On the Epistle of Blessed Paul to the Galatians.
Latin Text from public domain Migne Editors, Patrologiae Cursus Completus. Translated into English using ChatGPT.Prologue
Anyone who believes in Christ and observes the Law of Works, misunderstands Christ: just as the Symmachians, who have their origin from the Pharisees, keep the entire Law and call themselves Christians, but they define Christ not as God and man, but as only a man. For if they understood Christ as God, they would not hope for anything from the Law of Works, that is, from new moons, Sabbath, circumcision, and the distinction of foods; because one who worships God and the Lord of the Law is above the Law: and one who agrees with the Lawgiver cannot be judged by the law. Finally, the law was not given for the sake of those who worshipped God, but for those who believed and acted badly, leading to contempt for the Creator. Hence it says to Timothy: For the law was not made for the just, but for the unjust and the wicked. (1 Timothy 1:9) And Moses says: You shall make the children of Israel fear. (Leviticus 15:31) And so the Galatians, or those who were subverting them, still having their hearts covered by the darkness of error, do not perceive the meaning of the prophet Isaiah when he says, among other things: For the Lord will make his word complete and shortened in righteousness; for the Lord will make his word shortened upon the earth. (Essay X, 23) If therefore they understood these things, they would depart from the Law, knowing that the preaching of John the Baptist had already ceased the Law, so that faith alone is sufficient for salvation, abbreviated from the Law. For in the Law is contained the predestination of God the Father, and of Christ His Son, and of the Holy Spirit, which was made manifest in the preaching; for if the sons of Israel were circumcised for the sake of the sign, that they might appear to be sons of Abraham according to the flesh, circumcision ought rightly to cease; because believers have the sign of conquered death, by which they are distinguished as being sons of Abraham, but according to faith; for to Abraham it was promised that he coming would conquer death. Finally, Abraham was awaiting this, rejoicing in the knowledge that he would soon be introduced into heaven, having sensed that he was born in the spirit. Hence the Lord said to the Jews: Abraham desired to see my day, and he saw it and rejoiced (John 8:56); for in the time when the children of Israel were still in the desert, before they were close to the Gentiles, they were not circumcised. But when they began to mix with the Gentiles, then they were circumcised by Joshua, from a rock that symbolized Christ: For the rock, he said, was Christ (1 Corinthians 10:4), to signify through Christ the future circumcision of the heart, as Moses and the prophet Jeremiah had spoken: Circumcise yourselves to the Lord, and circumcise the foreskin of your heart (Deuteronomy 10:16; Jeremiah 4:4); so that, having removed the darkness through the forgiveness of sins, they would become worthy to see the glory of God, which they were unable to see while under the Law because of sin. Therefore, in order to show that Christ is God, and that He did not learn from a human the things He taught, he begins as follows:Chapter I.
(Vers. 1.)
(Verse 1.) Paul the apostle, not from men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead. He testifies that he is not chosen and sent by men to preach, like some who were chosen and sent by the apostles to strengthen the churches; nor like others who were sent by the Jews to disrupt the churches, whom he calls pseudo-apostles; but that he was sent by the Son of God himself, whom he seems to deny being a mere human in this matter; because he gave commandments as if he were God, not as a mere human, and he chose him by divine judgment. By which he designates himself as a suitable and firm preacher; because undoubtedly the one whom God chooses is much better than the one whom man chooses. He says that he is not chosen by man, as they thought about Christ, who compelled them to be circumcised; but by the Lord Jesus Christ, that is, by him who is God and man. This is immediately revealed when he says: And God the Father, who raised him from the dead. By saying this, he condemns two heresies, both Manichaeism and Photinism; because Manichaeus denies that Christ is a man, but does not deny that he was crucified, while Photinus does not concede that Christ is God, yet he does not dare to deny that he himself, that is, his own body, was raised from the dead. Thus, Manichaeus, by not denying the crucified Christ, seems foolishly not to acknowledge him as a man, and Photinus, by denying God with a certain impiousness, confesses that he raised himself from the dead. For indeed the Lord said: Destroy this temple, and in three days I will raise it up. But he said this of the temple of his body (John 2:19). Therefore, by raising himself from the dead, he signifies that he has raised his body from the dead; and yet he is said to be raised by his Father, because all the power of the Son is from the Father, so that the actions of the Son are the actions of the Father, from whom all things are.(Vers. 2.)
(Verse 2.) And all the brothers who are with me, the churches of Galatia. After he asserted his authority, he continues to strengthen his argument; in order to show that all those who were with him were also stirred up against them. Although his authority was sufficient to not be debated; nevertheless, in order to emphasize their wrongdoing, by which they had abandoned the faith from the beginning, he designates many who were incited with him to refute their error. For it will be easy for anyone to understand that they are mistaken if they see themselves criticized by many.(Vers. 3.)
(Verse 3.) Grace and peace to you from God our Father and the Lord Jesus Christ. The benefit of both the Father and the Son reveals the upliftment of the human race. It does not indicate a lesser Son when it calls him our Lord, nor a greater Father when it calls him our God. Because the Father will not be a true God unless he is also Lord, and the Son will not be a true Lord unless he is also God. Therefore, if there is one grace of the Father and the Son towards us, why, he asks, do you think less of the Son and equate the law with him, serving partly Christ and partly the law, when you have read the Lord saying, 'For the Son of Man is Lord even of the Sabbath' (Luke 6:5)? So that they may see how great an insult is inflicted upon the Lord by them, when they compare the Lord to a servant.(Vers. 4.)
(Verse 4.) He who gave himself for our sins. Clearly shows that the Law is of no use when he says that Christ offered himself to suffer for us, in order to justify us whom the Law held guilty; so that, being freed from the Law through faith in Christ, we would no longer be sinners, but justified and called sons of God through a second birth. For when the human race was held captive under the dominion of the devil, the Savior offered himself willingly to the devil; mocking him with the power of his own virtue (for he desired to receive what he could not hold captive), he took away from him what he held unjustly. Therefore, having despoiled the underworld, He brought the trophy of souls to the Father, from whom all things are; a feat that the Law could not accomplish. Although it was intended to be beneficial, it was turned against us sinners, becoming hostile; and it began to kill, not to give life. But Christ, by forgiving sins, not only revived us, but also joined Himself to us; so that we may be called children of God, being made so through faith. So, how great an error it is to return to the Law after receiving grace, which means, after obtaining freedom, to desire to be enslaved again; like someone rescued from the sword who forgets the favor and sells himself again to the slave-master? For the accuser is indeed the buyer who, having left it behind, returns again to the former owner. To free us from the present evil age. This is what he says because the Lord has given himself up to death, in order to free us from the error of the age, that is, so that we may be made partakers in the knowledge of the one God, rather than being turned aside by the understanding of this age, which with the passing of time draws to an end. For the malice of this present age lies in this, that it does not render appropriate reverence to God the creator and Christ the restorer; while human error fabricates many gods for itself, or while proper honor is not preserved for Christ by those who believe in him.(Vers. 5.)
(Verse 5) According to the will of God and our Father, to whom be glory forever and ever. Amen. In order to establish and confirm with authority what he says, that Christ has set us free, he adds that this was done by the will of the Father.(Vers. 6.)
(Verse 6.) I am surprised that you are being so quickly transferred from the one who called you by the grace of Christ to a different gospel. The gospel is good news, and in this case, the old law is set aside by the gospel of grace. But instead of embracing what has been promised and fulfilled, you have turned to the works of the law, thus losing what you had attained and falling back into slavery. This is why he expresses his surprise, because by rejecting the greatest and most beneficial gift, they have enslaved themselves to the works of the law, forfeiting their received freedom and quickly regressing. Normally, someone gradually transitions from evil to good, but these Galatians have easily turned from good to the burdensome deeds of the flesh. For it rarely happens that someone seeks destruction out of joy, and thus one marvels at the dullness of those who, while in safety, subject themselves to pointless labor. It is like a crazy sailor standing in the harbor, secure from the storm, who sets sail into the open sea; so that he is tossed about by various tempests. And so these people, through foolishness, subject themselves; so that they suffer the pains of a disfigured reputation and take on the yoke of servitude to the Law, with no hope of this matter being proclaimed. Therefore, they were called to another gospel, different from what these individuals were preaching, who had disturbed them. However, it was not another gospel from what the apostles were proclaiming, which these false apostles claimed to be different for the sake of undermining the Apostle who had instructed them. And in order to deceive the Galatians with this falsehood, it was necessary for the Apostle's gospel to be declared as something different from what the teaching of the Savior dictated. But the truth was that it was in harmony with the Old Law, as was being preached by them. There were some who posed questions to Paul and Barnabas about this matter, as recorded in the Acts of the Apostles (Act XV, 2); for they were teaching the believing Gentiles that unless they were circumcised according to the custom of Moses and followed the Jewish customs, they could not be saved.(Vers. 7.)
(Verse 7) Which is nothing else but that there are some who trouble you and want to pervert the gospel of Christ. It is clear that they were doing this in order to turn the gospel of Christ into the law by changing traditions, so that they would be Jews in the name of Christ: and this is to pervert the gospel of Christ into the law.(Vers. 8, 9.)
(Verse 8, 9.) But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed. Do not marvel, brothers, that I have become so impassioned against those who oppose the Christian discipline, for it is for the salvation of the Galatians. This indignation shows that it is a serious sin to turn back to the Law after receiving the faith, for he affirms that the Gospel he preached to them is firm and true. It is as if he is saying that even if they, meaning the apostles themselves, should preach something different, they should not be listened to, as their reputation as apostles of Christ has spread everywhere. But if perhaps the devil, disguising himself as an angel of God, were to appear from the heavens in order to be easily heard, proclaiming these things, it would be known to be false, and it would be considered abominable. Therefore, if the apostles of Christ, whose excellent reputation was in performing signs and wonders, and an angel from heaven, whom spiritual reason can commend, were to teach differently than what they had been taught by the apostle Paul, he commanded that they be anathematized; how much more those whom he can commend no testimony to deceive? Therefore, he repeats the argument in order to confirm them in the initial tradition; for a repeated law makes the negligent more attentive.(Vers. 10.)
(Verse 10.) For am I now seeking the approval of man, or of God? Or am I trying to please man? If I were still trying to please man, I would not be a servant of Christ. Therefore, I make it clear that my intention is not to please people but to please God, so that they may turn back to God through repentance, whom they had rejected. Moreover, immediately following this, he adds: Or am I striving to please people? If I were still trying to please people, I would not be a servant of Christ. This indicates that they were seeking to please those who had turned them away, not God, during the confusion in Galatia, just as he himself had once done when he persecuted the Church in order to uphold the traditions of the Fathers. For in order to be praised by the Jews according to their will, they said that the Law must be observed, so that if they were to preach the true Gospel of Christ, they would make enemies. But the apostle Paul, who taught that pleasing God with complete devotion, did not fear offending men as long as he was commending the glory of God. For he placed all present things behind future things, and commended himself with hope as a worthy servant of Christ. But those who seek their own gain under the name of the Lord cannot be worthy servants. But perhaps someone might say: Therefore, those who were preaching the Law, which is said to have been given by God, were serving men. How then can the Law be called suitable, whose preaching is reported to be tempered according to the will of men? Before the coming of the Lord, the Law was preached according to the will of God; for time was owed to it, so that it might be observed. But when the promised Lord came in accordance with the Law, the Law had to cease, according to the predicted judgement of the prophets. Where the Lord says: The Law and the prophets were until John (Luke 16:16); for it was not worthy that the authority of the Law should be preserved in the presence of the Lord. Therefore, if anyone thinks that the Law should be kept from now on, he does not obey the will of the Lord, but contradicts it; for he satisfies his own desires.(Vers. 11, 12.)
(Vers. 11, 12.) But I make known to you, brothers, the Gospel that was preached by me, that it is not according to man; for I neither received it from man, nor was I taught it, but through the revelation of Jesus Christ. Now he begins to explain the beginnings of the letter; for he wants to make the meaning itself clear, that what he was teaching, he did not learn from man, lest there be any doubt about what he was teaching. Nor was his preaching suited to human judgment, so that it might seem unworthy of divine authority; but he says that he learned it from the Son of God himself through revelation, when he was already in heaven after his resurrection, as I have previously mentioned; and he testifies that what he learned is in accordance with his will and majesty, from whom he says he learned it. Spiritual things are those which, when preserved, confer merit with God; for they are carnal things, which, though preserved in their proper time, have neither merited nor unmerited anything with God: they have not been of use; for even those who did not keep the Law were under a curse, and those who kept it did not justify themselves before God, because the just one lives by faith. For those commandments were to be kept as a burden, not as a matter of worthiness.(Vers. 13.)
(Verse 13.) For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure and tried to destroy it; and I was advancing in Judaism beyond many of my contemporaries among my people, being more extremely zealous for my ancestral traditions. He briefly mentions his former persecutions against the church, in opposition to it, but then he says that he has left all that behind in order to be a servant of Christ. For he showed himself to be more devoted than those who had been appointed to uphold the law; not, however, seeking the favor of men, but thinking this to be advantageous before God. For through ignorance, when it pleased humanity, he believed he was serving God, having a clear conscience; for he did not yet know that the time for asserting the law was past, having followed the teaching of the fathers, either in error or in ill will; and with all diligence and fervor of mind he pursued this, so that he appeared superior to his fellow equals in the emulation of the law, thus raging against the discipline of Christ, showing no mercy to those who had obtained the covenants of faith. But when he learned by the revelation of God that this labor was empty and even contrary; he abandoned it and subjected himself to the grace of faith; so that his progress would be with God, he mentions. Therefore, if this person who is an Israelite, and who was supported by the dignity of a teacher among the Jews, educated by Gamaliel, a very wise man, having a place with the best men in life, abandoned the Law; how much more should those who were outside the Law not subject themselves to the Law? And if he rejoices in being freed from the yoke of slavery, what is it that they have bound their own liberty with the chains of the Law?(Vers. 15, 16.)
(Verses 15, 16.) But when it pleased Him, who separated me from my mother's womb and called me by His grace, to reveal His Son in me, that I might preach Him among the Gentiles, immediately I did not confer with flesh and blood. While I had confidence in the Law, not knowing that the time for keeping the Law had passed, and with all zeal I opposed, thinking that I was doing God's will by resisting the Gospel of Christ; seeing that God approved of his zeal but recognizing his lack of knowledge, He chose to call him by His grace, knowing that he was now suitable to preach the Gospel of His Son among the Gentiles; for if he was so quick and faithful in the smallest matters, without seeking anyone's approval, how much more would he be steadfast in preaching, through the gift of God, in the hope of the promised reward? Therefore, the foreknowledge of God separates him from the womb of his mother, that is, before he was born or immediately after, God knew the future good, as he says to the prophet Jeremiah: Before I formed you in the womb, I knew you, etc. (Jer. I, 5): so also the apostle Paul, knowing who he would become, met him; that before he converted, he called him, because it was necessary. Finally, he immediately received the dispensation of the gift of God, with all worldly care set aside; for he did not seek the advice of anyone, nor did he report to anyone what he would do: but immediately he preached Christ, for he is the Son of God. For just as future evils are often beforehand good, so future goods are accustomed to be beforehand evil.(Vers. 17.)
(V. 17.) I did not go to Jerusalem to see my predecessors the apostles, but I went to Arabia, and then returned to Damascus. He says that he did not feel compelled by necessity to go to his predecessors the apostles in order to learn something from them; because God revealed to him through his Son how to teach. He speaks this in order to show that nothing else should be held but what he teaches: not to believe in men, but in God, from whom he testifies that he learned; and therefore, those who led them into the Law are false teachers, because what they taught was not handed down by God. So he went from Damascus to Arabia to preach, where there were no apostles, in order to found churches there so that Judaism would not be spread by false apostles. And from there he returned to Damascus to visit those to whom he had preached the gospel of the grace of God.(Vers. 18.)
(Ver. 18.) Then after three years I went up to Jerusalem to see Peter, and I stayed with him for fifteen days. It was fitting that he desired to see Peter, for he was the first among the apostles to whom the Savior had entrusted the care of the Churches; not that he needed to learn anything from him, for he had already learned from the author himself, by whom Peter himself had been instructed: but because of his affection for the apostolate, and so that Peter would know that this permission had been given to him, as he himself had received it. Therefore, coming to him, he was received as a guest and stayed with him for fifteen days, as a harmonious co-apostle. He declares this in order to show that he had unity with the apostles and did not disagree with them in any way, as the false apostles whispered about him, in order to distort him among the churches of the Gentiles and insert their own evil teachings, claiming that they were consistent with the doctrine of the senior apostles.(Vers. 19.)
(Verse 19) I returned again to Damascus and saw none of the other apostles, except James the Lord's brother. James was seen in Jerusalem, for he was appointed by the apostles as bishop there, who also was previously unbelieving, as the Evangelist says: For even His brothers did not believe in Him yet (John 7:5). This James was the son of Joseph, who was therefore called the brother of the Lord, because Joseph was also called the father of Him, the Lord. For Mary said this to Jesus in the Gospel of Luke: 'Son, why have you treated us like this? Your father and I have been anxiously searching for you.' (Luke 2:42). And in the Gospel of John, Philip said to Nathanael: 'We have found the one Moses wrote about in the Law, and about whom the prophets also wrote—Jesus of Nazareth, the son of Joseph.' (John 1:45). In this way, the Lord, the brother of James and the others, who was also called the son of Joseph, was spoken of. For some in a fit of madness impiously assert and contend that these were true brothers of the Lord, being sons of Mary, allowing at the same time that Joseph, though not His true father, was so called nevertheless. For if these were his true brothers, then Joseph will be the true father; because the one who called Joseph his father also called his brothers Jacob and the others.(Vers. 20.)
(Verse 20.) But the things which I write to you, behold, before God, I do not lie. As for the matter of his commendation, he gives God as a witness, that the things he is about to say are true, lest it should appear that he is making them up; for it does not befit his character to invent anything. But when he commends himself, he wants to benefit these people; for this commendation is advantageous to them, so that they may know that the things spoken by him are most true.(Vers. 21-24.)
(Verses 21-24.) Then I went into the regions of Syria and Cilicia. But I was unknown by face to the churches of Judea that are in Christ: they only heard, "He who once persecuted us now preaches the faith that he once tried to destroy." And they glorified God in me. This is what he says, that when he defended Judaism against the faith, just as those who had been subverted by the Galatians; he was chosen by God, and taught to conceal his Judaism, and preach the new Law: so that the Jewish believers, whom he had once persecuted, rejoiced in him, giving thanks to God who turned the persecutor into a defender; so that the Galatians would know that they were deceived, and would profess themselves as Jews in the name of Christ, circumcising the flesh of their foreskin, even though Christ's law commands something different from Judaism; there circumcision of the flesh is carried out, here it is the circumcision of the heart: there they serve under the elements, new moons, and the Sabbath, here they serve only God in spirit; because it is believed in the heart: there the condition is the cause of sin, here there is freedom through the forgiveness of sins. So there is much distance.Chapter II.
(Vers. 1, 2.)
(Vers. 1, 2.) Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus along also. I went up according to a revelation and presented to them the Gospel that I preach among the Gentiles, but privately to those who seemed influential, so that I might not be running or had run in vain. But not even Titus, who was with me, was compelled to be circumcised, even though he was a Greek. This matter arose because of false brothers secretly brought in, who slipped in to spy on our freedom that we have in Christ Jesus, so that they might enslave us. But we did not yield in submission to them, not even for an hour, so that the truth of the Gospel might remain with you. For it was on this occasion that the Galatians were subverted by the Jews, who said that Peter was teaching something different from Paul; hence, he was advised by the revelation of the Lord to go up to Jerusalem with the witnesses of his preaching, that is, Barnabas and Titus, one being a Jew and the other a Gentile; so that if anyone had stumbled because of him, their testimony would remove the obstacle, and he would explain to them the meaning of his preaching. But he conferred privately with the apostles, so that they would know that he did not disagree with the gospel rule, that is, so they wouldn't think that he was running or had run in vain, as some of the Jews who believed thought. For he could not learn anything from them, for he had been instructed by God; but by the will of God it was done for the sake of harmony and peace, that any hesitation or suspicion among his brothers and fellow apostles might be removed, and that it might benefit the Gentiles, who would see that his Gospel agreed with that of the apostles. Furthermore, they had given the law that those from the Gentiles who believed should not be troubled, but that they should only observe certain things, namely, abstaining from blood, fornication, and idolatry (Acts 21:25). Now let the Greek sophists, who claim expertise for themselves, say whether their subtle intellect naturally excels, which things have been handed down for the nations to observe. Did they not know, or did they know? But how can someone learn those things which they already know? Therefore, these things have been shown to be forbidden for the nations, who thought they were allowed: and thus they were not prohibited from homicide, since they were commanded to observe from blood. But they received this, which Noah had learned from God, to observe themselves from blood when eating meat (Gen. IX, 4). For how was it possible that the Romans, who have such authority in obeying commands, would not know that homicide should not be committed; especially since the Roman laws punish adulterers and murderers, false witnesses, thieves, evildoers, and the perpetrators of other evils? In conclusion, three of these commands are found to have been given by the apostles and elders, which the Roman laws are ignorant of, namely, to abstain from idolatry, bloodshed like Noah, and fornication. Those Greek sophists, not understanding, yet knowing that one must abstain from blood, adulterated the Scripture by adding a fourth commandment to be observed from strangulation, which, I believe, they will now understand by the will of God, because it was already said that they added it.(Vers. 3.)
(Verse 3.) But neither Titus, who was with me, (that is, at that very time when I was in Jerusalem, Titus, who was with me) was compelled to be circumcised. Even though we were among the apostles and those who believed from the Jews, no one forced him to be circumcised. And it is understood, why should you be circumcised, when Titus, who seemed to be something, was not compelled to be circumcised, but was accepted as uncircumcised.(Vers. 4, 5.)
(Vers. 4, 5.) However, because of the false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery—to them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. And even Titus, who was with me, was not forced to be circumcised, though he was a Greek. This matter arose because of the false brothers secretly brought in, who slipped in to spy out our freedom that we have in Christ Jesus, so that they might bring us into slavery. To them we did not yield in submission even for a moment, so that the truth of the gospel might be preserved for you. (Acts 16:3). The Greeks, on the other hand, say: 'We did not give in until the appointed hour,' and they say that this agrees with their reasons; because, they say, the one who was preventing it from happening did not need to say that he had done it, in order to prove that it needed to be done. But the divine apostle, knowing that this could be objected, presents it himself in order to anticipate the slanderers, and he gives the reasons why he was compelled to do what he did not want to do. However, he says, because of the false brothers who have been brought in. He says 'brought in' because they entered with deceit, pretending to be brothers when they were enemies. Those who infiltrated, that is, those who entered with humility pretending friendship. To explore our freedom, which we have in Christ Jesus, in order to subject us to bondage. To explore is to enter in such a way as to pretend one thing and seek another. In order to accuse our freedom, which we have in Christ Jesus. This is the freedom in Christ Jesus, not subjecting ourselves to the Law. To subject us to bondage: that is, they entered with deceit and deception in order to subject our freedom to slavery, forcing us to subject ourselves to the law of circumcision. We yielded to subjection for an hour; that is, for an hour we subjected ourselves to servitude, humbling ourselves to the Law, so that with Timothy circumcised, deceit and scandal among the Jews would cease. For they were prepared, as it is given to understand, to incite that commotion and sedition. For there was a reason how they had access to make false accusations; for Timothy indeed had a Jewish mother, but a Greek father: and so it happened that according to the Law the circumcised child would not be. However, the Apostle wanted to take him so that he could ordain him as a bishop, as he did (for everyone in that place spoke well of him), but he suffered the plots of the Jews. For they were investigating whether he would accept an uncircumcised son of Judea, intending to cause unrest because if he disagreed with the Greeks being circumcised, as the letter from the apostles had stated, or if he did not forbid the circumcision of the sons of Israel, because the apostles had not indicated anything about this in the same letter, the believing Jews were more enraged by his authority, as the letter itself did not prohibit Jewish parents from circumcising their children. Then, he said (Acts 16:3), taking him, he circumcised him because of the Jews who were in those places. But they did not have a scandal among the Gentiles, for which reason Titus was not compelled to be circumcised. Therefore, he yielded for a time, so that the truth of the Gospel may remain among the Gentiles, since they do not subject themselves to circumcision. But there was no truth of the Gospel among the Jews, because those who believed circumcised their sons; for in Christ Jesus neither foreskin nor circumcision has any value, but faith working through love (Galatians 6:15). For not only history, but also literature indicate this, that he yielded. For above, it says that Titus, being Greek, was not compelled to be circumcised: and it adds, saying: But because of the false brethren secretly brought in. What does it now signify, if not that he yielded temporarily because of the false brethren secretly brought in? If not, how would the words or the meaning follow? Certainly, it denies that Titus was compelled to be circumcised: but because of the false brethren secretly brought in, what does it signify, if not that he yielded? But if he did not yield because of the false brothers who were infiltrated, he did not yield by his own will; for he indicated that he would yield if this is it: but he did not yield because of the false brothers who were infiltrated. Therefore, if there was no need to yield, why are they called false brothers, by whose help he did not do what he should not have done? So if this is it, they showed a favor to the Apostle; because it was for their sake that he did not yield, which he should have done. Therefore, why were they called explorers, if they did not want him to do what he was going to do: but he did not do it because of them? But if he was not going to do it, undoubtedly he did it because of them: for there is no other explanation. The letters indicate this, because he yielded, and history proclaims the fact. For how could he deny that he yielded for a moment, when it is proven that he circumcised Timothy because of the Jews, which is to yield for a moment, and entered the temple purified according to the Law (Acts 21)? For he could only say that he did not yield for a moment if he was never found to have yielded. For either he would have ceased, because of false brothers, or he would not have ceased because of false brothers. Therefore, take one of the two. False brothers are those who were believers of Judaism.(Vers. 6.)
(Verse 6.) But of those who are considered to be something, whatever they were in the past does not concern me; God does not show favoritism towards anyone. This means that the apostles, who were once ordinary and ignorant men without any status in the Law, were not hindered by this. For who can accuse someone whom God excuses? It is not a matter of who they were, but of what they are. The past does not condemn or vindicate. However, it is understood that the apostle was also knowledgeable in the Law and had a notable life, and because of this, he became the chief minister through the dispensation of the Gospel. For those who are considered something have contributed nothing to me. He says he has not received anything from the apostles, but from God, because the one who gives understanding to the unlearned in Christian doctrine, he himself also deemed it worthy to impart understanding of this kind to me when I was skilled in the law. Therefore, how could it happen that he learned from them, whom he found to be skilled, and by the grace of Christ made him even more skilled.(Vers. 7, 8.)
(Vers. 7, 8.) But on the contrary, when they saw that the gospel of the uncircumcision was committed to me as the gospel of the circumcision was to Peter (for He who worked effectively in Peter for the apostleship to the circumcised also worked effectively in me toward the Gentiles), and when James, Cephas, and John, who seemed to be pillars, perceived the grace that had been given to me, they gave me and Barnabas the right hand of fellowship, that we should go to the Gentiles and they to the circumcised. For both are found to have accomplished both: but nevertheless, full authority is distinguished to Peter in the preaching of Judaism, and the perfect authority of Paul is found in the preaching to the Gentiles. Hence, he also calls himself the teacher of the Gentiles in faith and truth (2 Timothy 1:11); for each one has received a distribution according to his abilities. For it was more difficult to draw and persuade those who were far from God to their faith, than those who were close.(Vers. 9, 10.)
(Verses 9, 10.) And knowing the grace of God which was given to me, Peter and James and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we should go to the Gentiles, and they to the circumcised; only that we should be mindful of the poor, which very thing I also was zealous to do. From the apostles, who were reputed to be something (whatsoever they were, it maketh no matter to me: God accepteth not man’s person), they, I say, who were of repute imparted nothing to me, but contrariwise, when they saw that I had been entrusted with the gospel of the uncircumcision, even as Peter with the gospel of the circumcision (for he that wrought for Peter unto the apostleship of the circumcision wrought for me also unto the Gentiles); and when they perceived the grace that was given unto me, James and Cephas and John, they who were reputed to be pillars, gave to me and Barnabas the right hands of fellowship, that we should go unto the Gentiles, and they unto the circumcision; only they would that we should remember the poor; which very thing I was also zealous to do (Galatians 2:9-10). And just as he gave companions to Peter, outstanding men among the apostles, so he joined Barnabas to himself, who was attached to him by divine judgment; however, he claims the grace of primacy granted to him alone by God, just as it was granted to Peter alone among the apostles (Acts 13:2): so that the apostles of circumcision may extend their right hands to the apostles of the Gentiles to demonstrate the harmony of the society; so that both, knowing that they have attained the spirit of perfection in the dispensation of the Gospel from the Lord, may show that they read nothing mutually against each other. They agreed only on this: that they were not instructed by the command or gift of the Lord, because it was easy to know this from the Law, so they were commanded to remember the poor to whom they preached, so that they would show mercy, as they were greatly redeemed by God. Therefore, these things that happened between them and the apostles make it clear that the Galatians know that what they received from them is true and approved.(Vers. 11.)
(Verse 11) But when Peter came to Antioch, I opposed him to his face, because he stood condemned. For before certain men came from James, he was eating with the Gentiles; but when they came, he drew back and separated himself, fearing the circumcision party. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. But when I saw that their conduct was not in step with the truth of the gospel, I said to Peter before them all, “If you, though a Jew, live like a Gentile and not like a Jew, how can you force the Gentiles to live like Jews?” And for what reason did he add, saying: Because he was reproached? Surely he was reproachable by the truth of the Gospel, to which this act was opposed. For who among them would dare to resist Peter, the first apostle, to whom the Lord gave the keys of the kingdom of heaven, unless it was another such person, who, knowing the confidence of his own election, steadfastly disapproved of what he had done without consultation.(Vers. 12, 13.)
(Verses 12, 13.) For before certain men came from James, he was eating with the Gentiles; but when they came, he withdrew and separated himself, fearing those who were of the circumcision. And the rest of the Jews acted hypocritically along with him, so that even Barnabas was led astray by their hypocrisy. All of them, including Barnabas, were acting in good faith, but because of the fear of those who came from James, they separated themselves from the Gentiles. It is contrary to the discipline of faith to associate with the Gentiles in the presence of those whocame from James, who were zealots for the Law and believed in observing both the Law and Christ with equal right. For they feared the boldness of those who challenged the Law. And if that were the only thing, it would not be reprehensible; but where the mistake was made, it was revealed in the things that were subjected to it. For even he himself yielded to the courage and boldness of the Jews, fearing that by this easily obtained scandal might arise, which would not be easily settled; because he purified himself according to the Law (Acts 21:26), and circumcised Timothy against his will (Acts 16:3).(Vers. 14.)
(Verse 14.) But when I saw that they were not walking uprightly towards the truth of the Gospel, I said to Peter in front of everyone. He is specifically criticizing Peter, so that the others may learn from the one who is first. If you, being a Jew, live like a Gentile, how can you force the Gentiles to Judaize? Now he reveals the reason for the criticism; there would have been no error if he had concealed it from the Gentiles in the presence of the Jews, fearing scandal: but here is the whole reason for the criticism; because when the Jews came from James, he not only separated himself from them, with whom he had lived like a Gentile, but also compelled them to Judaize, for fear that the Gentiles would not know what was true of these matters. For they knew that he had not lived as a Jew; but after hearing from him that it was necessary to follow the example of the Jews, they hesitated on what was true. For if it was true that they should Judaize, they held him as a transgressor because he had lived as a Gentile; but if it was better and true that they should live simply, the overthrow of the Gentiles was due to their weakness, by which, deprived of the good, their work was laborious and ineffective. But the Apostle Paul, when he yielded for a moment, did not approve of this; instead, he exclaimed that it was a futile and empty matter due to the fury of the Jews. Indeed, he would not have given in to this matter unless there had been a reason, by which many of the Jews boasted of their audacity. Now, Timothy was the son of a Jewish woman and a Greek father (Acts 16:1); therefore, it happened that the child was not circumcised in accordance with the Law. Therefore, they were lying in wait, investigating whether he, being born a Jew, had taken on the uncircumcised condition, which they considered unlawful for the Jewish people. They were seeking an opportunity to hold him as a violator of the Law, and for this reason, he yielded for a moment to their fury.(Vers. 15, 16.)
(v. 15, 16.) We, by nature, are Jews and not sinners from among the Gentiles. However, knowing that a person is not justified by the works of the Law, but through faith in Jesus Christ, even we have believed in Christ Jesus, so that we may be justified by faith in Christ and not by the works of the Law. By demonstrating that they have been deceived by clear reason, he shows them the need to keep the Law, in which no one is justified before God. For even though they themselves are Jews by nature and desire to be justified, they abandon the Law and turn to faith in Christ. For by the works of the Law no flesh will be justified. He does not say that any justified person is justified by the works of the Law; for whoever are just, they are justified by faith, just as Abraham and Isaac and Jacob and the other saints.(Vers. 17.)
(Verse 17) But if, while seeking to be justified in Christ, we ourselves also are found sinners, is Christ then a minister of sin? Certainly not! For how can Christ be a minister of sin, who gives sins? Therefore, may it never be! But if we, seeking to be justified in Christ, are found to be sinners, then we acknowledge ourselves to be under sin; for faith extracts a man from the Law, that he may be justified. Therefore, if we submit to the Law, we are found to be sinners; for those who are under the Law are under a curse.(Vers. 18.)
(Verse 18.) For if what I have destroyed, I build up again, I prove myself to be a transgressor. It is evident that by approaching Christ, the Law is left behind; for the slave becomes free. But if he returns to the Law, he becomes his own accuser: for he condemns his own action.(Vers. 19.)
(Verse 19) For I, through the Law, died to the Law so that I may live for God. This means that through the law of faith, I died to the law of Moses. For the one who is freed from the law is the one who dies to it, and they live for God, being a servant bought by Christ. I have been crucified with Christ. It is through this crucifixion that I am united with Christ. I am not captivated by any worldly desire, but I live for God, appearing dead to the world. For the one who does not engage in the things of the world or in deceit is dead to the world.(Vers. 20.)
(Verse 20) But now I live, not I, but Christ lives in me. It is not doubtful that in him who is liberated from death by faith, Christ lives. For while he gives sins to the worthy one by death, he himself lives in him; for by his protection he is rescued from death. But now I live in the flesh, I live by the faith of the Son of God, who loved me and gave himself for me. I am not ungrateful to the grace of God. Since eternal life is promised to Christians, therefore, he who now lives fortified by the helping of God, lives in the faith of the promised life. For here he contemplates an image of future life, which has been sought for us through the love of Christ at the will of God, as if a pledge. Therefore, he is not ungrateful to Christ, who perseveres in his faith, knowing that he has no benefit from anyone except from Him, and to act as an insult to Him if he were to prefer someone else whose help he could not have.(Vers. 21.)
(Verse 21.) For if righteousness were through the Law, then Christ died in vain. Nothing could be clearer; for if a man could be justified through the Law, then Christ would not have needed to die. But because the Law could not give forgiveness of sins, nor could it triumph over death and release the captives held by the cause of sin, therefore Christ died in order to accomplish what the Law could not. And thus he did not die in vain; for his death is the justification of sinners.Chapter III.
(Vers. 1.)
(Verse 1.) O foolish Galatians! Who has bewitched you? The words spoken in anger are full of wonder; for they have been so corrupted that they do not even recognize that they have been deceived. He has used a preface; for everyone who is bewitched moves from good to evil, just as these have moved from freedom and security to servitude and anxiety. Before your eyes, Christ Jesus has been proclaimed as crucified. It is clear that to the eyes of fools, Christ appears condemned, that is, stripped or condemned: but to the eyes and senses of the wise, he not only appears not condemned, but he himself seems to have condemned death by his own cross; for the passion of the Lord is our life and the destruction of death. But because they began to feel angry when they were transferred to the Law, therefore he complains that in their minds Christ seemed to be condemned; and he added: 'Crucified in you.' That is, he was crucified in your understanding, as a man; for where there is not full hope, there is a man. Therefore, they did not believe that there was full salvation in Christ, because they equated him with the Law. But in those who understand Christ appropriately, Christ lives in them, he was crucified in Photinus. For here truly died the one in whom Christ is said to have been crucified; for that is the charge brought against him in this place.(Vers. 2.)
(Version 2.) This is the only thing I want to learn from you: Did you receive the Spirit by the works of the law, or by hearing with faith? Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh? Did you suffer so many things in vain--if indeed it was in vain? Therefore He who supplies the Spirit to you and works miracles among you, does He do it by the works of the law, or by hearing with faith? And therefore, these people are called foolish and lacking in understanding because they were not able to provide for the needs of their own flesh. For one is usually led to pleasure or to the absence of pain. Therefore, the words of the questioner are confirming, since he says: This is all I want to learn from you: Did you receive the Spirit from works of the law or from hearing with faith? He asks this of them in which they boasted and could not deny that they received the Holy Spirit through faith, not through the law. So that, repenting, they would acknowledge that they received the gift of God, in which they boasted, not from works of the law, but by believing in Christ, so that, being thankful to Christ, they would leave the law, which they had learned was of no benefit to them, behind. He proposes this, which at that time could not be denied, that the Spirit of God is in those who believe; for the gift of God was made manifest to men for the sake of commending the rudiments of faith; just as it was done in the very beginnings among the apostles and other disciples, as well as in those twelve who, because they had not been baptized in the true baptism under the name of John, but had been defiled, the apostle Paul commanded to be baptized in the name of the Trinity, upon whom he laid his hands, and the Holy Spirit fell upon them, and he ministered different languages with their interpretation; so that no one would dare to deny that the Holy Spirit is within them. Therefore, he calls the Galatians without understanding, who, knowingly and willingly, debasing themselves, subjected themselves to the care of the flesh.(Vers. 3.)
(Verse 3.) Are you now being completed in the flesh, who began in the Spirit? He says this because, although they had ascended from lower things to the heights of faith, they had fallen from the heights to lower things. For by faith they had become spiritual, but now, having turned back to the Law, they had lost the grace of the Spirit that they had received. Consummation signifies destruction, that is, faith.(Vers. 4, 5.)
(Verses 4, 5.) You have suffered so much without reason, if indeed without reason. Many of them suffered for their faith from unbelievers; for at that time those who believed were a disgrace to others, whether to their own household or to strangers: for they were marked with a finger as if a mockery of majesty. Similarly, the Galatians suffered many things, having lost their sanity, because they had abandoned the Law. But because he added, 'if indeed without reason,' he shows that he hopes to be able to reform them. Who therefore provides you with the Spirit, and works powerfully in you, is it from the works of the Law, or from hearing the faith? The same understanding is to which the insignia of virtue are added, which give testimony to faith, that it is a faithful and rational hope. However, no virtue accompanies the Law, which attracts one to its hope; for what is seen is not hoped for, but they are temporary, like the law of deeds, which we showed above.(Vers. 6.)
(Verse 6) As it is written (Gen. XV, 6): Abraham believed God, and it was reckoned to him as righteousness. It shows by the example of Abraham, who is the father of faith, that righteousness is not imputed by works of the Law, but through faith; for he was justified by believing. And thus foolishly and imprudently did they subject themselves to the Law, which was not given for justification.(Vers. 7.)
(Verse 7.) Do you understand, therefore, that those who are of faith, these are the sons of Abraham? It is true that believers are the sons of Abraham; for if Abraham was justified by faith first, all those who believe afterwards are his sons, whether they are Jews or Gentiles.(Vers. 8.)
(Verse 8.) Now Scripture, seeing that God justifies the Gentiles by faith, foretold to Abraham: That in you all the Gentiles shall be blessed (Gen. XII, 3). It says this because Abraham is the pattern of all believers, so that those who believe may be blessed in him; for by following his faith, they become partakers of his same blessing.(Vers. 9, 10.)
(Verse 9, 10.) Therefore those who are of faith are blessed with faithful Abraham; for as many as are of the works of the Law are under a curse. It is evident that the faithful are blessed with the faithful, just as the faithless are punished with the faithless. For those who are under the Law are under a curse, because they are transgressors of the Law.(Deut. XXVII, 26.) For it is written: Cursed be everyone who does not continue in all things that are written in the book of the Law, to do them. This is written in Deuteronomy, because if anyone were to omit anything from the Law, they would be cursed. And there are so many commandments that it is impossible to observe them. Therefore, even the apostle Peter, in the Acts of the Apostles, says: Why do you impose a yoke on the brothers, which neither our fathers nor we were able to bear (Acts. XV, 10)? For these things were given to a negligent and proud people, so that they might have the Law in every aspect of their lives.
(Vers. 12.)
(Verse 12.) But it is evident that no one is justified before God by the law; for the righteous shall live by faith (Habakkuk 2:4). And by this it is taught that we should depart from the law, lest righteousness obtained by faith perish. For the law does not come from faith, but the one who does them shall live by them (Ezekiel 20:21). The law is not based on faith, because it does not command belief. For all its precepts are evident, so that the one who keeps the law may live; but if not, it is necessary to be punished, because he has committed what he knew should be avoided. It is possible to argue and say: If no one is justified by the Law, then what is the reason for criticizing someone who violates the Law? The truth is that no one is justified by the Law, but by God. However, one is justified by the world in order to be secure in this present life. But if one wants to be justified by God, in order to gain merit on the day of judgment, they must follow the faith of God; otherwise, they will be secure now but guilty in the future. Therefore, the Law is beneficial, but only what is written on the tablets; the rest, as it has been said, were given as a burden.(Vers. 13.)
(Verse 13.) Christ redeemed us from the curse of the Law, by becoming a curse for us. Since no one could fulfill the Law, all were subject to the curse of the Law, so that judgment could be brought upon them. But Christ, being born as a human, offered himself as a sacrifice for us, redeemed us from the devil. By willingly offering himself to death for those who were subjected to the curse of the Law, he became a curse in this way, just as in the Law an offering for sins was called a sin. Therefore, being offered for the cursed, he became a curse; for he was also made a curse for the Jews, when he was killed as if he were a sinner. Therefore, he did not say 'Made for us a curse,' but 'Curse.' For he who was being offered up for his own sin was being made a curse, for he was dying for his own cause. And if you look closer, you will see that Christ was made a curse by those by whom he was killed; for the cross of the Savior is the sin and curse of the Jews. For it is written: 'Cursed is everyone who hangs on a tree' (Deut. XXI, 15). This Moses said in Deuteronomy concerning those guilty of death, in order that it sufficed for them to be suspended on a tree until evening and to be removed for burial. Because, cursed is everyone, he says, who hangs on a tree; so that this, because he was hanged on a tree, would suffice for the punishment of death; lest if he were hanged any longer, his death would have a greater reproach than it ought: and it would become a stain to his race, if his death were further published. And thus the innocent Savior, being hanged on a tree, is not cursed, but those are cursed by whom he was hanged. However, as far as the Jews are concerned, offering him to Pilate to be killed like a sinner, they made him cursed, so that he would be killed as if guilty, when he was innocent, because he is worthy to be cursed with death according to the Law. For seeing that many were gathered together to his doctrine, they were jealous, saying: 'Behold, the whole world is gone after him' (John 12:19). And by this he is said to have been slain for us, and in a twofold manner for us; for when they thought that he ought to be slain, lest he should teach, they accomplished nothing; for both his doctrine increased, and he made void death in his passion. For descending into hell, he delivered the human race; for which reason he allowed himself to be slain, knowing that he was for us, and against the devil.(Vers. 14.)
(Verse 14) So that the blessing of Abraham might come to the Gentiles through Jesus Christ, and that we might receive the promised Spirit through faith. This means that the blessing of Abraham, which was promised to him, passed on to the Gentiles through faith in Jesus Christ, after the Jews rejected and cursed him, even though they boasted in their adherence to the Law. The Lord said to the Jews: 'The kingdom of God will be taken away from you and given to a nation producing its fruits' (Matthew 21:43).(Vers. 15.)
(Verse 15.) Brothers, I speak after the manner of men. Although it is a man's covenant, yet if it is confirmed, no one annuls or adds to it. Now to Abraham and his Seed were the promises made. He does not say, “And to seeds,” as of many, but as of one, “And to your Seed,” who is Christ.(Vers. 16.)
(Verse 16.) The promises were made to Abraham and his seed. It does not say 'and to seeds,' as referring to many, but rather to one, 'and to your seed,' that is, Christ. This is what is written in Genesis to Abraham: 'And in your seed all the nations will be blessed' (Gen. 22:18). And surely this has been fulfilled in Christ, in whose name all nations will be blessed through faith. Therefore, the promise is not based on many, but on one, who is Christ. In this discussion, the Apostle designates those who falsify the testament as if they were guilty, who, believing in Christ, also hope for something from the Law; so that not only salvation promised in Christ, but also in the Law. Therefore, he proves that the promise of blessing was made only in Christ.(Vers. 17.)
(Verse 17) Now I say this, that the law, which was confirmed by God in Christ, four hundred and thirty years later, does not invalidate the covenant previously ratified by God, so as to nullify the promise. For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise.For if the inheritance is from the Law, it is no longer from the promise; but God gave it to Abraham through the promise. The Jews defend two opposing causes; for by no agreement, no argument can the Jews be persuaded that the promise given to Abraham is annulled by the Law, and rightly so. But they defend another thing against imprudent presumption, thinking that justification cannot come without the work of the Law, when they know that Abraham, who is the example of this matter, was justified by faith alone without the works of the Law. But in a certain blindness, they do not understand, nor do they consider that if justification is through the Law, then the promise is excluded; and if the promise is excluded, then the faith of Abraham will certainly be frustrated, which the Jews do not even allow themselves to hear, knowing that the promise is by faith of Abraham. This promise justifies through faith, not through the Law; just as Abraham was also justified by faith. Therefore, these are the heirs of the promise of Abraham, who succeed him, receiving the faith in which Abraham was blessed and justified. Therefore the testimony of the promise to Abraham is called a testament, so that after his death his heirs would be in the promise, his children made through faith. This cause ran until Christ the promise made to Abraham, so that after the death of Christ, believers would be heirs of Abraham's faith through the testament of Christ's blood. Therefore, the gift that was promised to Abraham was fulfilled for his children in Christ, although Abraham himself also received this gift there, where he was found.
(Vers. 19.)
(Verse 19) So why was the law given? It was added because of transgressions, until the Seed to whom the promise referred had come. The law was given through angels and entrusted to a mediator. A mediator, however, implies more than one party; but God is one. Is the law, therefore, opposed to the promises of God? Absolutely not! For if a law had been given that could impart life, then righteousness would certainly have come by the law. But Scripture has locked up everything under the control of sin, so that what was promised, being given through faith in Jesus Christ, might be given to those who believe. Nevertheless, the Law is called such because it teaches the things that, by God's command, are done in a bodily manner with sacrifices, firstborns, tithes, and other such things. Arranged by angels in the hand of the Mediator. It calls angels the messengers of God, that is, Moses and Joshua the son of Nun, and the other prophets up to John the Baptist, about whom God says: Behold, I send my angel before your face (Malachi 3:1). Therefore, through these angels, the Law was ordained and arranged by God in the hand, that is, the power, of the Savior; for he himself is the mediator or reconciler between God and men (1 Timothy 2:5), to save those whom he wishes from among those who received the Law through the aforementioned angels. For He Himself says: Just as the Father raises the dead and gives them life, so also the Son gives life to whom He wills (John 5:21).(Vers. 20.)
(Verse 20.) However, there is not one mediator. Undoubtedly, a mediator, that is, an arbiter, is not of one, but of two; for when two peoples fought against each other, always dissenting and enemies due to their different teachings, the Savior of these peoples came as an arbiter, cutting off the cause of their discord, so that they could be peaceful. He took away from the nations the multitude of gods and the worship of the elements, which was a stumbling block for the Hebrews. He also took away from the Jews the observance of the Law, namely, the new moons, circumcision, the observance of the Sabbath, the distinctions of foods, and all the other things that the Gentiles abhorred. And thus, those who were previously enemies became peaceful. If therefore these things are in this way, why is it that the Galatians corrupt that judgment of the mind, having been converted to Judaism? For they render the judgment of the Savior useless, when, after making peace, they subject themselves to those things which were previously enemies of peace, as if repenting of it. Therefore, according to the understanding of the Galatians, Christ is not the arbitrator; because, being induced into the Law, they have made one out of two peoples, and surely there is no arbitrator of one people. He follows up this same sense to the Ephesians, saying: For he is our peace, who made both one, and breaking down the middle wall of partition, the enmity in his flesh, abolishing the law of commandments contained in decrees, that he might create the two in himself into one new man, making peace (Ephesians 2:14). If he makes peace in one new man, he has surely taken away the hostility of both, through which they were at odds; and he has established this for them by his law, through which they might be peaceful. The Gauls burst in and converted to Judaism: There is only one God. He says this so that it would not be thought that by preaching Christ, he was preaching against the Law and the prophets, who declare that there is one God. He teaches that this God, as the judge, is to be understood by the assumption of flesh, as he says to Timothy: The judge of God and of men, the man Jesus Christ (2 Tim. 5): and that, according to how God is, he is not separated from the Father, but is one with the Father. For whether it be the Father or the Son, there is one God; for God is the name of nature and power, which itself teaches that the reason of names remains indivisible in the Father and the Son.(Vers. 21.)
(Verse 21.) So is the law against the promises of God? Certainly not! For if there had been a law given which could have given life, truly righteousness would have been by the law. But the Scripture has confined all under sin, that the promise by faith in Jesus Christ might be given to those who believe. But before faith came, we were kept under guard by the law, kept for the faith which would afterward be revealed. Therefore the law was our tutor to bring us to Christ, that we might be justified by faith. But after faith has come, we are no longer under a tutor. For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise. For it was not able to remit sins so as to make sinners just, but it was given for this purpose, to be a terror provoking men to a good life, punishing the irreverent. And therefore the Law was not given that it might give life, but condemn.(Vers. 22.)
(Verse 22.) But the Scripture has concluded all under sin, that the promise by faith in Jesus Christ might be given to those who believe. This sense was also expressed to the Romans, saying: God has concluded all under sin, that He might have mercy upon all (Rom. XI, 32). He said this because, as I mentioned above, the Law was given so that sinners would know themselves to be guilty before God. For by manifesting their sins, they were concluded, so that they could not excuse themselves, but would seek mercy; so that when the promised one of Abraham came, He would demand only faith from them, as Abraham had; so that both their evils would come and they would merit justification. For this is what God had revealed through the prophet Isaiah, saying: 'He shall come out of Zion, who shall deliver and turn away wickedness from Jacob; and this shall be a covenant from me with them, when I shall take away their sins.' (Isaiah 59:20).(Vers. 23.)
(Verse 23) For before faith came, we were held captive under the law, imprisoned until the coming faith would be revealed. This means that the Law was our guardian until Christ came, so that we might be justified by faith. But now that faith has come, we are no longer under a guardian, for in Christ Jesus you are all sons of God, through faith.(Vers. 24.)
(Verse 24.) Therefore the Law was our guardian until Christ came, so that we could be justified by faith. It is the same concept, because we were under the supervision of the Law until Christ came, who justified us through faith.(Vers. 25, 26.)
(Vers. 25, 26.) But when faith came, we are no longer under a tutor; for you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. And if you are Christ’s, then you are Abraham’s seed, and heirs according to the promise.(Vers. 27.)
- (Verse 27) For as many of you as were baptized into Christ have put on Christ. He says this because when believers are transformed, they put on Christ; when they are called this, it is because they believe.(Vers. 28.)
(Verse 28.) There is neither Jew nor Greek: there is neither slave nor free: there is neither male nor female; for you are all one in Christ Jesus. It does not matter the background of the believers, so that no prejudice is given to what they were before they believed; for all of them have received the same gift. Before God, there is no distinction of persons, except for their character and way of life; so that people are distinguished by the merits of their faith, not by their identity.(Vers. 29.)
(Verse 29.) Therefore, if you are all one in Christ Jesus, then you are Abraham's offspring and heirs according to the promise. The offspring of Abraham are all those who believe, for Abraham is the father of all believers. And if you are children, then you are also heirs of the promise, in order to obtain through faith what was promised to Abraham, so that we may share in his justification in the kingdom of heaven.Chapter IV.
(Vers. 1, 2.)
(Verse 1, 2.) However, I say that as long as a child is an heir, he is no different from a slave, even though he is the lord of all; but he is under guardians and managers until the time set by his father. It is true that fathers have established the law, and they have determined at what age the subject should become an adult; so that as long as he is a child, he cannot use his freedom, nor rule like an heir; but he is similar to the condition of guardians or managers, almost like slaves. By this example, it is proven that those who were under the Law were considered to have little worth and did not have freedom because they were subject to the condition of the Law due to sin.(Vers. 3.)
(Verse 3) So also, when we were children, we were enslaved under the elements of this world. The word "elements" here refers to both the new moons and the Sabbaths; for the new moons are lunar days which the Jews observe, while the Sabbath is a day of rest. Therefore, before the promise came, that is, before the gift of God's cleansing grace justified those who believe, we were like imperfect and childish ones under the Law of God, enslaved to guardians and teachers; for our freedom was subject to the cause of sin. However, the Jews, like the pagans, did not hope for anything from the elements, but they worshiped the creator God in the creature.(Vers. 4, 5.)
(Verse 4, 5.) But when the fullness of time had come, God sent forth his Son, born of woman, born under the law, to redeem those who were under the law, so that we might receive adoption as sons. The fullness of time is the complete time that had been predetermined by God the Father when he would send his Son, to be born of a Virgin and become man, subjecting himself to the Law until the time of baptism, in order to show how sinners, cleansed and freed from the yoke of the Law, would be adopted as sons by the grace of God, as he had promised to those redeemed by the blood of His Son. But it was necessary for the Savior to be made under the Law, as if a son of Abraham according to the flesh; so that he, being circumcised, might appear to be the one who was promised to Abraham, coming to justify the Gentiles by faith, having the sign of him to whom the promise had been made. Therefore, it was no longer necessary for anyone to be circumcised; because the sign ran until the one who was promised came, to restore faith, in which Abraham was justified in his foreskin, so that for those who believe, circumcision is not necessary. But Abraham was circumcised for this reason, because he believed he would have a son, in whom all nations would be blessed. Therefore, the sign continued until the coming of the promised one. But if they believed what Abraham believed, circumcision would not have been necessary. Otherwise, someone might argue, if Abraham believed and was circumcised, why are believers not circumcised?(Vers. 6.)
(Verse 6) And because you are sons of God, God has sent the Spirit of his Son into our hearts, crying out: Abba, Father. From these beginnings, he continues to write, saying: And because you are sons of God; and he refers to the Jews, when he says: God has sent the Spirit of his Son into our hearts. But when he speaks of the Gentiles, who were previously enemies but now believe in Christ, there is no doubt that the Jews who believe are also called sons of God, as it is well known that they have long been called by this name. For they had received the name of God as an image, so that it might be confirmed later through Christ; for it was not full without the Spirit. This is what he says to the Romans: The Spirit himself gives testimony to our spirit that we are children of God (Romans 8:16). For in order to prove that we have been adopted by God as his children, he has given us his Spirit, who shows the sign of the Father in the children, so that, because we would not dare to say this in our weakness and unworthiness, he prompts us to dare to say: Abba, which means Father. In conclusion, it has long been forbidden for the Jews to say this.(Vers. 7.)
(Verse 7) Therefore, he is not a slave but a son. He is not a slave because he has been taken away from the power of the Law and made a partner of the blessing of the Son of God. But if a son, then also an heir through God. There is no doubt that someone adopts a son in order to make him an heir. But an inheritance comes from the death of someone; so why are mortal heirs called his, who always lives? But the Scripture speaks in our language so that we can understand; for in order to show that the father will give his possessions to his sons, it calls what he will give an inheritance.(Vers. 8.)
(Verse 8.) But indeed at that time, while being ignorant of God, you were serving those who by nature are not gods. Because previously, by ignorance, they would sin while serving idols, it indicates to them easily unknown, as it says in Genesis Abimelech to God: 'Lord,' he said, 'will you destroy a nation that is ignorant?' (Gen. XX, 4)(Vers. 9.)
(Verse 9) But now that you have come to know God, or rather to be known by God, how is it that you are turning back again to the weak and worthless elemental forces? Do you desire to be enslaved to them all over again? He is clearly referring to their previous behavior, noting that after they came to know God, they began to follow the ways of the pagans. And he adds more: These people did not truly know God, but they were known by God. For even though they did not seek after God, He called them to His grace. And yet, they were ungrateful and turned back to the things they worshipped before they knew God – these weak and worthless elemental forces – instead of fully devoting themselves to Christ, in whom the fullness of the divine nature dwells. The weak and needy elements are said to be imperfect because they lack self-sufficiency to govern the world. But in Christ, there is perfect salvation.(Vers. 10.)
(Verse 10.) They observe days, and months, and seasons, and years. What the elements are saying, it now declares. The sun makes the day, the moon's course the months: but the seasons are spring, summer, autumn, winter: these four, having completed their own number, make the year. Therefore, those who observe the days say, for example: It is not appropriate to leave on the day after tomorrow; for after tomorrow, nothing should be begun: and thus they are more easily deceived. But those who worship the months, investigate the course of the moon, saying, for example: Instruments should not be completed on the seventh moon; a servant should not be brought home on the ninth moon, for example: and through these things, misfortunes tend to occur more easily. But they observe the seasons in this way, as they say: Today is the beginning of spring, it is a holiday, tomorrow is the Vulcanalia. And they say such things again: The future is uncertain, it is not allowed to leave the house. They celebrate the years in this way, as they say: On the Kalends of January, the new year begins, as if the years are not completed daily: but in order to recall the memory of that two-faced Janus, they use this superstition, which should be far from the servants of God. For if God is loved with all the heart, by His favor alone, there should be no fear or suspicion of these things; for whatever is done simply under the devotion of God can succeed prosperously.(Vers. 11.)
(Verse 11.) I fear lest I have labored in vain among you. The Galatians had been subverted in two ways: after receiving God's grace, they not only turned back to the Law, but also to their former errors. They were easily led astray by the Law, observing days and months; they were drawn to the observance of the Sabbath and new moons. Therefore, he says, I fear that I have labored in vain among you; for he saw them progressing for the worse, so that they could even completely depart from Christ.(Vers. 12.)
(Verse 12) Be as I am; for I am as you are. He says this so that they may make efforts to correct themselves, for it is not impossible for them to be like him, since he himself was once a human like them. And when he was in error, persecuting the Church, he was corrected and converted. Brothers, I beseech you, you have not harmed me. Now he acts more gently with them and begins to remember their good deeds, so that after receiving great corrections, they may be refreshed by hearing about their good works and may reform themselves through the works that have been given to them. Thus, they will not be further challenged by harsh rebukes and become even more embittered. Nevertheless, he says that they have not harmed themselves; for their sin condemns them: for the apostle had fulfilled the duty of dispensation entrusted to him, that he might preach to them with all diligence, as the Lord says to the prophet Ezekiel: 'You,' he says, 'preach: if they listen to you, you will gain them; if not, you will save your own soul (Ezekiel 3:21).'(Vers. 13, 14.)
(Vers. 13, 14.) You know that it was because of a bodily ailment that I preached the gospel to you at first, and though my condition was a trial to you, you did not scorn or despise me, but received me as an angel of God, as Christ Jesus. What then has become of your blessedness? For I testify to you that, if possible, you would have gouged out your eyes and given them to me. For, having suffered scandal, they could say, 'What is the virtue or hope in this faith, when its minister is so humiliated?' But because they had already infected their minds with future hopes, they did not fear present outcomes for the sake of Christ's name, being certain that our faith has dignity not in earthly matters but in heaven, and that great rewards will be given for these tribulations. It puts shame in them; for after these praiseworthy acts they had been overcome, so that they seemed deserving of blame. But as you received me as an angel of God, even as Christ Jesus. This they commend in them, that he was not deformed by afflictions among them, but rather commended, knowing that he suffers destruction for those who believe. So just as they received the Apostle as an angel of God, believing that the gift of God is what he preaches, thus they offer it to him, as if to the author himself, the Lord Jesus Christ.(Vers. 15.)
(Verse 15.) So what was your happiness then? He says that these people were blessed among other churches, because the apostles were not discouraged by injuries, but grew in faith. I bear witness to you that, if it were possible, you would gouge out your own eyes and give them to me. Their vow in religion was so complete that not only were they well received by them, but they were also found to be strong in faith. And what is more commendable, they offered almost everything to be destroyed. From this, it hurts more because such great love had been undermined by wicked teaching.(Vers. 16.)
(Verse 16) Therefore, have I become your enemy by telling you the truth? This means that it cannot happen that I am your enemy, he says, whom I have experienced such great obedience from. But because no one wants to be accused of being wrong, therefore I seem to be your enemy, justly reproaching you.(Vers. 17.)
(Verse 17) They envy you, but they want to exclude you so that you may envy them. The jealousy of the Jews signifies their downfall; for seeing them prosper in the gospel and having such great charity towards the apostle, they acted in order to deceive them. For they were enemies of the apostles because of the law, so that by maintaining the name of the Savior, they could make them Jews and rejoice in their downfall. For they would not tolerate the hearing of the promised grace given to the uncircumcised Gentiles. Therefore, they wanted to imitate their predecessors, so that they would be circumcised like them.(Vers. 18.)
(Verse 18.) However, strive for the better gifts, always strive for what is good, not only when I am present with you. The better gifts are spiritual, which will have an effect before God when imitated. These spiritual goods are the ones that he wants to be always imitated, not for a short time, as before, or only in his presence, but he wants them to continue in goodness from now on.(Vers. 19.)
(Verse 19) My little children, for whom I am again in the pain of childbirth until Christ is formed in you! Previously, he had begotten them in baptism through faith, but because they were found to be deformed and weak, as if through a premature birth, now with the pain of counsel he is reforming them in Christ. For although they conceive faith, they are least aware of the meaning of faith and are denied to have Christ formed in their souls; for if they had understood the grace of God in Christ, they would not have turned back to Judaism after having faith.(Vers. 20.)
(Verse 20.) However, I wish to be present now among you and to change my tone, for I am perplexed about you. The one who is present wants to argue with them, to change his tone from praise to condemnation of them, so that they may be confused in two ways, both about their own error and the shame of the Apostle, which he suffered among those whom he had preferred to them.(Vers. 21, 22.)
(Verse 21, 22.) Tell me, you who want to be under the Law, have you not read the Law? For it is written that Abraham had two sons: one by a slave woman, and one by a free woman. This is found in Genesis, because when Sarah could not conceive, for she was barren, she offered her slave woman, Hagar, to her husband Abraham as a concubine so that what she had given birth to would be adopted by her. So it came to pass that Ishmael was born to Hagar. But then, by the will of God, a son was promised to Abraham by his wife Sarah, who was barren. She bore Abraham Isaac. Then Abraham began to have two sons, one from a slave woman and one from a free woman.(Vers. 23, 24.)
(Ver. 23, 24.) But he indeed who was born of the slave woman was born according to the flesh; but he of the free woman was born through promise; which things are said allegorically. For Isaac, who was born of the slave woman, was born according to the flesh; but Isaac, who was born through promise, was not according to the flesh, but according to the power of God; for Sarah was old and barren. For Isaac was born as a type of Christ; therefore these things are said allegorically, so that they may signify different things about the persons of Ishmael and Isaac. Ismael indeed signifies the nativity of the Jews, or of those who are slaves to sin; but Isaac signifies that of Christians, because they are born in freedom; for he is free who receives the remission of sins.For these are the two Testaments. Moses, taking the blood of the calf in a basin, sprinkled the people, saying: This is the blood of the Testament, which God hath enjoined unto you. (Exodus XXIV, 8). This is what he said: One indeed is from Mount Sina, engendering unto bondage, which is Agar. For Sina is a mountain in Arabia, which hath affinity to that Jerusalem which now is, and is in bondage with her children. But that Jerusalem which is above is free: which is our mother. For it is written: Rejoice, thou barren, that bearest not: break forth and cry, thou that travailest not: for many are the children of the desolate, more than of her that hath a husband. This law held guilty the sinners, and they began to be servants of sin, becoming as the sons of Hagar, just like slaves.