head, Christ.

VERS. 29. "And if you be Christ's, then are you Abraham's seed, and heirs according to the promise." ^B Since he had said before that the seed of Abraham, in whom the nations are blessed, is Christ, to whom indeed the promises were given, and since he has demonstrated that you also have the form of Christ, he now concludes: "Therefore you also are Abraham's seed, and consequently heirs of the promised blessing." How, then, can you submit to the Law when you have been blessed in that you have put on Christ and been made like unto Him, and have thereby become the seed of Abraham?

CHAPTER IV.

VERS. 1, 2. "Now I say: That the heir, as long as he is a child, differs nothing from a servant, though he be lord of all: but is under tutors and governors until the time appointed by the father." That is, the father has determined that he should manage nothing until he reaches the legal age, and he must obey.

VERS. 3. "Even so we, when we were children, were in bondage under the elements of the world." ^C Children, not in age, but in the knowledge of God. By elements of the world, he means the new moons and the Sabbaths, for these days are determined for us by the course of the sun and moon. Therefore, those who now urge us to be under the Law are making us infants and subjecting us to the elements of the world, even though we have become grown men and perfect, and sons of God, and heads of households, and lords. We learn, furthermore, that God indeed wished to give the adoption of sons—which is the inheritance itself—from the beginning, but our infancy, because... ^D

it was not yet time, obstructed us. ^A Desiring, however, to utterly dismantle the law, he did not say, "We were enslaved to days," but, "To the elements of the world," so that he might the more shame those who still persuade others to pay attention to the law. Do not be troubled, however, if in consequence the elements are understood as tutors and curators. For first, you must understand the law to be the tutor, just like a pedagogue, and not these things; then, he called the new moons and Sabbaths "elements." Furthermore, in order to make them abandon the law abundently and to shame them, he spoke in this way, as he will indicate more fully as he proceeds. Some have understood "elements" to be the elemental and introductory law.

VERS. 4, 5. "But when the fullness of the time was come, God sent forth His Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons." As long, he says, as we were infants, we were subject to new moons and Sabbaths; but as soon as the preordained time of the incarnation of Christ arrived, when human nature, having passed through every kind of wickedness, stood in need of healing, "God sent forth His Son" (that is, it pleased Him to come). He did not say ^B "made through a woman," lest those who assert that the Lord passed through the Virgin as through a conduit in mere empty appearance might find an opening; but instead, "made of a woman"—that is, taking a body from her substance, and being the fruit of her womb. And He was made under the law, being circumcised and fulfilling all things of the law, that being made apart from the curse, He might redeem us. He sets forth two offices of the incarnation of Christ: one, that He might redeem us from the curse of the law; and two, that He might provide for us the adoption of sons. He said "receive," indicating that this had already pertained to us beforehand from the promise, even if it had not been given to us because of our infancy. For truly, the inheritance promised to Abraham was ^C the adoption. For the son enters into the inheritance.

VERS. 6, 7. "And because ye are sons, God hath sent forth the Spirit of His Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God, and a co-heir with Christ." Whence, he says, is it clear that we have been deemed worthy of the adoption of sons? He demonstrated this even before, when he showed that we have put on Christ, who is the Son. But he reveals it also now, from the fact that we have received the Spirit, who prepares us to call God Father, touching our hearts in a divine and novel manner; and this certainly would not happen if the adoption of sons had not been given to us. Since, therefore, we are sons and heirs, not of common things, but of the things of God, and co-heirs with the Only-Begotten, why do we again become servants, and reject the faith that adopted us as sons, by attending to the law? ^D

VERS. 8. "Howbeit then, when ye knew not God, ye did service..."

^A unto them which by nature are no gods." Here [the Apostle] turns his speech to those who had believed from among the Gentiles, showing that the observation of days is idolatry, and that they are sinning more grievously than they did formerly. "Formerly," he says, "you did not know God, being as it were surrounded by darkness and deluded; and for this reason you were in bondage to the sun and moon, which are not by nature gods. But now, after you have come to the knowledge of the truth, if you observe days, you are doing nothing other than serving elements, and the impiety is worse."

VERS. 9. "But now, after that ye have known God, or rather are known of God, how turn ye again to the weak and beggarly elements, whereunto ye desire again to be in bondage?" Now, he says, you have known God, or rather, it was not that you discovered and knew God by your own effort (for you did not seek Him at all), but He Himself sought and took you, while you were dwelling in deep darkness. For "known" ^B he says, instead of "taken by God." How then do you turn again to the "weak and beggarly elements"? That is, to those which have no power for the goods set before us, nor are able to benefit us spiritually. And at the same time, because they are bereft of intellect, and sense, and life, he calls them "beggarly" and "weak," even if this displeases the Greeks. The false apostles, therefore, as defenders of the Law, introduced the observation of days; but he most wisely calls the thing itself idolatry, which even the law itself forbids. Wherefore those who teach these things are also opposed to the Law.

VERS. 10. "Ye observe days, and months, and times, and years." From these things it is ^C evident that the false apostles were preaching not only circumcision, but also feasts and new moons.

VERS. 11. "I am afraid of you, lest I have bestowed upon you labour in vain." Observe his compassion: they are being shaken, and Paul is afraid. The word "lest" signifies that there is still hope for them, and that they have not yet suffered total shipwreck; and he gives them hope that if they but wish to be vigilant and sober-minded, his labor for them will not have been in vain. As if he were saying to them: Remember my labors for your sake, and do not make my toils vain.

VERS. 12. "Brethren, I beseech you, be as I am; for I am as ye are." He says these things to those who had believed from among the Jews, namely: ^D "Imitate me. For I too was vehemently zealous for the Law, just as you; but I have left that, and now I contend on behalf of Christ and the faith; do you be such as I am also." He has beautifully placed this in the latter position; for men are drawn more by examples of their own kind than by arguments.

"Brethren, I beseech you, I have done you no wrong." Since he had rebuked them severely, he now desires to soften them. For neither is overly harsh rebuke beneficial, nor is total indulgence and leniency. Therefore he calls them brothers, at the same time mentioning the grace of baptism, through which all are brothers, as if from one Father.

^A He also makes an apology for what was said, that it was not spoken out of enmity. For you have done me no wrong, so that I should treat you with hostility; rather, you displayed toward me countless acts of honor and grace. How then could I have said these things out of enmity? But it is clearly because I care for you and wish rather to return the favor.

^B “For you know that because of physical infirmity I preached the gospel to you at the first; and the temptation that was in my flesh you did not despise, nor did you reject.” You know, he says, that it was in the midst of physical weakness—that is, in the midst of persecutions and dangers—that I preached the gospel to you, and even so you did not turn away from me. Nor did this temptation of mine, that is to say, the persecutions, the scourging, and such things, cause you to stumble, or compel you to despise me and reject me. At the same time, he secretly also puts them to shame, showing how much he suffered at the hands of their opponents on their account.

“But you welcomed me as an angel of God, as Christ Jesus.” You honored me so much, he says, as if I were greater than a human being. How is it not absurd, then, that at that time, when I was being persecuted and driven out, you received me as an angel and as Christ, and were not offended, yet now, when I offer you the counsel you need, you consider me an enemy and do not receive it?

“Where then is your blessedness?” He expresses bewilderment and astonishment, and says: What has happened to your blessedness? That is, where have all those things gone, for which you were called blessed by everyone, as lovers of your teachers? Where is it now? Into what has that blessedness of yours been changed? For I do not see it now, since you have become contrarily disposed toward me. “For I bear witness to you that, if possible, you would have plucked out your own eyes and given them to me.” Once, because of the preaching of the Word, you held me more precious than your own eyes; what has happened, therefore, that you now suspect me as an enemy? For it is absurd that someone who has been honored so highly by you should say these things to you with a hostile mind.

“So have I become your enemy because I tell you the truth?” I know no other cause of enmity, he says, than that I spoke the truth to you and reproved you for being corrupted in your doctrines. For this reason, you ought rather to have loved me more, because I performed the duty of a guardian.

^D “They zealously court you, but for no good; they want to shut you out, that you may zealously court them.” Zeal is good when someone imitates the virtue of another; but zeal is not good when someone strives to cast out of virtue the one who is practicing it. These men, therefore, are striving to shut you out—that is, to cast you out of the most perfect state and knowledge in Christ, and to cast you into the more imperfect state which is in the law, so that you may honor them as masters, and be zealous for them, and imitate them as disciples.

On the contrary, I wished that you should be instructors to them and to everyone else in more perfect things; which is what happened when I was with you. He hints at these things in what follows. ^B

Vers. 18. *But it is good to be zealously affected always in a good thing, and not only when I am present with you.* Do you see how he indicates that they were worthy of imitation by all because of their perfection while the Apostle was present with them? And this also implies that his absence was the cause of these evils. He says, therefore, that it is a blessed thing when the disciples think what is proper not only when the teacher is present, but also when he is absent.

*Vers. 19. My little children, of whom I travail in birth again until Christ be formed in you.* He imitates a mother trembling for her children. You have corrupted, he says, the form of Christ which you possessed within yourselves from baptism, and you have need of another regeneration and reformation, so that the form of Christ may again be in you, that you may be characterized by Him. For I am again in travail with you; through instruction I am again regenerating you. For I do not despair. Therefore, I also call you little children, so that you might not lose heart. This is also against the Novatians; for Paul is again in travail with the Galatians and reforming them; but they do not accept correction through repentance.

*Vers. 20. I desire to be present with you now, and to change my voice; for I stand in doubt of you.* I am not content with letters, he says, but I desired to be present and to change my voice, that is, to turn it into lamentations and weeping. For I am at a loss as to what I should say about you, how you who were so exalted that you even underwent dangers for the sake of the faith, and performed signs through faith, are now being dragged down to legal vileness. ^C For this reason, therefore, I wished to be present with you to lament. For when we are perplexed, we are accustomed to be reduced to tears.

*Vers. 21. Tell me, ye that desire to be under the law, do ye not hear the law?* Since he has sufficiently softened and attracted them, he again descends to the struggles, showing that the law itself does not wish to be kept. And he says: Answer me. He did well to say, *that desire.* For it was not what was being done by them that the logical consequence of events demanded, but rather their own importunate contentiousness that brought it about. By the law, he refers to the book of Genesis; for it is his custom to call the whole Old Testament "the law."

*Vers. 22. For it is written, that Abraham had two sons, the one by a bondmaid, the other by a free woman.* Above he said, *For ye are the children of Abraham.* But since the patriarch’s sons were not of the same dignity—but one was from the slave, and the other from the free woman—he shows now that you are not only children, but also such [children] as the free and noble one is; ^D thus has faith made you noble.

^A Since in calling them children of Abraham he seemed to be saying improbable things, if those not born of Abraham *according to the flesh* were his children, he says that even Isaac, the more genuine son of Abraham, was not born according to the flesh—for how could he be, when nature was dead and the womb barren? But the Word of God and the promise fashioned him. Ishmael, however, was born according to the sequence of nature. For this is what he means by "according to the flesh," that he is a slave and an alien to the inheritance; but the one who is not according to the flesh is master and heir. What then prevents you also, if you were not born of Abraham according to the flesh, from being his children? For you too were fashioned through the words pronounced at the baptismal font.

^B "Which things are spoken by allegory." That is, this history does not signify only this, but also declares other things; hence it is also called an allegory. For those things were a type of the present things. "For these are the two covenants: the one from Mount Sinai, which brings forth children unto bondage, which is Agar." For Agar is Mount Sinai in Arabia; and it corresponds to the Jerusalem which now is, and serves with her children. "These." Which? The two women are allegorized into the New and Old Testaments. How? Agar to the Old. For the law was given from Mount Sinai. But Sinai is in Arabia, and it is called Agar in the Arabian tongue. It corresponds also to Jerusalem; that is, it is adjacent, touches it; or because it is likened to the lower Jerusalem and corresponds to it, and is taken for it, as there is a similarity between the two. Just then as Agar was a slave and bore children into slavery, so also the law from Mount Sinai, which is called Agar and is likened to Jerusalem, as being associated and analogous to it, brings forth into slavery those who pay heed to it. For indeed in the law there was much that was servile and unfree. For virtue was legislated for a corruptible reward—I mean the goods of the earth—and the avoidance of vice was introduced through punishments and fears.

^D "But she that is above Jerusalem is free, which is mother of us all." The type of Agar is in these; but look also at that of Sarah, for she prefigured the Jerusalem above. For that is the city of the faithful, from which the law also came to us; for the Gospel is from heaven. It is free from the observances of the law, and everything is ordered in it freely and nobly. For nothing is accomplished by us for a visible reward, nor do bodily punishments hang over us, but rather the promises are more divine, and the punishments are such as befit the noble, namely, to be excluded from the mystical table and to be rebuked.

^A It is written: "Rejoice, you barren who do not bear; break forth and cry, you who are not in labor, for many are the children of the desolate, more than of her who has a husband." ^B He is not content with figures, but also brings forward Isaiah as a witness, calling the Church from the nations "barren" and "desolate." For she was indeed desolate of divine knowledge and childless, having brought forth no prophet or teacher of God; having a husband, however, was the Synagogue of the Jews, either because it had the Law administering its affairs, or because it had God Himself. "Break forth," therefore, instead of "cry out": utter a voice of rejoicing, because now children have been multiplied to you, and prophets, and teachers, and sons of God from you, and you have brought forth the entire inhabited earth, not a single nation, as the Synagogue of the Jews.

Vers. 28, 29. "But we, brethren, are children of the promise according to Isaac. But as he who was born according to the flesh then persecuted him who was born according to the Spirit, so also it is now." ^C The Church, he says, being barren like Sarah, not only became rich in children as she did, but also gave birth in the same manner as she did. For just as it was not nature that made her a mother, but the promise (for He who said, "At this time I will come," Himself entering into the womb, fashioned the infant), so also in us, as was mentioned above, the divine words that are pronounced in baptism effect our reformation. Furthermore, lest someone say, "What kind of freedom is this, when the Jews scourge the believers, and those who appear to be free suffer persecution?" he answers that even then the situation was the same. For Ishmael persecuted Isaac; yet nothing prevented him who underwent persecution from being the legitimate son of Abraham, and the master of his persecutor. From this very fact, then, of being persecuted by the Jews, our likeness to Isaac and our relationship to Abraham is demonstrated.

Vers. 30. "But what does the Scripture say? 'Cast out the bondwoman’s son; for the bondwoman’s son shall not be heir with the son of the free woman.'" ^D Lest someone say, "What then? Is it a consolation to the faithful now being persecuted by the Hebrews, that Isaac was also then subject to persecution?" He says: Hear what the Scripture says, and thence you will receive consolation. For in place of the temporary affliction by which he persecuted Isaac, he is utterly cast out. And it is not enough for his punishment that he is cast out, but furthermore, he is deprived of being able to be a partaker of the goods prepared for the son: which is certainly a greater punishment, as it takes its beginning from the judgment and sentence of God, and not from the persecution. Observe, moreover, that he named him not the son of Abraham, but the son of the bondwoman, the one who is not deemed worthy to inherit, calling him by the lower lineage. Consider therefore that he showed the Law itself introducing the

his own dissipation, if indeed all that has been said, being a type of the things now taking place, is recorded in the Law, or rather in the book of the Old Testament. ^A “So then, brethren, we are not children of the bondwoman, but of the free.” He moves all these things to show that what has come to pass with us today was, long before, adumbrated and foreshadowed. How then is it not absurd, that those who attained liberty so many years ago should again voluntarily become slaves?

CAPUT V

^A VERSE 1. “Stand fast therefore in the liberty wherewith Christ hath made us free.” For, he says, you did not liberate yourselves, but He did, who gave the price of redemption for you. How then do you subject yourselves to the dominion of the Law, against the will of Christ who liberated you? But by saying, “Stand fast,” he indicated that they were being shaken. ^B “And be not entangled again with the yoke of bondage.” By "yoke," he signifies the heavy burden of the bondage that was in the Law. But the word "again" accuses them of a lack of perception, since, having learned by experience the burden of the bondage, they are again, of their own accord, running back to it.

VERSE 2. “Behold, I, Paul, say unto you, that if you be circumcised, Christ shall profit you nothing.” He sets the authority of his own person in place of all [other] proof. And Christ does not profit the one who is circumcised, because such a person rejects grace and runs to the Law as to a benefactress, yet is utterly distrustful of Christ, as if He had bestowed no benefit upon him. But he who is faithless will gain nothing from Him to whom he does not extend faith. ^C

VERSE 3. “For I testify to every man that is circumcised, that he is a debtor to do the whole law.” So that they do not think these things are said out of enmity or hatred: "I am not speaking to you alone," he says, "but to every man who is circumcised, that you are laying a great burden upon yourselves." For the legal requirements are mutually connected to one another. And when you take upon yourself even a small part of the Law and subject yourself to the yoke, you have drawn the whole dominion upon yourself. For circumcision demands a sacrifice, and observes a day; and the sacrifice demands a place, and a manner, and purifications; for the unclean person does not offer sacrifice. And the purifications, in turn, have other observances. ^D Do you see how he who has defected from Christ is not only not helped by Him, but has subjected himself to myriad burdens? For if the Law is your master, fulfill all of it; but if it is not your master, do not accept even a part of it.

VERSE 4. “Christ is become of no effect unto you, whosoever of you are justified by the law; you are fallen from grace.” That is, you have no communion with Christ, you who (as you suppose) are justified by the Law; you have fallen from the grace that truly justifies. It is therefore a great shipwreck,

^A when you neither hold to the things of the Law nor retain those of grace.

Vers. 5. *For we through the Spirit wait for the hope of righteousness by faith.* We, he says, the believers, do not hope to be justified by the Law, but by the Holy Spirit. How? By faith. For it is necessary that faith should take precedence, and then, by the visitation of the Holy Spirit, that one should receive the remission of sins and be justified in baptism.

Vers. 6. *For in Christ Jesus neither circumcision availeth anything, nor uncircumcision; but faith which worketh by love.* Yet he previously said that circumcision is a harmful thing; how then does he now render it indifferent? We say, therefore, that he speaks of circumcision that is before faith: just as if he were to say that those who are enrolled in the New Testament are neither helped if they are circumcised, nor harmed if they remain in uncircumcision. For all things depend on faith, which works through love; that is, which ought always to be shown as active and alive through love toward Christ. ^B He also hints that they have indeed believed, but have not been rooted in the love of Christ, and for this reason have deserted to the Law; he also directs them to the love of their neighbor. He shows at the same time that even their seducers, if they had love toward them, would not have dared to do these things. Learn, therefore, that faith works indeed through love, that is, it is shown to be alive; but if it does not have love, it is ineffective. It is similar to the saying, *Faith without works is dead.*

Vers. 7. *You did run well; who did hinder you that you should not obey the truth?* This is not the inquiry of one asking, but of one lamenting and saying: You had reached perfection; what has happened? Who has had such power that he could hinder you from obeying the truth of the Gospel, and [turn you] rather to the abrogated and shadowy Law?

Vers. 8. *This persuasion cometh not of him that calleth you.* That is: ^C that you are persuaded to believe impostors is not from Christ. For He did not call you that you should believe those who counsel you to turn toward Judaism.

Vers. 9. *A little leaven leaveneth the whole lump.* Lest they should say: "Why have you rebuked us so heavily (for we have transgressed but one commandment of the Law), and do you exaggerate our guilt?" he answers that this thing, however small it may appear, causes lethal damage. For just as leaven, however small it may be, leavens and transforms the whole lump, so also circumcision, being but one commandment, calls you back to full-blown Judaism.

Vers. 10. *I have confidence in you through the Lord, that you will be none otherwise minded.* ^D I have confidence, he says, in you; for I know my disciples: I know that you are easily corrected. I have confidence, therefore, in you, as those who are capable of being corrected; I have confidence also in the Lord, who does not wish...

even the least, or any person at all, to perish. ^A He encourages them, therefore, both to contribute their own efforts and to place their hope in the Lord. For it is not possible to obtain the benefits provided by God otherwise than if you also contribute your own zeal, he says.

« But he who is disturbing you shall bear the judgment, whoever he may be. » You, on the one hand, he says, will be set right; but for this reason, those who have deceived you will not be freed from punishment, but will pay the penalty, even if they seem to be some great and trustworthy persons. This is what is meant by, « Whoever he may be. » And he says this so that others may not again set upon them.

VERS. 11. « But I, brothers, if I still preach circumcision, why am I still persecuted? »

« Then the scandal of the cross has been done away with. » If I preached circumcision, he says, the scandal would cease whereby the Jews are scandalized on account of the cross. For they are offended by nothing else in the proclamation of the cross, and do not accept it, except that by this the circumcision ^C and the law are abolished. So if circumcision is preached by me, the battle of the Jews against the cross, and the scandal by which they are scandalized on account of it, is abolished and has ceased.

VERS. 12. « I wish that those who are disturbing you would even cut themselves off. »

VERS. 13. « For you were called to freedom, brothers; only do not use your freedom as an opportunity for the flesh. »

No, he says, we have not been called by Christ so that we may be slaves to the Law, but so that we may be freed from the yoke of legal slavery. Then, lest anyone suspect that because we have been made free, it is henceforth permitted for us to do whatever we wish, he corrects this, saying, « Do not use your freedom as an opportunity for the flesh, » that is, for carnal desires. For we were not released from the yoke of the Law for this reason, that we should be cast down, but so that we might walk even without a yoke in an orderly manner, as those already well-instructed. We are not free so that we may transgress the things of the Law, but so that we might excel even the Law itself.

^A « But through love, serve one another. » Having removed the yoke of the Law, he imposes another yoke, namely, that of love, which is both lighter and stronger than the former. He indicates implicitly that it was from a love of power—the mother of heresies—that the deceivers had insolently intruded upon them. Since, therefore, love of power has divided you, « through love, serve one another, » signifying intense and vehement love through this word, « Serve. » Turning then to the moral discourse, he demonstrates the mode and manner by which this may be accomplished so that they might not serve carnal desires.

VERS. 14. « For the whole law is fulfilled in one word: You shall love your neighbor as yourself. » If, he says, you wish to fulfill the law at all, do not fulfill it through circumcision, but through love; for this is the fulfillment of the law. Observe, however, how, having passed to a moral discourse, he does not forget the dogmatic, so vehemently did he grieve that they had been led ^B astray.

VERS. 15. « But if you bite and devour one another, take heed that you are not consumed by one another. » That which he knows has truly happened, he frames as a doubt, and likewise the following: « Take heed that you are not consumed by one another. » For this is the speech of one who fears and cautions, not one who condemns. He did not say only, « Bite » (which is from anger), but also, « Devour, » which is of the uttermost ferocity. He says these things with respect to the corrupted dogmas; but it is understood also with respect to mutual intrigues, plunderings, and circumventing. Because those who use force and meditate deceit appear to consume others, he says: Take heed lest the matter turn back upon you.

VERS. 16. « But I say, walk by the Spirit, and you will not gratify the desires of the flesh. » Since he had said that biting and devouring lead to destruction, he now brings the remedy for this, which both preserves love and is preserved by it: namely, that they should be spiritual. For if we are spiritual, we will love more fervently; and if we love, we become spiritual, and thereafter we do not gratify carnal desire.

VERS. 17. « For the flesh desires against the Spirit, and the Spirit against the flesh. » These things are opposed.

where those who rise up here, the Manichaeans and all heretics of this kind, say that man is composed of two opposing essences, and the Apostle testifies to this through what he says now. But this is not so; for he is not discoursing about essence, but calls "flesh" the earthly, sluggish, and negligent thought, not the body; and "spirit," the spiritual thought, not the soul. The earthly thought, therefore, he says, is opposed to the spiritual; and the spiritual thought, to the earthly. He introduces, then, a battle between evil and good thoughts, not between body and soul. For the willing and not willing ^B belongs to the reasoning soul; for he adds, « That you may not do the things that you would »; since the body is a coworker to the soul, not an opponent; and the soul clings to the body and suffers all things so as not to leave it, and it feels pain when it is torn away from it. How, therefore, are things that foster such great harmony between themselves "contrary"?

VERS. 18. « But if you are led by the Spirit, you are not under the law. » He who has the Spirit extinguishes base desires. And he who has been delivered from these has no need of the counsel of the law, nor is he subject to it. For he who does not even feel anger, how does he need one commanding "Do not kill"? And he who does not even lust, ^C how does he need one counseling "Do not commit adultery"? Which he also said in another place: « To the just, the law is not laid down. » But he seems also to sing the praises of the law, insofar as it was in the place of the Spirit, training [men] according to its strength at the time it had [them]. How, therefore, do you again become subject to a pedagogue, having left the Spirit who makes you perfect? Which is just as if someone, being a philosopher, were to have need of a pedagogue.

VERS. 19. « Now the works of the flesh are manifest, which are fornications and adultery. » They are the works, he says, of a corrupted and carnal volition, among which fornication and adultery are known. And it is clear how fornication differs from adultery.

« Uncleanness, lasciviousness. » He hints here at shameful modes [of life], which he could not even bear to name.

VERS. 20, 21. « Idolatry, sorceries, enmities, contentions, ^D emulations, wraths, brawls, dissensions, sects, envies, murders, drunkenness, revellings, and the like, which I foretell to you, as I have foretold, that they who do such things shall not inherit the kingdom of God. » Let those who accuse the flesh tell us: suppose that lasciviousness and fornication are sins of the body; but enmities, and sects, and things of this kind, how could they be of the flesh? It is therefore clear that all these are of a corrupted volition. But if they were of the flesh, naturally innate in us, how would they cast us out of the kingdom of God? For it is not of nature, but of volition, that both punishments and crowns exist. Moreover, if [they were] of nature...

he would not have said, "those who do," but rather, "those who suffer." For "doing" indicates volition. By "enmities," understand unjust enmities; for there are also just enmities, those namely which arise for the sake of the faith and against all who deviate from the straight path. By "emulations" he means jealousies; for there is also a good zeal, when someone imitates the one who does what is good. And rightly, after dissensions and contentions, he has placed heresies; for every heresy arises from contentiousness—of the contentious person, that is, who desires to establish his own will, and for this reason creates a heresy. And murder, too, arises from envy, and revellings ^B from drunkenness. For revellings are the songs of the intoxicated, [performed] with insolence; wherefore he has placed first the generating causes, and then those things which are generated from them.

VERS. 22. "But the fruit of the Spirit is love, joy, peace." Evil works come to pass from us alone; wherefore he calls them the "works of the flesh," as they have both toil and grievousness. But good things do not require our diligence alone, but also ^C the cooperation from above; wherefore he calls them the "fruit of the Spirit," as if the seed, that is to say the intention, were given by us, but that it should bear fruit lies in God. As the root of all good things, he places first love, then joy. For he who loves always rejoices, even when he is suffering; for he looks upon the one from whom the injury is inflicted upon him as a benefactor. He rejoices also in God, for whose sake he does and suffers all things, and is thus enlivened by a good conscience. ^D Moreover, out of love and joy, he is at peace both in his soul, not being disturbed by his thoughts, and toward all those without. For even if he seems to be hostile to some, he is not hostile to them, but to the wickedness within them, embracing them themselves as brothers, and showing this hostility for their own benefit, so that they may be corrected.

"Longsuffering, kindness, goodness, faith, meekness, self-control." Longsuffering seems in Scripture to differ from meekness in this, that the longsuffering man, being great in understanding, does not impose the fitting punishment upon the sinner quickly, but slowly; whereas the meek man remits the harm and punishment altogether. Just as Moses, having remitted the harm to Miriam and Aaron, was called meek beyond all those dwelling upon the earth. Kindness is something more general than goodness. For the Lord is kind to all; but goodness benefits only those who are worthy, according to that saying, "Do good, O Lord, to the good." By faith, he does not mean just any faith, but that which removes mountains, that which unwaveringly believes that things impossible among men are possible with God. And above all [these] is self-control, not only in foods, but also [abstinence] from every evil thing.

[vulg. C ^A VERS. 23. “Against such there is no law.” For the soul that accomplishes these things by the Spirit does not need the admonition of the Law, being itself higher than it; just as horses that are swift by nature have no need of a whip. Here, however, he does not reject the Law as evil, but as inferior to the philosophy given by the Spirit.

^B VERS. 24. “And they that are Christ’s have crucified the flesh with the passions and lusts.” As if someone were to say, “Who is he who accomplishes these things of which you speak?” He says, “They that are Christ’s,” that is, they who are of the party of Christ, “have crucified the flesh,” that is, they have put to death the carnal mind. For they have not indeed slain themselves; so that you should understand “flesh” not as the substance of the body, but as the earthly way of thinking, so that neither the passions of anger dwell in them, nor the lusts, but that both these and those have been crucified and put to death. Or, he calls passions simply the troubled operations, whether they be from anger or from lust. He says, therefore, that not only the works are to be mortified, but also the very principles of these, that is, the lusts.

361 VERS. 25. “If we live in the Spirit, let us also walk in the Spirit.” Since, he says, such is the power of the Spirit, let us live by Him, let us be content with Him. For this is the meaning of “Let us walk,” instead of: Let the power of the Spirit be sufficient for us, and let us not seek an addition from the Law.

VERS. 26. “Let us not become desirous of vainglory, provoking one another, envying one another.” He shows here that those who seduced them reached this point out of ambition (for this is the cause of all evils), namely, by provoking one another to contention and strife; just as when someone says to an opponent, “If you are able, come, let us do such and such a thing.” But since envy arises from vainglory, he also prohibits this.

CHAPTER VI

VERS. 1. “Brethren, if a man be overtaken in any trespass, ye which are spiritual, restore such an one in the spirit of meekness.” Because many among them who appeared to rebuke those who sinned were avenging their own passions, being led into this by a desire for dominion, he says: “If a man be overtaken,” ^D that is, snatched away, having suffered an injury by a demon, “ye who are spiritual, restore,” that is, do not punish, but correct “in the spirit of meekness.” He did not say, “In meekness,” but “In the spirit of meekness,” indicating that this is also pleasing to the Spirit, and that it is of the spiritual gift to correct those who sin with gentleness. “Considering thyself, lest thou also be tempted.” To prevent him who restores another from being puffed up, he guards him. For consider, he says, and observe thyself, lest thou also fall into the same things, having suffered a temptation from the adversary. Emphatically, moreover, he said, “Thou...”

because he reminded them of human weakness through this. ^A

VERS. 2. “Bear ye one another’s burdens.” Since it is impossible that someone who is a human being should not sin, he exhorts them not to be overly exacting judges of a neighbor’s faults, but to bear them, so that his own faults, in turn, may be borne by another.

“And so fulfill the law of Christ.” He did not say, “Fulfill,” but “Fulfill in addition” (or “fully complete”); that is, all of you together fulfill it, so that you bear one another. For example, let the harsh and irascible man bear with the sluggish and slow man, and let the sluggish man bear with the intense impulse of the other. Thus it will come about that neither will that man sin by being carried by this one, nor will this one err by being borne by that one. Extending, therefore, a hand to one another in this way, through one another fulfill the law of Christ, with each ^B man filling up what is lacking in his neighbor by bearing him. For in another way, love is the bearing of one another’s burdens; and love is the fulfillment of the commandments of Christ.

VERS. 3. “For if anyone thinketh himself to be something, when he is nothing, he deceiveth himself.” Again here he casts down arrogance, showing that he who seems to be something is nothing, by this very fact that he thinks he is something bringing forth proof of his own nothingness, and deceiving no one else but himself.

VERS. 4. “But let every man prove his own work, and so he shall have glory in himself alone, and not in another.” Examine, he says, with accuracy your own actions (for this is what the word ^C “Prove” means), whether you have done something led by vainglory, whether by hypocrisy, or for some other human cause, and then do not boast against another. But if he cannot restrain himself, let him transfer his glory to himself; that is, comparing himself to himself, let him judge today’s work more excellent than yesterday’s, and let him take pride in a good work. Paul says these things by way of condescension, not as a legislator, so that he might little by little do away with the elation of such a habit. For one who is accustomed not to boast against a neighbor, after the manner of the Pharisee, will quickly cease from boasting even of himself.

VERS. 5. “For every one shall bear his own burden.” For why do you boast against a neighbor? Both you and he will bear your own burdens, ^D and then the work of each shall be proved. Therefore, since you also have burdens and loads, do not boast against another, nor pride yourself on your good works.

VERS. 6. “And let him that is instructed in the word, communicate to him who instructeth him, in all good things.” He discourses next about the teachers, so that those who are instructed by them may communicate with their instructors, not in one thing only, but in all good things, sharing in food, clothing, honor, goodwill, and, simply put, in all goods.

For you receive greater things than you give; for you receive spiritual things in return for carnal ones. Hence he calls the matter a "sharing" [koinōnia], as if an exchange were taking place. ^A For what purpose did Christ ordain that teachers should be supported by their disciples? For these two reasons: first, that teachers might not become exceedingly puffed up, but might remain humble as those in need of their disciples; second, that they might be free to devote themselves solely to the Word, not distracted by the name of food; and that the disciples, through their benevolence toward their instructors, might be trained and taught to be such toward others as well. At the same time, it is so that if the teachers themselves are in need and begging, they might not be put to shame, since those who are their teachers are of such a condition.

"Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting." ^B Since many people, often accusing their teachers of a wicked life, overlook them and do not feed them when they are suffering from want, he says later, "And let us not be weary in well doing," and now he also shows that we ought to be generous toward such teachers as well, for the expenditure is made for a spiritual purpose. Therefore, comparing the expenses made for carnal things with those made for spiritual things, he says: If you spend on the flesh, preparing tables, delicacies, and sowing drunkenness, luxury, and gluttony, you will reap corruption; for those things themselves are corrupted, and they corrupt the body along with them. But if you sow to the Spirit, that is, into spiritual works, by doing alms for all and practicing temperance, you will reap life everlasting. For God is not mocked or deceived, but at the proper time He gives to each one what is his own. ^C It is better, therefore, to spend on spiritual things—under which category the expense for teachers is also included—than on the pleasures of the flesh, which are corrupted and corrupt the body; for diseases are born from pleasures and excesses.

"And let us not be weary in well doing: for in due season we shall reap, if we faint not." Now he reveals more clearly that even if those who need our help are wicked, we must not grow weary in acting kindly toward them. He suggests abundance and constant giving by saying that one ought not to grow weary. Then, because he has demanded a great thing, he immediately adds the reward, saying, "We shall reap." How? "If we faint not," that is, by having no toil, but complete rest. For here, in the harvest, there are hardships and labors; but there, it is not so. ^D "As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith." Just as there is not always a time for sowing, so neither is there for showing mercy; and this is indicated by the virgins and Lazarus. Therefore, as long as we have the opportunity in this life

^A we should work good, not only towards teachers and instructors, but also towards Greeks and Jews, that is, kindness and alms-giving. We must not, however, use the same measure towards these as towards those who are of the household of faith, but it is fitting to show far greater generosity towards the faithful. For He hints at this when He says, "Especially." Observe, moreover, how even in this He leads them away from the Jewish pettiness; for whereas the Law opened its bowels of compassion only towards fellow countrymen, Grace calls both land and sea to the table of alms-giving, although not in the same measure or manner, as has been said.

"See with what large letters I have written to you with my own hand." Having said a few things concerning morals, he returns again to the previous points, which were gnawing at his heart, ^B and shows that he himself wrote the whole Epistle with his own hand. This was not only to demonstrate his love towards them, but also to remove evil suspicion. For he was being slandered as though he preached one thing in one place and another elsewhere. He was therefore compelled to provide written testimony of his own preaching. And although others wrote his other epistles, he himself perhaps inscribed only the greeting. But the word "large" is an indication not of size, but of the deformity of the characters, as if he were saying: "Even though I do not know how to write excellently, I was nonetheless compelled to write the Epistle with my own hand."

"As many as desire to make a fair show in the flesh, they compel you to be circumcised." "As many," he says, ^C "as desire to be well-regarded in the flesh," that is to say, before men—before the Jews, specifically (for they were reproached among them as having departed from their ancestral customs)—"they compel you to be circumcised," making excuses to the Jews through your flesh. By saying "they compel," he shows that they (the Galatians) were suffering this against their will, offering them an opportunity to withdraw, as those who are now erring unwillingly.

"Only that they may not suffer persecution for the cross of Christ." For another reason too, he says, they do this. For in order not to suffer persecution and be vexed for the Cross and the faith, as if they were transgressors of the Law, they, being circumcised, want to have others also as companions in circumcision.

"For not even those who are circumcised themselves keep the Law, but desire to have you circumcised, that they may glory in your flesh." ^D They do these things, he says, not only to please men, but also out of ambition. For they do not perform this out of zeal for the Law, he says, nor for the sake of piety, but for the sake of vainglory, "that they may glory in your flesh"—that is, that they may boast in the cutting of your flesh, as your teachers, and having you as their disciples.

"But God forbid that I should glory except in the cross of our Lord Jesus Christ." They, he says, glory in circumcision—a thing abolished and antiquated,

which he prayed against as something to be abhorred, calling upon divine aid for this. And how does one glory in the cross? Because my Master was crucified for me, unworthy as I am, having loved me so much as to give Himself up to death for me. Therefore, the glory of Paul, and indeed of every believer, is the cross, as in it the Master's love for us is demonstrated. And what servant, beloved by his master, does not glory?

"By whom the world is crucified to me, and I to the world." By "world" he means the things of this life: glory, wealth, pleasure. These, then, have become dead to me, and I am dead to them, a double death having taken place. For neither can those things take hold of me—for they are dead—nor can I run toward them, for I am dead.

Verses 15, 16. "For in Christ Jesus neither circumcision avails anything, nor uncircumcision, but a new creature. And as many as shall walk according to this rule, peace and mercy be upon them, and upon the Israel of God." Do not, he says, boast to me of circumcision, which has no power and is useless, just as uncircumcision is. For Christ has renewed all things, and He requires of us another way of life. For "new creature" is the life according to Christ, because now our souls, having grown old in sin, have been renewed by baptism; and because in the future we shall be honored with incorruption and glory, our bodies having been renewed and rendered incorruptible. As many, therefore, as persevere in this rule of the new life according to Christ, fleeing the antiquated and powerless circumcision, shall attain to peace toward God, being delivered from sins which make God an enemy and hostile to us, and they shall be deemed worthy of clemency—no longer loathed as enemies of God, but granted mercy, inasmuch as peace has been made for them through the cross and grace. Such persons are also "Israel" in the true sense, as being those who "see God"; while those who are not such, even if they be Israelites by race, are falsely so called. This Paul took from David, who says: "Peace upon Israel."

Verse 17. "From henceforth let no man trouble me." He does not say this as one who is slothful or failing. For how could he be one who drifts into negligence, when he exhorts: "Be instant in season, out of season"? But he wishes the laws he has established to be immovable, so that they might not hope for anything else from him, but might receive complete assurance that this is what he preaches.

"For I bear the marks of the Lord Jesus in my body." I have, he says, an apologia against those who tell you that I am a hypocrite and that I preach circumcision elsewhere, namely, these marks and the dangers I endure for Christ. For these confirm, more than any other voice, that I do not preach the law, but the doctrine according to Christ.

more clearly testify, that it is not in the name of the law, but for the sake of Christ’s doctrine and His Gospel, that I have been subjected to perils. He did not say, "I have," but, "I bear," ^A like a trophy or a royal standard, and I glory in them.

Ver. 18. "The grace of our Lord Jesus Christ be with your spirit, brethren. Amen." By the fact that he prays for them, he indicates that it was not out of anger or hatred that he said what he said. And this is not only a wish, but also a teaching, confirming and sealing all that has been mentioned. For he reminds them of the grace which they received, not through the law, but because they believed in Christ. And he did not say, "with you," but, "with your spirit," drawing them away from carnal things and showing that it was not from the law, but from grace, ^B that they received the Spirit; and that neither the law, nor circumcision, but grace is able to preserve the Spirit for them, just as it also gave it. Furthermore, when he calls them brothers, he recalls to memory the baptism, from which we are made brothers, having become sons of one Father, God, and not from the law. May the grace of God be with us also, so that we may live according to the Spirit, and not reject the divine sanctification of the Paraclete through the mire and filth of sins, but rather ever acquire for ourselves more of that sanctification in Christ Jesus our Lord, who has shown us the new and spiritual life through the destruction of the old and carnal one. To Him be glory unto the ages. Amen.

THEOPHYLACT OF THE ARCHBISHOPRIC OF BULGARIA, COMMENTARY ON THE EPISTLE OF SAINT PAUL TO THE EPHESIANS.

ARGUMENT OF THE EPISTLE TO THE EPHESIANS

Ephesus is the metropolis of Asia; but it worshipped ^C Diana, whose temple, both most beautiful and