The Galatians are Greeks: these first received the word of truth from the Apostle, but after his departure they were tempted by false apostles, so as to be overthrown into the Law and circumcision: these the Apostle recalls to the faith of the truth, writing to them from Ephesus. As appears from this argument, the Galatians had been persuaded and seduced by the false apostles, because they heard that Paul, through whom they had believed the true Gospel, was not an apostle — namely, because he was neither of the twelve elect, nor had he ever followed Christ as Peter and the rest had done: which detraction it is necessary to refute by true arguments from the authority of the Holy Spirit; and in order they prove that he was sent neither from men, nor through man:
but through Him who chose both him and the rest into the order of the apostolate. CHAPTER ONE. 'Paul an apostle.' As has often been said, 'Paul' is 'little,' from humility. 'Not from men, neither through man, but through Jesus Christ' — not from human presumption, nor through apostles, as Aaron through Moses; but through God Himself and the Lord, as Moses and the apostles and prophets. Very many are ordained from men, by the favour of the people, being unworthy, despising the patience of the Lord; and, in order to show his own greater authority, he added: 'Through Jesus Christ; and God the Father, who raised Him up.' Because there is one operation of both the Son and the Father:
and that you may know that Christ is God, by whom he was made an apostle, diligently observe that he named the Son before the Father, against the calumnies of the Arians. 'From the dead' — according to that whereby He was able to die, namely in the flesh. 'And all the brethren who are with me, to the Churches of Galatia.' Lest, if he were alone, it should be thought that he took it ill that his doctrine was trampled upon. 'Grace to you' — because you are saved by faith alone through the grace of God. 'And peace from God the Father and our Lord Jesus Christ' — because, all offences being remitted, you had been reconciled to God. 'Who gave Himself for our sins, that He might deliver us.' He shows the benefits of Christ, toward which they are ungrateful, wishing to live under the Law, which was given to sinners, to whom all sins are forgiven.
'From this present evil world' — from the evil works of the world, which are done in it. 'According to the will of God and our Father, to whom is glory' — not according to our merits. 'For ever and ever' — to infinite benefits, infinite glory is owed. 'Amen.' Because he concludes his prologue with his own 'Amen,' in the Hebrew tongue. The Septuagint translated 'Amen' as 'so be it'; Aquila as 'truly,' or 'faithfully'; which even in the Gospel is always assumed by the Saviour, confirming His words by His own 'Amen.' 'I marvel that you are so soon removed from him that called you.' The benefits having been enumerated, he says he marvels that they could be drawn away by mere words from Him, from whom they ought to have been separated by no torments. Ungrateful to Christ, 'unto another Gospel' — not unto the Law.
This is nothing other than that there are certain men who are troubling you. There cannot be another Gospel. And they wish to pervert the Gospel of Christ. By a perverse order, whereas the Law ought to advance toward the Gospel, they strive rather to call the Gospel back to the Law. 'But though we, or an angel from heaven, should preach to you besides that which we have preached to you.' In brief he has prejudged every person, since he permitted neither the apostles to be heard against what he had once preached, nor the voice of an angel speaking from heaven. And this he does against all heretics who attempt to alter the apostolic traditions. 'Let him be anathema'—let him be abominable to you. 'As we have said before, so now I say again: if anyone preach to you besides that which you have received, let him be anathema.'
He repeats it, that he may commend it more strongly. 'For do I now.' He wishes to show that, fearing no man's hatred, he ought freely to preach the truth. Do I win over men, as I once did on account of the traditions of the Jews? 'Do I persuade men? I give satisfaction. Or God?' But God. 'Or do I seek to please men?' Wherever men are named without any addition, it is most often taken in a bad sense, as in that saying: 'Every man is a liar,' and, 'Whom do men say that I am?' and, 'Are you not men?' Therefore whoever wishes to please such persons must needs do their will; but the saints please God alone and those who love God, who are now said to be more than men. 'If I yet pleased men, I should not be the servant of Christ.'
For they hate me, because I am the servant of Christ. 'For I make known to you, brethren, the Gospel which was preached by me, that it is not according to man.' He wishes to clear away the charges of usurpation and of human tradition. 'For neither did I from man.' It neither flowed from myself, nor did I receive from another this teaching, that the Gentiles are saved by faith alone. At the same time it is to be noted that here he calls Him God, from whom he received the Gospel. 'I received it, nor did I learn it, but by revelation of Jesus Christ.' Between receiving and learning there is this difference: he receives the Gospel to whom it is first imparted and who is brought to faith in it, so that he believes to be true the things that are written; but he learns who comes to know explained and expounded the things which in it are figured under riddles and parables.
For you have heard. Nor is it hidden from you what I say. 'My manner of life in time past in Judaism.' Here he recounts how firmly he held Judaism, and how for the sake of the traditions of the fathers he assailed the Church, so as to show that he could not have been separated therefrom by human counsel, but only by divine revelation and mercy. 'For beyond measure I persecuted the Church of God and laid it waste.' He sets forth his own example: so that, if I who was born a Jew and there educated do not follow the ceremonies of the Law, what ought you to do? 'And I advanced in Judaism.' Not in the law of God, but in the tradition of the fathers. 'Above many of my equals in my own nation.' He did not say 'above all,' lest it seem an occasion for boasting.
Being more abundantly zealous for the traditions of my fathers. He recalls the traditions of the fathers, not the commandments of the Lord. 'But when it pleased Him who separated me from my mother's womb.' He who had already separated me beforehand from the womb, when He willed, did what He knew was to come. The womb of his mother can also be understood as the Synagogue. 'And called me by His grace.' Not by my own merits. 'That He might reveal His Son in me, that I might preach Him among the Gentiles.' Through me, or in me. And He revealed Him not only on the road, but also in other places. 'Immediately I did not consent.' Immediately I was not unbelieving toward the heavenly vision, because I heard not the voice of flesh and blood, but of the Lord, nor did I confer with flesh and blood.
With flesh and blood, that is, with my own kindred. 'Neither did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia, and returned again to Damascus.' So as to learn anything from them; but from Damascus I went away into Arabia, that I might teach what had been revealed to me. 'Then after three years I came to Jerusalem.' Therefore after three years, that we may understand that he had no need of instruction, since he had already been teaching for three years. And he goes to see Peter, when it is related that he had tried to join himself to the disciples. 'To see Peter'—for the sake of seeing, not of learning. 'And I remained with him fifteen days.' To show that he was received by him in charity, and that in so short a time he could learn nothing. 'But other of the apostles I saw none.'
Lest, if he had not learned from Peter, he should seem to have learned from others. 'Except James the Lord's brother.' Of the kindred of Mary. 'Now the things which I write to you, behold, before God, that I lie not. Then I came into the regions of Syria and Cilicia. And I was unknown.' It is to be noted that after three years he saw men who did not know him. 'By face to the churches of Judea, which were in Christ. But they had only heard, that he who once persecuted us now preaches the faith which he once assailed.' They who then had their churches apart from the believing Jews, and did not mingle with those who were of the Gentiles. 'And they glorified God in me.' Concerning a difficult matter it is a great miracle. 'God'—who alone is able to make of a persecutor an Apostle, and of an evil man a good one.
Then after fourteen years I went up again to Jerusalem with Barnabas, taking Titus also with me. When the question about the burdens of the Law was raised. 'And I went up according to revelation.' Not according to my own will. 'And I conferred with them the Gospel.' I did not learn from them, but conferred with them. To confer is one thing, to learn another: among those conferring there is equality; between the teacher and the learner, he who learns is the lesser. 'Which I preach among the Gentiles.' That they are saved by grace and faith alone. 'But privately.' Lest the disciples should think that they doubted. 'To those who seemed to be something'—the more eminent. 'Lest perhaps I should run, or had run, in vain.' This is not the language of one doubting, but of one confirming.
But neither Titus, who was with me, being a Gentile, was compelled to be circumcised. Nor does 'neither' always carry a denial with it. 'But because of false brethren unawares brought in, who came in privily.' He gives the reasons why, according to the Latin copies, he circumcised Titus: not because circumcision profited him, but that scandal might be avoided—'to spy out our liberty which we have in Christ Jesus, that they might bring us into bondage.' The liberty by which we are free from the yoke of the Law. 'To whom we yielded not in subjection, no not for an hour, that the truth of the Gospel might continue with you.' The Latin has: 'To whom we yielded for an hour, that we might avoid danger, and that there might be some to confirm among you the truth of the Gospel'—not having completed the sense he had begun, he introduced another;
and when that is finished, he returns to what he began. 'But from those who seemed to be something, I received nothing.' If therefore we, amid so many Jews, with brethren pressing on either side and partly conniving, could by no force or reasoning be compelled to observe circumcision, which we knew to be ended, will you of the Gentiles, you in Galatia, you on whom no force can be brought to bear, of your own accord withdraw from grace and pass over to the antiquity of a Law already abolished, and observe ceremonies now no longer necessary? 'Whatsoever they once were, it makes no matter to me.' It is no care of mine, that they conversed with the Lord. For God accepts not the person of man. 'But those who seemed to be something conferred nothing on me.'
Indeed, time prejudges nothing against the faith. 'But on the contrary, when they had seen that the Gospel of the uncircumcision was committed to me, as the Gospel of the circumcision was to Peter.' That I should preach to the Gentiles, as Peter to the Jews. 'For He who wrought in Peter for the apostleship of the circumcision, wrought also in me among the Gentiles.' I am not inferior to him, since we are both of One, ordained to one ministry. 'And when they had known the grace that was given to me: James, and Cephas, and John.' Here he gives the reason, and the names, and who they were of whom he had spoken above. 'Who seemed to be pillars.' The support of the Church, and those on whom it rested. 'Gave to me the right hands.' They consented that we ought so to teach. 'And of fellowship to Barnabas.'
For we were both sent together by the Holy Spirit to preach the Gospel to the Gentiles. That we should go to the Gentiles, and they to the circumcision. 'That they should be,' is to be understood. 'Only that we should be mindful of the poor.' Those who, selling their goods, had laid them at the apostles' feet; or those whose property had been seized by the Jews, as it is said to the Hebrews: 'And you took with joy the spoiling of your goods.' 'Which same thing also I was careful to do.' In every epistle he does this. 'But when Cephas was come to Antioch, I withstood him to the face.' The weakness of the Galatians compelled him to relate that he did not even spare Peter himself, when he did not freely defend the truth of the Gospel—just as, for the profit of the Corinthians, he made manifest the vision which he had concealed for fourteen years.
And all this he does to show that he was never a favorer of circumcision, as the false apostles boasted concerning him. 'Because he was to be blamed.' By the Gentiles, because he compelled them to Judaize. 'For before that certain came from James, he did eat with the Gentiles.' He ate with those who were of the Gentiles, knowing that it had been said to him by the Lord, that he should call no man common. 'But when they were come, he withdrew and separated himself, fearing those who were of the circumcision, and the rest of the Jews consented to his dissimulation.' He is blamed not because he ate with them, but because he afterward withdrew himself. 'So that Barnabas also was led by them into that pretense.'
He who had been sent with me to the Gentiles had preached that there was no difference between Jew and Gentile. 'But when I saw that they walked not uprightly according to the truth of the Gospel.' Although Peter did this because of the scandal of the Jews, nevertheless I confronted him publicly, that both the pride might be taken from the Jews and despair from the Gentiles. 'I said to Cephas before them all.' A public scandal could not be healed privately. 'If thou, being a Jew.' He gave a reason, he did not do an injury: if thou dost not hold what thou wast born, how dost thou make them hold what they were not born? 'Livest after the manner of Gentiles, and not as the Jews do.' Not by works, but by faith alone through grace thou knowest that thou hast life. 'How compellest thou the Gentiles to Judaize? We by nature Jews, and not of the Gentiles.'
By withdrawing thyself as from those who have (this is the evil) something. 'Sinners.' Yet sinners, because the Scripture hath concluded all things under sin. 'Knowing that a man is not justified by the works of the Law.' Of the Law, not of the works of righteousness. Now the works of the Law are circumcision, the Sabbath, the days of rest, baptisms and the rest, which were commanded not for the sake of righteousness, but for the sake of occupying the people. 'But by the faith of Jesus Christ: and we in Christ Jesus believe, that we may be justified by the faith of Christ, and not by the works of the Law'—that is, faith given by Christ. 'Because by the works of the Law no flesh shall be justified.' At this present time.
According to the simple understanding, some were once justified by the Law—not all flesh, but only those men who were in Palestine. But now by the faith of Jesus Christ all flesh is justified, since His Church is founded throughout the whole world. 'But if, while we seek to be justified in Christ, we ourselves also are found sinners.' For if faith alone did not save the Gentiles, neither does it save us, since by works no one shall be justified. Therefore we are still sinners, and Christ is the minister of sinners, as though unable to forgive sins. 'Is Christ then the minister of sin? God forbid.' He ministers to sinners, as Moses did, because through Moses—that is, through the Law—sins were increased, not taken away.
For if I build again the things which I destroyed, I make myself a transgressor. I destroyed that the Jew has anything more; if I build this again, as they say, I am found to be a contradictor of my own opinion. 'For I through the Law am dead to the Law.' Through the Law of Christ I am dead to the old law, or through the very old law itself I am dead to it, because it foretold that it would cease. 'That I may live unto God.' Not to the world. 'With Christ I am nailed to the cross.' I am dead to all sins, on account of which the Law was given; therefore the Law is in no way necessary to me. 'And I live, now not I.' The old man does not live, he who once lived under the Law, who persecuted the Church;
but Christ lives in him—wisdom, strength, word, peace, joy, and the other virtues, which whoever has not, cannot say: 'But Christ lives in me.' And all this he argues under his own person against Peter, concerning Peter. 'But Christ lives in me.' In him Christ lives, in whom His virtues live. 'And that I now live in the flesh.' To be in the flesh is one thing, to live in the flesh another: for they who are in the flesh cannot please God; whence it is said to those who live well: 'But you are not in the flesh, but in the spirit.' 'I live in the faith of the Son of God.' In faith alone: because I owe nothing to the Law. 'Who loved me, and delivered Himself for me.' That He might do the will of His Father and His own. 'Himself for me,' not anything else.
I do not cast away the grace of God. I ought not to be ungrateful to Him who loved me so greatly that He refused not to die for me. For I cast away His grace, if this alone does not suffice me. 'For if righteousness be by the Law.' If the Law could justify, then Christ died in vain. Let those blush who say that the Law led to the kingdom. 'Then Christ died in vain.' Thus far against Peter, or against the Jews: now he returns to the Galatians. 'O foolish Galatians.' This is not contrary to the Savior, who forbids a brother to be called a fool, for it is not said without cause. He calls them foolish because they cannot discern the spirit and the letter of the Law. 'Who has bewitched you?' Who has envied you? as Solomon says: 'The envious eye tortures the house it envies.'
Has bewitched you not to believe the truth? What among us is called 'envious' is in the Greek more significantly rendered 'bewitcher.' A bewitchment is properly said to harm those of ill repute, and tender little ones, and those who do not yet plant their step with firm footing. Whence is that saying: 'What eye bewitches for me my tender lambs?' Just as tender age is said to be harmed by bewitchment, so also the Galatians, newly born and nourished in the faith of Christ, were harmed by a certain bewitcher, and, nauseated in the stomach of faith, vomited up the food of the Holy Spirit. 'Before whose eyes Jesus Christ was proscribed.' To whom His Passion was made so manifest by my preaching, that you seemed to see Him hanging before your eyes. 'And crucified among you.' He received sentence;
or, whom you hold as one condemned, even now cheap. 'This only would I learn from you.' This one thing I ask you, whether the works of the Law gave you the Holy Spirit, or the hearing of faith. Did you receive the Holy Spirit by the works of the Law, or by the hearing of faith? If you received the Spirit by faith, what more will the Law confer on you? 'Are you so foolish, that, having begun in the Spirit.' Since the Jews receive the Spirit in no other way except through faith, do you on the contrary think that the Spirit does not suffice you unless you also submit to the Law? 'You are now made perfect by the flesh.' You have suffered so many things without cause. Note that he who follows the Scripture according to the letter is said to be made perfect by the flesh. 'If yet without cause.' If you have suffered for Christ, yet it is not without reward.
Here 'if yet' is not the language of one doubting, but of one confirming; as is that saying: 'If yet it is a righteous thing with God to repay tribulation to those who trouble you, and to you who are troubled rest with us.' 'He therefore who bestows on you the Spirit and works powers in you.' You received the Holy Spirit by power alone, which is received only by the just. It is therefore established that you were just without the works of the Law. 'Is it by the works of the Law, or by the hearing of faith?' The works of the Law are the leisure of the Sabbath, the observance of circumcision, and the superstition of the ceremonies. 'As it is written: Abraham believed God, and it was reputed to him unto righteousness.' So also to you faith alone suffices unto righteousness. 'Know therefore that they who are of faith.' Whether Jews or Greeks.
These are the sons of Abraham. Not those who are carnally circumcised. 'And the Scripture, foreseeing.' Seeing beforehand. 'That God justifies the Gentiles by faith, foretold to Abraham.' Not by works, but by the faith which His grace inspires in him. 'That in thee shall all nations be blessed.' Not the Israelites alone. 'Therefore they who are of faith shall be blessed with the faithful Abraham.' For not all nations have been circumcised, that they might be blessed by works. 'For as many as are of the works of the Law are under a curse.' Because the custom of sinning so prevailed that no one now keeps the Law, and therefore they lie under the curse not without cause. 'For it is written: Cursed is everyone.'
The question is asked, whether faith alone suffices for the Christian, and whether he is not cursed who does not keep the evangelical precepts. Faith suffices to make one who first believes both righteous, if he thereafter remains in that justification; but otherwise without works it is dead—yet the works of faith, not of the Law. He who does not believe God does not heed the commandments, and that those who despise the precepts of the Gospel are cursed the Savior also taught, saying: 'Depart from Me, ye cursed, into everlasting fire.' And the Apostle James: 'He who is a transgressor of one commandment has shown himself guilty of all.' But that one transgressed commandment the learned understand to be charity, on which hangs all the Law and the prophets.
For certain men say that faith without works profits, because even if one baptized should depart this state, or truly if the means be lacking whereby he might work, faith without works suffices; for works without faith are nothing. 'Who does not continue in all the things that are written in the book of the Law, to do them.' That is, who has not kept all the commandments of the Law even unto the end. 'But that in the Law no man is justified before God, it is manifest.' At this time the Law justifies no one, just as before it did not profit without faith. 'Because the just man lives by faith.' Faith is perfect not only to believe Christ, but also to believe in Christ. 'Lives.' Has life. 'But the Law is not of faith.' Because it does not justify. Therefore the just man lives by faith, and it is not added 'in these' or 'in those.'
But he who lives in the Law, whoever does these things, lives in them—that is, in the things he has done, which he supposed good, having the reward of his labor, only in those works which he did in the present life; whether length of life, as the Jews think, or the averting of present punishment, by which the transgressor of the Law is put to death. 'But he who does these things shall live in them.' By his own labor he lives; under fear he was living in it, as long as Christ flourished. He who was not under a curse, because He alone fulfilled the Law in all things, and therefore by His undeserved curse our curse was compensated, so that, passing freely to the faith, we should not care for the works of the Law. 'He redeemed us from the curse of the Law, being made a curse for us.' He who buys, buys what belongs to another;
but he who redeems, properly buys back that which was his own and had ceased to be his. Therefore Christ redeemed us from the curse of the Law, which was appointed for sinners, as He says: 'Behold, for your sins you are sold,' and the rest. 'Because it is written: Cursed is everyone that hangs on a tree.' It is to be considered that not everyone who has hung on a tree is cursed before God, but he who has sinned and has been adjudged to death for his crime. He is not cursed because whatever wicked man is crucified, but because he has deserved to be crucified for his guilt; for it is not the punishment that makes one guilty, but the cause.
For thus it is written: 'If a man has committed a crime worthy of death, thou shalt hang him on a tree, and his body shall not remain upon the tree, for cursed is everyone that hangs upon a tree.' He is not cursed because he hung, but he hung because he was cursed. Christ therefore, for whom there was no judgment of death, nor any cause of the cross and of the curse, underwent the curse for us, because we were all guilty of death and owed to the tree, since we were cursed—inasmuch as we did not continue in all the things that were written in the book of the Law; for the same Law had decreed both to be cursed. 'That the blessing of Abraham might come on the Gentiles in Christ Jesus.' That by faith alone the Gentiles might be blessed in Christ, as had been promised to Abraham. 'That we may receive the promise of the Spirit.'
Who was promised through Joel to all flesh, that is, to every kind of men—from a part the whole, according to synecdoche. 'Through faith.' Faith alone. 'Brethren, I speak after the manner of men.' I speak by a human comparison: for human things can be compared to divine things for the sake of clearer understanding, though they cannot be made equal. 'Yet a man's confirmed testament no one despises, or adds to.' That is, a lawfully drawn-up testament is not said to be without weight. 'To Abraham were the promises made.' The promises to Abraham he calls the New Testament. 'And to his seed.' By God. 'He said not, And to his seeds, as of many, but as of one, And to thy seed, which is Christ.' The seed of Abraham he interprets as Christ.
And this I say: the testament confirmed by God, the Law which was made after four hundred and thirty years, cannot annul it. The Law, which was given after so long a time, cannot make void that testament which God confirmed to Abraham in Christ. If here we should ask whether this Testament, which he says was confirmed by God and not weakened by the Law—which was made after four hundred and thirty years—is Old or New, there is no doubt but that it is New, though hidden in prophetic recesses until the time should come when it would be revealed in Christ. To the Old Testament belong those who, having received the Law holy and just, think that the letter can suffice them unto life, and seeking to establish their own righteousness, are not subject to the righteousness of God.
But someone will say: How is that called old which was made through Moses after 430 years, and that called new which was made to Abraham so many years before? Let him who is moved by this not contentiously but studiously understand: first, that it is called old from the earlier time, and new from the later; their revelations are considered in these names, not their institutions. For through Moses came the Old Testament, through whom the Law was given, holy and good, through which came not the abolition of sin but the knowledge of sin; through which the proud were convicted. For this law was hidden from the beginning, when nature itself convicted iniquitous men, doing to others what they would not wish done to themselves.
But the revelation of the New Testament was made in Christ, when He was manifested in the flesh, in whom appeared the righteousness of God, that is, that which is to men from God. For thus he says: 'But now without the Law the righteousness of God is made manifest.' Behold the reason why that is called the Old Testament: because it was revealed in the earlier time. Then, because the Old Testament pertains to the old man, from whom man must needs begin; but the New to the new man, into which man ought to pass out of his old state: because in the former are earthly promises, in the latter heavenly. 'It does not make void, so as to annul the promise. For if the inheritance be of the Law, it is now no more of promise.'
That the promises which were made before to Abraham cannot be destroyed by the Law which was given afterward: and that things later cannot prejudge things earlier, since the promises to Abraham were given 430 years before, that in him all nations should be blessed. 'But God gave it to Abraham by promise.' Therefore not by that which is of the Law, which as yet was not; but when it came, it showed sin, it did not take it away. 'What then?' Why then was it given, being necessary for the weak? That it might restrain the slippery and erring by the sternness of the saving precept, and shut them in by the astringency of observances. 'Now the Law is good, because spiritual?' To him therefore who thinks it not spiritual. The Law is good, if thou raise thy mind above the letter, because the letter kills.
The Law was set down on account of transgression. That it might teach us not to transgress, or restrain us until Christ should come. 'Till the seed should come to whom He had promised.' After the offense of the people in the wilderness, after the worshipped calf, and the murmuring against the Lord, the Law prohibiting transgression succeeded. The Law is not set down for the just, and therefore it enjoins things so hard, that it might tame the pride of the Jews. 'On account of transgression,' he says: for not on account of justification. Let those be silent who hear these things, who rave that the Law by itself has sent anyone to the kingdom of heaven. 'Ordained by angels.' By this he wishes it understood that in all the Old Testament, wherever any angel was seen, in him the Mediator spoke, who says:
I am the God of Abraham, the God of Isaac, and the God of Jacob. Nor is it any wonder if God speaks in angels, since even through the angels who are in men the Lord speaks in the prophets, as Haggai says: 'And the angel who spoke in me said'; and he adds: 'Thus says the Lord God almighty.' By 'angels' we can understand Moses, Aaron, and Joshua, who were messengers of God, through whom God gave the Law and ordained it through angels. 'Which Law was ordained by angels.' For we read that angels were present either to Moses, as some think, or to Christ. For Moses also, they say, was a mediator between God and the people. For 'angel' is the name of an office, not of a nature. 'In the hand of a mediator.' In the power, and might, and virtue of Christ.
But a mediator is not of one, but God is one. Is the Law then against the promises of God? God forbid. There is understood 'of one substance,' or 'of one party': because between God and men a Mediator arose. But he added: 'God is one,' lest anyone, on account of the office of the assumed flesh, should separate Him from the unity of the divine substance. 'Is not of one,' that you may understand 'of substance': because in Christ, as there is one person, so there is a twofold substance. 'For if a law had been given which could give life.' As to the Romans. For that which was impossible to the Law, wherein it was weak: namely because it was now kept by no one; for if it did not give life, how did it send the dead to the kingdom? 'Truly righteousness would be by the Law.'
He named the inheritance 'righteousness,' or certainly the righteousness which is of the faith of the New Testament. 'But the Scripture has concluded all things under sin.' It has caught them. 'That the promise of Jesus Christ might be given to those who believe.' That it might be necessary for believers to be saved by faith alone through grace. 'But before faith came, we were kept under the Law.' Before He came in whom we should believe, or through whom we should believe. If it came, where are they who say that faith is of nature? 'Shut up unto that faith which was to be revealed.' We were kept by the Law for this faith, which was to be revealed. Therefore it is not of nature, which was at some time revealed after the Law. 'Wherefore the Law was our pedagogue in Christ.' Disciples of perfect age do not need a pedagogue. 'That we might be justified by faith.'
But after faith is come, we are no longer under a pedagogue. Diligently note how often he says 'by faith': that those may be confounded who say that the Law sent men to the kingdom without grace; and they do not understand that whoever were saved under the Law were saved by grace, because by faith, which grace bestows. 'For you are all the sons of God through faith in Christ Jesus.' For all equally, both Jews and Gentiles, through faith alone, by which as a gift of God you believe in Christ. 'For as many of you as have been baptized in Christ, have put on Christ.' Having put on the Son of God, and been made all His members through the sanctification of baptism, you must needs be sons of God. Why then to you the Law, which was given to sinners, whose sins are now forgiven?
There is neither Jew nor Greek. Then there was diversity between Jew and proselyte, even between tribe and tribe, and in all these things there was distinction. 'There is neither bond nor free.' They are separated not by condition, but by faith: because a slave can be better than a free man, and a free man can outstrip a slave in the quality of faith. 'There is neither male nor female. For you are all one in Christ Jesus.' They are separated by the strength and weakness of their bodies. But faith is reckoned in the devotion of the mind: for often a woman becomes the cause of salvation to a man. 'And if you be Christ's, then are you the seed of Abraham, heirs according to the promise.' If you have all been made one body of Christ, you are the seed of Abraham and true heirs: not by carnal seed, but by divine promise.
But I say: as long as the heir is a little child. He speaks according to the comparison he has begun. He differs nothing from a servant, though he be lord of all; but he is under tutors and stewards until the time appointed by the father. Because over them the priests and princes exercised dominion, whom he calls tutors and stewards. But now they are commanded not to lord it, but to set forth an example: because we are all a priestly race, and all things are held in common, although through them we receive the sacraments. But by 'tutors and stewards' the prophets also can be understood, by whose words we were daily instructed unto the coming of the Savior, just as the Law of Moses was above called a pedagogue.
Those are rightly said to be under guardians and stewards who, possessing the spirit of fear, have not yet been counted worthy to receive the spirit of liberty and adoption. For the age of infancy dreads punishments, fears the tutor, and does not trust that it is free, although by nature it is mistress. 'So we also, when we were children.' This can be understood: as long as one is a little child, and has not fulfilled the time set by his father, so that he may be called son and heir, 'we were in bondage under the elements of this world.' Of days and seasons, which because of our weakness, and lest we should observe idols, we sometimes received.
He called 'the elements of the world' those whom above he had named guardians and stewards, because we were first set under these overseers, since we were not yet able to receive among us the coming of the sons of God. Others said the elements of the world are heaven and earth and the things within them. Others interpret the elements as the Law and the oracles of the prophets: that through these, as the first beginnings and rudiments of letters, we might take up the fear of God, which is the beginning of wisdom. Yet more simply the 'elements' are taken for letters, or for the Law and the prophets, because through them men are initiated: and they are learned not so much for their own use as for the use of another thing, that we might be able to read connected discourse, in which the sense and the order of the words rather than the beginnings of letters are considered.
'But when the fullness of time came.' When now no one could keep the Law by custom, or what in its presence he had decreed he would do. 'God sent his Son.' The sending of the Son is understood as his incarnation, not a diminishing of his majesty. 'Made of a woman.' 'Woman' signifies not corruption, but sex. Indeed Eve, as soon as she was made, is called 'woman.' How was he 'made under the Law'? 'That he might redeem those who were under the Law.' For if they could not otherwise be saved, thus for the sake of those who were born, he willed to be born of a woman and of the female. For he also received baptism as if repenting, though he was free from sins, that he might teach the rest that they must be cleansed through baptism.
'Made under the Law, that he might redeem those who were under the Law.' Because if he had not been made under the Law, he could not save the Jews. But the Gentiles, though placed under the Law, he was able to redeem. 'That we might receive the adoption of sons.' For we should not all have received the adoption, if he had not been made under the Law. 'And because you are sons, God sent the Spirit of his Son into your hearts, crying: Abba, Father.' He proves that we are sons of God, since we received the Spirit of Christ, which he had in himself, crying, that is, making us cry out. 'Therefore now you are no longer a servant, but a son; and if a son, an heir also through God.' Why do you wish to be a servant, you who, receiving the Spirit of the Son, have been made a son and heir, not through your own merit nor by nature?
'But then indeed, not knowing God.' He turns to them, that is, to those believing from among the Gentiles, and reproves them because they wish to observe festival days and Jewish seasons, as formerly they did toward idols. For these days were granted to the Jews for this reason, lest out of love of festivity they should offer themselves to idols. 'You served those which by nature are not gods. But now, since you have come to know God, or rather are known by God, how do you turn again to the weak and beggarly elements, to which you wish to be in bondage anew?' Since he does not know the wicked: therefore it was not you who sought him, but he who sought you. 'You observe days and months and seasons.' We do not do the like: for we do not honor the calends, nor do we celebrate festival days in luxuries and feastings, as they do.
But in the unleavened bread of sincerity and truth. 'And years.' Perhaps he speaks of the seventh year of remission, or of the fiftieth, that is, the jubilee. 'I am afraid lest perhaps I have labored among you in vain.' For I have accomplished nothing by making you Christians, if you observe these things again. 'Be as I am.' Be holy, and be wise unto more perfect things. 'For I too am as you.' A man who lived in the Law without reproach, I counted all things as dung, that I might gain Christ. 'Brethren, I beseech you, you have not injured me at all.' So that you may rightly think I am moved for the cause of enmity, and not for your salvation. A disciple injures his master, if through his own negligence he despises his precepts and labor. 'You know that through weakness of the flesh I preached the gospel to you long ago.'
Whether of sufferings or of natural weakness: because he had the treasure in earthen vessels. He teaches through weakness of the flesh, who says, if they cannot contain themselves, let them marry: that is, I gave you humbler precepts, as to little ones. It can also be taken thus: when I came to you, I came not in wisdom of speech, but humble and despised. 'And your trial in my flesh you did not despise nor reject.' It is a great trial to disciples if a master is either weakened or injured with impunity. But therefore these things are permitted by God to be suffered here, that they may perfect virtue in weakness, and that, perceiving corruption, they may with greater ardor desire the incorruptible. 'But you received me as an angel of God.'
When he says he was compared to an angel, he shows the angel to be greater. 'As Christ Jesus.' Not only as an angel, since you thus received me. 'Where then is your blessedness? For I bear you witness that, if it could have been done, you would have plucked out your eyes and given them to me.' He shows with what great charity they had received him, and how they had handed themselves wholly over to his teaching, so that they desired to give him the members of their body that were most dear, that in this way at least they might repay the gospel light, if they had handed over their own eyes. 'Have I then become your enemy by telling you the truth?' This is the nature of truth, that enmities pursue it, just as by flattery pernicious friendships pursue their aim. For what delights is gladly heard.
Everything we do not wish gives offense: just as these too had begun to love the Sabbath's leisure and the feasts of festival days, preaching against the Apostle, who by his own example taught all self-restraint. 'They are zealous for you, not in a good way, but they wish to shut you out, that you may be zealous for them.' 'The zealous one' can be understood both as an imitator, and as an enemy and an envier. He does not emulate well who emulates in order to cast down another, and not that he himself may profit. 'But emulate the good' always in what is good, and not only 'when I am present with you.' Do not be zealous for those men, but always be zealous for the good, not for a time. 'My little children, of whom I am again in travail until Christ be formed in you.' Brought forth into the light through the Gospel, and begotten through teaching. He shows that one can be reborn through repentance.
You have made me endure pain again. But Christ is formed in that one who understands the power of his faith: in whom his whole manner of life is expressed and depicted. Christ is formed in the heart of believers, when all the mysteries are opened to them and those things which seemed obscure become clear. 'I could wish to be present with you now.' Because I cannot write so many things as you would marvel to hear. 'And to change my voice.' I would turn the voice of a coaxing father into the fury of a reproving master. The teaching of divine Scripture builds up and delights, but it profits much more if from letters it be turned into voice. For the living voice has great force, which is expounded in the very way in which it is generated in the throat. 'Because I am confounded on your account.'
'Tell me, you who wish to be under the Law, have you not read the Law? Detriment to disciples is confusion and reproach to the master, just as their progress is the glory of the teacher. For he is confounded in them, because, having already become sons, they desire to be servants. 'For it is written that Abraham had two sons: one of the bondwoman, and one of the free. But he who was of the bondwoman was born according to the flesh; he who was of the free, by promise.' Ishmael was the son of the flesh, Isaac of faith. For Abraham begot the former according to fleshly custom: the latter, against nature, by promise, he received by believing. Who are they born according to the flesh, but the lovers of the world? Who are they born by promise, but the lovers of the kingdom of heaven?
For to them too it is promised, as they desire eternal life and worship God freely. 'These things are said by way of allegory.' That is, one thing is figured by another. The Apostle gave a rule how we ought to allegorize: namely, that with the truth of the history remaining, we should understand the figures. For when he had said that Abraham had two wives, he afterwards showed what these very women prefigured: and he did this same thing where certain deeds of the saints are recounted, not where sins are condemned. But to call crimes mysteries is to charge God either with impossibility or with ignorance, as one who either could not show his sacraments otherwise, or, not knowing what things were necessary to himself, had beforehand generally condemned the sins of certain men.
Then he would afterward not have reproved and punished those sins, if he himself had willed them to be done for the sake of his mysteries: but you will scarcely find precepts so interpreted, lest their force should seem to be emptied. 'For these are the two Testaments: one indeed from Mount Sinai.' The Old and the New, like two mothers, and what on Mount Sinai was given through Moses. 'Unto bondage.' Understand, of the Law. 'Begetting.' The Jews were compelled even by present fear to serve: driven by the threats of the Law, whereas Christians are invited by rewards to be free. Those, as servants, besides the moral precepts, are occupied also with diverse works: from us, as sons, when the moral admonitions are fulfilled, all servile burdens are taken away.
And those, serving the priests out of debt, were compelled even to render tribute; but we, owing nothing except charity, honor them of our own will. Of that very race were those who crucified the Lord and remained in the same unbelief: hence they are scattered through all lands, so that from their books the testimony to Christian truth may not be lacking. Therefore from the Old Testament God founded the New, because it pleased God, until the fullness of time, with earthly things set forth as it were in reward for the promises, to reveal the heavenly promises, and to a people gaping after earthly goods he gave a law on tablets of stone. 'Which is Hagar.' Abraham's bondwoman. 'For Sinai is a mountain in Arabia.'
From the qualities of the places he wishes the diversity of the Testaments to be understood. 'Which is joined to her that now is Jerusalem, and serves with her children.' Neighboring. 'But that which is above.' Therefore also from heaven the mediator and high priest of the New Testament came. And the Gospel was preached not in one place, but in the whole world. 'Jerusalem is free.' The children of the free ought not to be servants. 'Which is the mother of us all.' That is, of the multitude of believers. 'For it is written: Rejoice, O barren, that bearest not.' He proves that we have another mother, better than the Jews' Jerusalem, which is full of iniquity. 'Break forth and cry, thou that travailest not.' Cry out for great gladness. 'For many are the children of the desolate.' Which Hannah prefigured, who said:
'The barren has borne seven, and she that had many children is grown feeble in children.' 'More than she that has a husband.' She who glories in her fruitfulness, thinking she has a husband: or because at that time she did have one, before the bondwoman was cast out with her son. 'Now we, brethren, according to Isaac.' As it was promised to Abraham concerning Isaac, so also concerning us: for in him all nations would be blessed. 'We are children of promise.' Not according to Ishmael, of the flesh. 'But as then he who had been born according to the flesh...' Not only the Jews, but carnal Christians even today persecute the Church, either by disparaging, or by hurling calumnies, or by living wickedly, which is by far the greater persecution.
Indeed, those who are carnal always persecute those who are spiritual: at which we ought not to marvel, if we too understand ourselves to be spiritual, when such men harass us. 'He persecuted him who was according to the spirit.' In Genesis indeed it is written: that Ishmael was playing with Isaac. But here it is shown that it was not a simple play which is called persecution, but that he wished to make him buffoonish and frivolous such as he himself was, lest he should be preferred to him in the inheritance. Therefore Abraham, in casting him out, is commanded to hear the voice of Sarah. Perhaps Ishmael, being as it were the elder by birth, and circumcised at that time when he could already understand and perceive what he suffered, claimed for himself the rights of the firstborn; and Scripture called the quarrel of the little ones 'play.'
Even today the Jews persecute the Church more than the Gentiles. 'So also now.' So they desire you to be servants like themselves. 'But what does the Scripture say? Cast out the bondwoman and her son. For the son of the bondwoman shall not be heir with the son of the free. Therefore, brethren, we are not children of the bondwoman.' However much iniquity exalts itself, it is a bondwoman, and must be subjected to the saints: however much they exalt themselves and boast that they are sons of Abraham. As long as they are children of the bondwoman, they cannot hold the inheritance with you. 'But of the free.' We ought not, then, having forsaken our mother, to follow the bondwoman: for although she was the wife of the same man, yet it was for a time, because Sarah could not yet bear. 'By which freedom Christ has freed us.'
He redeemed us from the hand of the enemy. CHAP. V. 'Stand fast.' Be firm in the faith of the Gospel. 'And do not again be held under the yoke of bondage.' For now the time of the age has flowed away: now the darkness has passed and the true light already shines: you ought no longer to drag the yoke together with servants. By 'the yoke of bondage' he calls the Law hard, difficult, laborious, which wears out its keepers with a heavy burden; which yoke Christ took away from us, that most grievous yoke of many observances, so that we should not be circumcised carnally, or the rest of such things: but that we should hold these things understood spiritually, and, the shadows that signify being removed, should be watchful in the light of the very things which are signified. For this too pertains to us: 'Be not mindful of the injury of your countrymen.'
And, 'If anyone finds what belongs to another, let him restore it,' and the rest. And especially that the Decalogue itself, except for the Sabbath observance, is to be kept carnally. 'Behold, I Paul say to you.' I Paul say to you boldly, fearing no one, not concealing my name, that those who hear may be moved not so much by the authority of the one sent as of the one sending. 'That if you are circumcised, Christ will profit you nothing.' Whom you think insufficient by himself for your salvation. 'And I testify again to every man who circumcises himself.' He who takes up the head of the works of the Law must necessarily fulfill them all, and lie under the curse. 'That he is a debtor to do the whole Law.'
He is a debtor not only of circumcision, but also of frequenting festival days at Jerusalem, of offering the burnt offerings of victims, and the rest. 'You are emptied from Christ.' For if you put your hope in the Law, you judge the grace of Christ to be weak: and what you have already received freely, you wish to obtain, as though not having it, by your own labors. 'You who are justified by the Law have fallen from grace.' You wish to be justified, and to follow the shadow rather than the truth. Who is so deaf to the words of the Apostle that he would dare to say the Law is grace, when the Apostle cries out: 'You who are justified by the Law have fallen from grace'? 'For we in the spirit.' By spiritual acts, not carnal. 'By faith.' Not by the Law. 'The hope of righteousness.' For by hope we are saved. 'We await.'
Morally he set 'spirit' in distinction from 'letter.' But by 'the hope of righteousness' Christ is to be understood: because he himself is the truth, patience, hope, righteousness, every virtue: whose second coming we await, when he shall judge all things: coming to be present not now in patience, but in terror and justice. 'For in Christ Jesus.' What availed in the Law did not avail in Christ. 'Neither circumcision avails anything, nor uncircumcision.' Circumcision does not profit, nor does uncircumcision harm. 'But faith.' Therefore faith also works: for he who believes God attends to the commandments. For he who believes in things to come works more than he who fears present punishment. 'Which works through charity.' Not through fear. 'You were running well.'
'Who hindered you from obeying the truth?' By the steps of faith and moral disciplines. Who is it that calls you again, who hindered you with the burdens of the Law, which not even they themselves could bear? 'This persuasion is not from him who calls you.' He says this persuasion is not of God, but of those who assert such things: he exhorts them that they ought to hear none of them. 'A little leaven corrupts the whole lump.' Lest anyone should say, why do you rebuke all, when not all have erred? he foretells that a little leaven of malice can corrupt the whole lump of the Church. Do not think the snares of a few men, who coming from Judea teach otherwise, are to be despised, because a little leaven corrupts the whole lump. 'I have confidence in you in the Lord.'
In you: who are not yet corrupted with depravity. 'That you will be minded no otherwise.' Than as the truth has it. 'But he who troubles you shall bear his judgment,' whoever he is. Who troubles you away from the truth of the Gospel. 'But I, brethren, if I still preach circumcision.' As the seducers lied about me to you, that I preached thus to others. 'Why do I still suffer persecution?' As though an enemy of the Law and of circumcision. He says: all the hatred of the Jews against me, and though they gnash against me with madness, is for no other reason than that I teach the Gentiles that they ought not to be circumcised, nor to keep the superfluous burdens of the Law, though abolished: because, the truth having come, the shadows have ceased. 'Then the scandal of the cross has been made void.'
For they are scandalized precisely because I say salvation is in the faith of the cross alone. And by this they are enemies of his cross, who say righteousness is by the Law, whose part it is to command, not to help. 'Would that those who trouble you were even cut off.' Some say, would that they were cut off from error, and grafted into truth; others say, if they think this profits them, let them not only be circumcised, but even cut off, if the mutilation of the member profits. 'For you, brethren, were called to liberty; only do not give liberty as an occasion to the flesh.' To the liberty of the New Testament, only so far that you not, through the occasion of circumcision, be called back to the servitude of the Law.
And lest they use the liberty of living as an occasion for the flesh, namely lest they live according to the flesh. Let them be circumcised according to the flesh. Let them observe the precepts of the Law according to the flesh. If they rather stand in the spirit, let them cut off the foreskin of the flesh by the spirit, and, attending more deeply to the understanding of the spirit, let them abandon the lowliness of the letter. 'But through the charity of the spirit serve one another.' I teach not pride, but service ought to be voluntary, not compelled: because charity seeks not the things that are its own, but the things of the neighbor. 'For the whole Law is fulfilled in one saying.' The very moral precepts of the Law which are required, I can conclude in one saying, and complete in one precept.
Therefore faith alone does not suffice for life, so that the fringed precepts of the Law are concluded in one chapter of love. 'You shall love your neighbor.' Charity, or love, is completed in four modes: that is, first God is to be loved; second, we love ourselves; third, our neighbors; fourth, our enemies. God more than ourselves, the neighbor as ourselves, the enemy as a neighbor; and unless we first love God, we cannot love ourselves, that is, not sin; and if we do not love ourselves, by what pattern shall we love our neighbors? but if we do not love the neighbor, much less the enemy. If therefore we wish to have love, let us first love God more than our own souls: which is proved thus:
If for God's sake we despise even our own safety and our very souls—therefore faith alone does not suffice for life. 'As yourself.' He who says he loves his neighbor not only does him no evil which he would not wish for himself, but even does him the good which he wishes to be done to himself by another: and he fulfills the whole Law, which has two kinds of commandments: that is, not to do evil, and to do good. 'But if you bite and devour one another.' Through strife, because you judge yourselves better than one another, when you disparage one another, when you are tormented by another's happiness, and make your own evil out of another's good, when you bite one another, and when you think to avenge yourselves with a curse.
Or whether according to the Law, 'an eye for an eye,' and the rest of the Law's precepts prepared for retribution, you seek, so that a bite is followed by a return bite, so that what seems to be justice becomes consumption; not avenging the one, but consuming both. 'See that you be not consumed by one another.' While each becomes to the other an occasion of perdition. 'But I say, walk in the Spirit.' By spiritual acts, which below he describes. 'And you shall not fulfill the desires of the flesh.' Not that the flesh lusts without the soul: but the soul itself, when it thinks carnal things, is called flesh: when it thinks divine things, it is one spirit with God. As long, therefore, as there is a twofold desire or will in us, we do not accomplish whatever we would. One building, the other, elation, destroying, we do not accomplish.
While we struggle against desires. And this is to be noted, that he did not say, 'do not have,' but 'do not fulfill': that is, do not give your consent, and cease to act. 'For the flesh lusts.' Carnal acts. For the flesh does not lust without the soul, although the flesh is said to lust, because the soul lusts carnally. For then a man will be just without any sin at all, when there will be no law in his members warring against the law of his mind: but he loves God utterly with his whole soul and mind, which is the first and highest precept. 'Against the spirit; and the spirit against the flesh. For these are contrary to one another.' Against the spiritual act: the flesh desires adultery, the spirit chastity. 'So that you do not do whatever things you would.'
This reason accomplishes, that effect may follow the will, because in this life the flesh fights against the spirit, and the spirit against the flesh. 'But if you are led by the Spirit, you are not under the Law.' If you occupy yourselves wholly with spiritual things, you have no need of the Law, which was given for carnal men. 'If,' he says, 'you are led by the Spirit, you are not under the Law.' Under the Law, that is, which strikes fear, not which bestows charity. Because the charity of God is poured out in our hearts, not through the letter of the Law, but through the Holy Spirit, who has been given to us. This is the law of liberty, not of bondage. Insofar as each is led by the Spirit, he is not under the Law: because insofar as he delights together in the law of God, he is not under the fear of the Law, which fear has torment, not delight.
'Now the works of the flesh are manifest.' Nor is it difficult to discern between carnal works and spiritual. 'Which are fornication.' The beginning of the works of the flesh is fornication. 'Uncleanness, lasciviousness, luxury, the service of idols.' Which Onan, the son of Judah, did. 'Sorceries, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunkenness, revelings.' He called enmities and other like things 'carnal,' which belong to the soul, not the flesh: lest they should think, like the Manichaeans, that the flesh is to be accused. But he defined every evil as carnal, because it is effected by thinking carnal things. But every good he called spiritual, because it descends from above. 'And such like.' You yourselves can gather the rest from these.
'Which I foretell you, as I have foretold, that those who do such things shall not inherit the kingdom of God.' It is therefore to be noted and lamented that he utterly excluded from the kingdom the contentious, the dissenting, and the wrathful, together with idolaters, sorcerers, and murderers. 'But the fruit of the Spirit is charity.' The first of all virtues is charity, which, as we have noted, is divided into four parts: into love of God, of oneself, of the neighbor, and of the enemy. 'Joy.' Spiritual. 'Peace.' If a tranquil mind is disturbed by no passions. 'Longsuffering.' To endure injuries inflicted. 'Goodness.' Always to wish to do good. 'Kindness.' To do injury to no one, but even to bear patiently what is done to oneself. 'Meekness, faith.'
It is to be noted that faith too is given by God; which the Apostle placed among the fruits of the Spirit in the seventh place; and this is to be noted, that faith is from God, whether to believe God, or to fulfill promises made to men. 'Modesty.' Not to be angry. 'Continence, chastity.' Continence is for a time: chastity is everlasting. And to abstain not only from fornication, but from all iniquity. 'Against such there is no law.' For it did not prohibit these things, and he who fulfills the new is not in the Old Testament. 'But those who are Christ's have crucified their flesh with its vices and concupiscences.' If all vices are at once crucified, and the flesh, hanging as it were, lusts after nothing, why do we need the Law, which was given to restrain vices?
At the same time this is to be noted, that he said those to be Christ's who crucify the flesh with its vices and concupiscences: against those who thought faith alone sufficed. CHAP. VI. 'If we live by the Spirit, let us also walk by the Spirit.' Through the Spirit we have life, if we live spiritually, and do not serve the Law carnally. But who is he who lives by the Spirit, but our hidden man, who also is wont sometimes to live according to the flesh? But when he has lived by the Spirit, he walks by the Spirit. When he has willed to walk in the flesh, living he is dead. The perfect man in Christ always lives by the Spirit: by the Spirit he obeys, never lives in the flesh. On the contrary, he who has given himself wholly to the flesh, and consigned himself to the passions, never lives in the spirit.
Between these are middle ones, whom we can call neither spiritual nor carnal; but who, wavering between virtues and vices, are now drawn back to better things, and are of the spirit; now are supplanted by the slipperiness of the flesh, and are flesh. 'If,' he says, 'we live by the Spirit, let us comply with the Spirit,' by no means through the Law, but through charity, serving one another. We ought not to contend about the interpretation of the Scriptures, and to say, for example: circumcision is better; no, but uncircumcision. History is to be despised, and allegory to be followed: nay, allegory is empty and shadowy, and supported by no roots of truth. Whence it comes that envies are born mutually. 'For they wish,' he says, 'to shut you out, that you may be zealous for them.'
Not so much wishing to teach the truth of the Law as to conquer. 'Let us not be desirous of vainglory, provoking one another, envying one another.' These grand expositions are from the commentaries of Saint Jerome on the Galatians. It is vainglory, if it consists in things not commanded in the Law, so that we force ourselves to practice abstinence from all flesh, doing what we do, and when we can no longer do this very thing, we say these things are superfluous. I will speak plainly, nor will I be silent about my passion, the passion almost common to all: one must not glory in riches, nor in power, nor in beauty and comeliness of bodies: for these are manifestly numbered among the works of the flesh. Almsgiving, if it be done for praise, is vainglory: a long prayer, the pallor that follows fasting.
These are not my words, but the Savior's, thundering in the Gospel. Chastity itself too, in marriage, in widowhood, in virgins, often seeks human applause: and what I have long feared to say, but must be said: martyrdom itself, if it be done that we may be held in admiration and praise by the brethren, the blood is shed in vain. The Apostle speaks, let the Vessel of election speak: 'If I deliver my body that I may glory, but have not charity, it profits me nothing.' He who had said: 'I know a man in Christ, fourteen years ago, whether in the body or out of the body I know not, God knows, caught up even to the third heaven,' and the rest.
He, I say, who labored more than all, lest the greatness of the revelations should exalt him, was given a thorn of his flesh, an angel of Satan, to buffet him, that he should not be exalted. And indeed thrice he besought the Lord that it might depart from him: but it was said to him: 'My grace is sufficient for you: for strength is made perfect in weakness.' What is so much the work of God as to read the Scriptures, to preach in the church, to receive the priesthood, to minister before the altar of the Lord? But these things, unless one guards his heart with all diligence, arise from the desire of praise. You may see very many (as Cicero also says) inscribe their books 'On Despising Glory,' and for the sake of glory prefix the titles of their own names.
They often interpret the Scriptures, and we write things worthy to be read, and unless they be done for Christ's sake, but for memory among posterity, and for fame among the peoples, the whole labor will become vain: and we shall be as a sounding drum and a clashing cymbal. You may see very many contending among themselves about the Scriptures, and making the word of God an athletic wrestling-ground: they provoke one another, and if they are conquered, they envy: for indeed they are desirous of vainglory. 'Brethren, and if a man be overtaken in any fault, you who are spiritual instruct such a one in the spirit of gentleness.' Human frailty is forestalled in lighter matters, which happen unexpectedly.
Moreover there is no forestalling where something is committed after long premeditated deliberation; he does not say this to those who had not been persuaded, so that they should not gently correct those overtaken by a fault. Paul, knowing that he is a worshipper of that God who wills not the death of the sinner but repentance, and knowing that every creature, though it may not sin, is nevertheless able to sin, exhorts even the one who is spiritual by the fear of himself, lest he sin and lest he fail to stretch out a hand to one who is falling. And beautifully he calls a man overtaken in a fault one who is able to die, showing from the very word the frailty of the human condition, so that he may be worthy of pardon who, as a man deceived by error and plunged into the abyss, is unable to raise himself up without help and a helper.
It is to be noted that he directs the spirit of gentleness and meekness, not toward those who sin repeatedly, but toward one who has erred, being overtaken by some vice, in the correction of a spiritual sin; lest, being harsh, angry, or bitter, one should desire to correct the erring man, but rather should draw him of his own accord to salvation, promising pardon; and let him bring forward the testimony of Christ, by which He invites those weighed down by the heavy burden of the law and of sins to His yoke which is sweet and His burden which is light, that a man may learn that He is humble and gentle and meek of heart, and may find rest for his soul. Let us use this testimony against the heretics, who, inventing various fables, say that a spiritual tree is such by nature and never bears evil fruit.
Behold, the Apostle, whose authority they themselves also follow, says that those who are spiritual can sin, if they are puffed up by the loftiness of their heart and fall. This we also confess, and confess likewise that they too can become spiritual again, if they return to better things. There can be set against this what is written to the Corinthians: 'What will you? Shall I come to you with a rod, or in charity and in the spirit of meekness?' For if there he says that he will come to sinners not in the spirit of meekness but with a rod, how is it that now he applies to those who have been overtaken in some sin not a rod, but the spirit of meekness?
But that is said to those who, after sinning and not perceiving their error, were unwilling to submit to their elders and to be corrected by repentance. But where the sinner, understanding his wound, hands himself over to the physician to be healed, there no rod is necessary, but the spirit of gentleness. Yet perhaps this too is asked: If one ought to instruct the sinner in the spirit of gentleness because he should consider himself, lest he too be tempted, then the just man, who is sure of his own mind and knows he cannot fall, should he not instruct the sinner in the spirit of gentleness? To this we say: even if the just man has conquered, knowing with how great labor he overcame, he will the more readily grant pardon to the one who sins. So then, if anyone has remained in virginity even unto old age, let him forgive one who...
...one who was deceived by a certain ardor of youth, knowing with what great difficulties he himself passed through that age. If anyone, tormented for the confession of the name of Christ, has seen someone in torments deny Him, let him have compassion on the wounds of the denier, and let him marvel not so much that that one was conquered, as that he himself has conquered. Attend also to the caution of the writer, for he did not say, 'Considering thee, lest thou also fall,' but 'lest thou be tempted.' For to be conquered or to conquer is in our power, with God as helper; but to be tempted is in the power of the tempter. For if the Savior was tempted, who can be secure of crossing the seas of this life untempted? Therefore Paul does not despair of salvation;
but he stretches out a hand to the one who entreats him, and, as far as lies in him, he weeps with the one who weeps, is made weak with the weak, and judges the sins of others as his own. Such a man fulfills through charity the law of Christ, which law is: 'This is my commandment, that you love one another.' What is the law of the Son of God? 'Love one another, as I also have loved you.' He who has no clemency, and is not clothed with the bowels of mercy and of tears, though he be spiritual, does not fulfill the law of Christ. But also, if anyone is weak in faith and is still nourished with the milk of infancy, and cannot so quickly pass from legal observance to spiritual mysteries, you who are stronger, bear his burdens, lest through your knowledge a brother perish, for whom Christ died.
He also bears a brother's need who helps the poor man weighed down by the burden of poverty, and makes for himself friends of the unrighteous mammon. 'Considering thyself, lest thou also be tempted': because thou too art a man, and canst be overtaken in something and stand in need of help. For the sound sustain the sick and bury the dead, because they too believe that they can be made sick and can die. 'Bear one another's burdens.' For example: thou wilt bear a brother's anger when thou art not angry against him; and again, in the time when anger has overtaken thee, let him support thee with gentleness and tranquility. Surely, or if anyone has conquered talkativeness in himself but has not yet conquered obstinacy, while another is still talkative but is now not obstinate:
the former ought in charity to bear the latter's talkativeness, and the latter the former's obstinacy, until that fault is healed in the one and this in the other. 'And so you shall fulfill the law of Christ.' The law of Christ is charity, for He says: 'A new commandment I give unto you, that you love one another as I have loved you.' 'For if any man think himself to be something, whereas he is nothing, he deceives himself.' He who thinks he cannot be tempted, or trusts more to praise of himself than to his own conscience, deceives himself. If anyone is unwilling to bear the burdens of others, and, being merciless, is content only with his own work and virtue, not seeking the things which are of others but which are his own—that is, being a lover only of himself and not also of God—he deceives himself. 'But let every one prove his own work.'
He who has the conscience of a good work, and, considering it, does not reproach his own work, ought not to boast of this before another, and pour out his praise abroad, and share it with all, and seek boasting from the favor of men; but let him have his glory in himself, and say: 'God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I to the world.' He who seeks glory from another—to him neither is the world crucified, nor is he himself crucified with Christ. For indeed he has received his reward, which he sought from men. And so he shall have his glory in himself alone, and not in another—in his own conscience, not in another's flattery. Likewise otherwise: this is to carry one's oil with oneself:
not to depend on another's praise; but what glory shall he have in himself, save in Him to whom it is said: 'My glory, and the lifter up of my head'? He who glories in his own righteousness, not in another's sin. For no one profits by another's loss, nor from another's fault will he appear the more righteous in the day of judgment. 'For every one shall bear his own burden.' If every one shall bear his own burden, no one will be able to bear the burdens of another. But it must be observed that there he commanded that in this life we sustain one another as we sin, and that in the present age we be a help to one another. Here, however, let him speak of the Lord's judgment in the resurrection, that we shall receive not according to another's sin, but according to our own work; in the day of judgment this shall be so.
For here in this life let us sustain one another as we sin; and therefore he said: 'Bear one another's burdens,' etc. 'Each shall bear his own burden.' For his burden, that is, praise, will not carry off the one who is being deceived. 'But let him that is instructed in the word communicate to him that instructeth him, in all good things.' Let him communicate whether in obedience, in word and deeds, in imitation, or in the substance of food; you who receive spiritual things from your masters, provide carnal things to your masters. 'Be not deceived: God is not mocked.' A man can be mocked by a serpent that denies God's vengeance, as Eve was. For God renders what He promises. For, that He might exclude every craft of the devil, He gave back more to Adam and Eve than He had promised. And to Lot's wife He did even what He had not foretold.
'For whatsoever a man shall sow, that also shall he reap.' And as much as he shall have sown. 'For he that soweth in his flesh, of the flesh also shall reap corruption.' He who places his hope in carnal circumcision, or who sows vices in a spiritual manner of life, or in faith. 'But he that soweth in the spirit, of the spirit shall reap life everlasting.' Everything that we speak, do, or think, is sown in two fields, flesh and spirit: if the things that proceed from hand, heart, and mouth are good, being sown in the spirit, they will overflow with the fruits of eternal life; if evil, received from the field of the flesh, they will sprout for us a harvest of corruption. Likewise otherwise: he who understands the law carnally awaits also carnal promises, and things that perish in the present age;
but he who is a spiritual helper sows in the spirit, and of the spirit shall reap life everlasting. This too is to be observed, that he who sows in the flesh is set down with the addition 'his own'; but of him who sows in the spirit it is not said 'in his own spirit,' but simply 'in the spirit': for he who sows good things sows not in his own spirit, but in the Spirit of God; and therefore let no one attribute anything to himself, for whatever good things there are, are gifts of God. 'And in doing good let us not fail.' As it is written in Ecclesiasticus: 'Be not hindered from praying always, and be not afraid to be justified even unto death; for the reward of God endureth for ever.' Therefore an unfailing reward shall follow unfailing righteousness: for he that shall persevere unto the end, he shall be saved.
He exhorts to the zeal of perseverance those who in this life await the reward of good work, not knowing that, just as in sowing there is one time of planting and another of harvest, so also in the present life is the labor of sowing, whether things be reaped in the spirit or in the flesh; but the harvest is the future judgment; and according to the quality or diversity of the sowing, the reapings differ—the hundredfold, the sixtyfold, and the thirtyfold fruit—which crop no one who fails can reap. For he who shall persevere, as was said above, unto the end, he shall be saved. But what a thing it is, that while sinners are daily increased in evil works, we grow weary in good work! 'For in due time we shall reap, not failing.'
Now is the time of sowing, not of reaping: let us not therefore seek to receive our reward here; nor, when the tender blade is left in winter in the present, let it be so that this blade be not pressed down, and there be nothing to be reaped in the future. For it will be said to us: 'You have received your good things in your way.' And again: 'You have received your reward.' Therefore, while we have time, let us work good toward all. The time of sowing, as we have said, is the present time, and the life which we run: in this it is granted us to sow what we will. When this life has passed, the time of working will be taken away, whether we be sick or healthy, humble or powerful, ignoble or honored,
hungering or feasting: let us do all things in the name of the Lord with patience and equanimity, and there shall be fulfilled in us that which is written: 'To them that love God all things work together unto good.' But if we ought to loosen the reins of liberality indifferently toward all, how much more toward those of the household of faith, and toward Christians, who have the same Father and are reckoned by the appellation of the same Master? It seems to me that this passage can cohere with the foregoing, so that he names the masters as those of the household of faith, to whom he had commanded that above all the things reckoned good be ministered by their hearers. This is the last time of sowing; let us hasten therefore to sow all the fields, and above all let us fill those which are most fertile:
lest, in the time of harvest, we begin to hunger while others feast. But above all toward those of the household of faith. Let us show mercy both to Jews and to pagans, and to Christians, and to the good and the evil, lest we deny to them what God does not deny; yet most of all to those who render a special service to the faith. 'See what a letter I have written to you with my own hand.' Understand with what confidence I have written, and that I have feared no one, I who have written the letter with my own hand. 'For as many as desire to please in the flesh': those who desire to please carnal Jews, fearing to endure the persecution of the cross of Christ, providing nothing for your salvation—'these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ.'
Gaius, who is also Julius Caesar, and Octavianus Augustus, and Tiberius the successor of Augustus, had promulgated laws, that the Jews, who were dispersed throughout the whole Roman world, should live by their own rite and by their ancestral ceremonies. Whoever therefore was circumcised, although he believed in Christ, was held by the Gentiles as a Jew, and no one persecuted him; which circumcision the Apostle now names 'confidence'; and therefore he says: 'As many as wish to please in the flesh, these compel you to be circumcised, only that they may not suffer the persecution of the cross of Christ. For neither do they who are circumcised keep the law, but they wish you to be circumcised.' As if, were circumcision to cause the law to be kept, that persuasion would seem to have some reason;
but it is for earthly felicity, either the desire of gaining or the fear of losing; and therefore they do not truly keep it, since the carnal desire by which one sins is rather changed than increased—it is not healed by another desire: because carnal fear and desire make them slaves, since they believe they observe all things carnally. 'That they may glory in your flesh': either because they have drawn disciples over to themselves. 'But God forbid that I should glory'—among the Jews—'save in the cross of our Lord Jesus Christ.' Not in my own righteousness or doctrine, but in the faith of the cross, by which all sins are forgiven me, so that I might die to the world:
and he alone can glory in the cross of Christ, who takes it up and follows the Savior, who has crucified his flesh with its vices and concupiscences; who has died to the world, and contemplates not the things which are seen, but the things which are not seen. 'By whom the world is crucified to me, and I to the world.' Dead. 'For in Christ Jesus neither circumcision availeth anything, nor uncircumcision, but a new creature.' At this time neither does circumcision profit, nor uncircumcision harm. But this alone profits, if anyone, being reborn, uses a new manner of life, as the prophet says: 'Renew for yourselves fresh ground, and sow not among thorns; circumcise yourselves to your God, and circumcise the foreskin of your heart.'
'And as many as shall follow this rule'—this rule by which hope is to be placed in faith alone—'peace upon them, and mercy'—upon Christians: for the Jews are Israel according to the flesh. 'And upon the Israel of God.' For there is an Israel that is not of God, that is, the carnal; for not all who are of Israel are Israelites. 'From henceforth let no man be troublesome to me'—let no one question me further, as if in doubt, for I have expounded all the truth. 'For I bear the marks of our Lord Jesus Christ in my body.' For I carry about in my body the signs and characters not of circumcision, but of the cross, through suffering, and the wounds or scourgings which I have endured for Christ. 'The grace of our Lord Jesus Christ be with your spirit, brethren. Amen.'
Such is Paul's subscription. He wishes that the grace of the Lord, not the works of the law, may accompany them: 'With your spirit,' he says, not in the flesh, in whose circumcision the carnal glory; but you have been spiritually circumcised, and you conduct yourselves spiritually.