Thomas Aquinas

Having set forth the example of standing firm and having removed its impediment, here he indicates the manner of it. And first he sets down the manner of standing; second he explains it, where he says for the whole law, etc. Concerning the first he does three things. First he sets down the condition of the state; second he removes the abuse of standing; third he indicates the manner of standing.

The condition of standing is indeed liberty. For every condition of a state pertains either to servitude or to liberty; but the state of the faith of Christ, to which the Apostle leads, pertains to liberty and is liberty itself. And therefore he says for you, etc., as if to say: they rightly disturb you, because they lead you away from the better to the worse, since you were called - namely by God - unto the liberty of grace. Romans 8:15: you have not received the spirit of servitude again in fear, but you have received the spirit of adoption of sons, etc. Above, 4:31: we are not children of the handmaid, but of the free woman, etc. You, I say, who are free through Christ, they wish to lead into servitude.

Now the abuse of the state is if it should slip into something worse, and the liberty of the spirit be perverted into the servitude of the flesh. But the Galatians were already free from the law; yet lest they believe it lawful for them to commit the sins which the law forbade, therefore the Apostle adds the abuse of liberty, saying only not, etc., as if to say: you are free, yet in such a way that you should not abuse your liberty, thinking that you may sin with impunity. 1 Corinthians 8:9: see lest perhaps this license of yours become a stumbling block to the weak.

Now the manner of standing is through charity, whence he says but through the charity of the spirit, etc. Now the whole state consists in charity, without which man is nothing, 1 Corinthians 13:1f. And according to the diverse degrees of charity, diverse states are distinguished. Thus therefore the state of grace is not through the affection of the flesh, but through the charity of the spirit, that is, which proceeds from the Holy Spirit, through whom we ought to be subject to one another and to serve. Below, 6:2: bear one another's burdens, etc. Romans 12:10: in honor preferring one another, etc.

But since above he says that they are called unto liberty, what is it that now he says serve one another? To which it must be said that this is what charity requires, that we serve one another, and yet it is free. It must be known, however, that, as the Philosopher says, he is free who is the cause of himself, but the slave is for the sake of another, whether as the one moving or as the end: because the slave is not moved to his work by himself, but by his master, and for the sake of the advantage of his master. Charity therefore, as regards the moving cause, has liberty, because it works from itself. 2 Corinthians 5:14: the charity of Christ urges us - spontaneously, namely, to work. But it is a slave, when, having set aside its own advantages, it accommodates itself to the advantages of its neighbors.

Consequently, when he says the whole law, etc., he explains what he says, and first concerning love, second concerning liberty not to be given as an occasion to the flesh, where he says walk in the spirit, etc. Concerning the first, he exhorts to the pursuit of charity: first on account of the advantage which we obtain in its fulfillment; second on account of the harm which we incur by the neglect of charity, where he says but if one another, etc.

Now the advantage which we obtain from the fulfillment of charity is greatest, because in it we fulfill the whole law. And therefore he says for all, etc., as if to say: therefore charity is to be had, because the whole law is fulfilled in one word, namely in the one precept of charity. Romans 13:8: he who loves his neighbor has fulfilled the law. And in the same chapter it is said: the fullness of the law is love. And therefore he says, 1 Timothy 1:5: the end of the precept is charity.

But on the contrary, because it is said in Matthew 12: on these two commandments - namely of the love of God and of neighbor - the whole law depends, and the prophets; therefore it is not fulfilled in one precept only.

I respond. It must be said that in the love of God is included the love of neighbor. 1 John 4:21: this commandment we have from God, that he who loves God, love also his brother. And conversely we love our neighbor on account of God: therefore the whole law is fulfilled in the one precept of charity. For the precepts of the law are reduced to that precept. For all the precepts are either moral, or ceremonial, or judicial. The moral precepts indeed are the precepts of the Decalogue, of which three pertain to the love of God, the other seven to the love of neighbor. The judicial precepts, however, are such as that whoever steals something should restore fourfold, and things similar to these, which likewise pertain to the love of neighbor. The ceremonial precepts, however, are sacrifices and things of this kind, which are reduced to the love of God. And thus it is clear that all things are fulfilled in the one precept of charity, you shall love your neighbor as yourself: and it is written in Leviticus 19:18.

But he says as yourself, not as much as yourself, because man, according to the order of charity, ought to love himself more than another. Now it is explained in three ways.

In one way, so that it be referred to the truth of love. For to love is to will good to someone. And therefore we are said to love someone to whom we will good, and we also love that good which we will for him; but in different ways, because when I will good for myself, I love myself simply on account of myself, but that good which I will for myself, I love not for its own sake, but on account of myself. Then, therefore, I love my neighbor as myself, that is, in the same way as myself, when I will good for him for his own sake, not because he is useful or delightful to me.

In the second way, so that it be referred to the justice of love. For each thing is inclined to will for itself that which is most excellent in it; but the most excellent thing in man is intellect and reason; he therefore loves himself, who wills for himself the good of intellect and reason. Then, therefore, you love your neighbor as yourself, when you will for him the good of intellect and reason.

In the third way, so that it be referred to order, namely that just as you love yourself on account of God, so also you should love your neighbor on account of Him, namely that he may arrive at God.

Consequently, when he says but if one another, etc., he leads to the pursuit of charity from the harm which we incur if we neglect it. Here he speaks to the Galatians as still, as it were, spiritual, abstaining from the mention of greater vices, and he makes mention of those which seem lesser, namely of the vices of the tongue.

And therefore he says but if one another, etc., as if to say: in love the whole law is fulfilled; but if you bite one another, that is, by detracting from your neighbor you take away his reputation in part - for he who bites does not take the whole, but a part. And devour, that is, you take away his whole reputation and utterly confound him by detracting totally. For he who devours, absorbs the whole. James 4:11: do not detract from one another, my brothers, etc.

If thus, I say, you neglect charity, see the harm which threatens you, namely that you be consumed by one another. Philippians 3:2: beware of the dogs, beware of the evil workers, etc. Isaiah 49:4: and in vain have I consumed my strength, etc. For as Augustine says: by the vice of contention and envy, pernicious quarrels are nourished among men, by which society and life are consumed.