And all the brethren who are with me, to the churches of Galatia.

“The exordium is full of a vehement and lofty spirit, and not the exordium only, but also, so to speak, the whole Epistle. For always to address one's disciples with mildness, even when they need severity is not the part of a teacher but it would be the part of a corrupter and enemy. Wherefore our Lord too, though He generally spoke gently to His disciples, here and there uses sterner language, and at one time pronounces a blessing, at another a rebuke. Thus, having said to Peter, "Blessed art thou, Simon Barjona," (Matt. xvi: 17.) and having promised to lay the foundation of the Church upon his confession, shortly afterwards He says, "Get thee behind Me, Satan: thou art a stumbling block unto Me." (Matt. xvi: 23.) Again, on another occasion, "Are ye also even yet without understanding?" (Matt. xv: 16.) And what awe He inspired them with appears from John's saying, that, when they beheld Him conversing with the Samaritan woman, though they reminded Him to take food, no one ventured to say, "What seekest Thou, or why speakest thou with her?" (John iv: 27.) Thus taught, and walking in the steps of his Master, Paul hath varied his discourse according to the need of his disciples, at one time using knife and cautery, at another, applying mild remedies. To the Corinthians he says, "What will ye? shall I come unto you with a rod, or in love, and in a spirit of meekness?" (I Cor. vi: 21.) but to the Galatians, "O foolish Galatians." (Gal. iii: 1.) And not once only, but a second time, also he has employed this reproof, and towards the conclusion he says with a reproachful allusion to them, "Let no man trouble me;" (Gal. vi: 17.) but he soothes them again with the words, "My little children, of whom I am again in travail:" (Gal. iv: 19): and so in many other instances. Now that this Epistle breathes an indignant spirit, is obvious to every one even on the first perusal; but I must explain the cause of his anger against the disciples. Slight and unimportant it could not be, or he would not have used such vehemence. For to be exasperated by common matters is the part of the little-minded, morose, and peevish; just as it is that of the more redolent and sluggish to lose heart in weighty ones. Such a one was not Paul, What then was the offence which roused him? it was grave and momentous, one which was estranging them all from Christ, as he himself says further on, "Behold, I Paul say unto you, that if ye receive circumcision, Christ will profit you nothing;" (Gal. v: 2.) and again, "Ye who would be justified by the Law, ye are fallen away from Grace." (Gal. v: 4.) What then is this? For it must be explained more clearly. Some of the Jews who believed, being held down by the preposessions of Judaism, and at the same time intoxicated by vain-glory, and desirous of obtaining for themselves the dignity of teachers, came to the Galatians, and taught them that the observance of circumcision, sabbaths, and new-moons, was necessary, and that Paul in abolishing these things was not to be borne. For, said they, Peter and James and John, the chiefs of the Apostles and the companions of Christ, forbade them not. Now in fact they did not forbid these things, but this was not by way of delivering positive doctrine, but in condescension to the weakness of the Jewish believers, which condescension Paul had no need of when preaching to the Gentiles; but when he was in Judaea, he employed it himself also. But these deceivers, by withholding the causes both of Paul's condescension and that of his brethren, misled the simpler ones, saying that he was not to be tolerated, for he appeared but yesterday, while Peter and his colleagues were from the first,-that he was a disciple of the Apostles, but they of Christ,-that he was single, but they were many, and pillars of the Church. They accused him too of acting a part; saying, that this very man who forbids circumcision observes the rite elsewhere, and preaches one way to you and another way to others.”

“The Apostle, therefore, writes this epistle to the Galatians, in which he shows that, with the grace of the New Testament coming, the Old Testament ought to be cast aside, so that, once the truth has been fulfilled, the figure may be abandoned; and when these two, namely grace and truth, have been obtained, one arrives at the truth of righteousness and glory. But these two are acquired if, the observance of the legal precepts having been set aside, we fervently insist upon the observance of the Gospel of Christ. The order of this epistle is fitting, in that after the two epistles to the Corinthians — in the first of which the sacraments of the Church are treated, in the second the ministers of these sacraments — the epistle to the Galatians necessarily follows, in which is treated the cessation of the sacraments of the Old Testament. This epistle is divided into two parts: into the salutation, and the epistolary narration, at the words "I marvel that," etc. In the salutation, first the person of the one greeting is set forth; second, the persons greeted are set forth, at the words "to the churches of Galatia," etc.; third, the good that is wished, at the words "grace to you," etc. Concerning the first, first the person principally greeting is set forth, who is described from his name and from his authority. From his name, indeed, when he says "Paul," which is fitting to his humility, because it is interpreted "humble." Hence it is said in 1 Corinthians 16:9: "I am the least of the apostles," etc. Likewise it is fitting to his office, because according to another interpretation it means "mouth of a trumpet," in which the office of preaching is especially signified. Isaiah 58:1: "Lift up your voice like a trumpet," etc. But he is described from authority, when it is said "apostle." Here two things are set forth, namely his authority, and the origin of his authority. His authority, because "apostle," which is the same as "one sent." It should be known that the Apostle, in certain epistles, writes of himself as "servant," showing the name of humility, as in the epistle to the Romans; but in certain others he writes of himself as "apostle," showing his authority. The reason for this is that the Romans were proud, and therefore the Apostle, in order to lead them to humility, writes of himself as "servant," as an example of humility. But to the Galatians, because they were foolish and proud, in order to break them, he names himself "apostle"; and therefore here he sets forth his authority. He describes the origin of his authority when he says "not from men," etc. And first he removes the supposed origin; second he assigns the true one, at the words "but through Jesus Christ," etc. Now the supposed origin was this: that the Galatians had been seduced by false [teachers] to such an extent that they believed the Apostle did not have the same authority that the other apostles had, because he had not been taught by Christ or had lived with him, but had been sent by them, as it were their minister. He therefore removes this opinion when he says "not from men," etc. For some were sent by the whole college of the apostles and disciples. And therefore, showing that he was not sent by them, he says "not from men." For some were sent by some particular one of the apostles, just as Paul at times sent Luke and Titus. And therefore, showing that he was not sent in this way either, he says "nor through man," that is, through any one of the apostles in particular, but through the Holy Spirit, who says, Acts 13:2: "Separate for me," etc. But the true cause of the origin of this authority is Christ Jesus, and therefore he says "but through Jesus Christ, and God the Father." Now this distinction, when he says "through Jesus Christ and God the Father," can be understood either as to the person of the Father and the person of the Son, and then God the Father is one in person, and Jesus Christ another. But the blessed Apostle Paul was sent to preach by both, and by the whole Trinity, because the works of the Trinity are inseparable. No mention is made of the person of the Holy Spirit, because, since he is the union and bond of the two, when the two persons — namely the Father and the Son — are set forth, the Holy Spirit is also understood. Or the aforesaid distinction can be taken as to the nature assumed, namely the human nature, because according to the divine nature there is no distinction between God the Father and Jesus Christ. And then Paul was sent through God the Father, as through the author, and through Jesus Christ, as through the minister. Romans 15:8: "I say that Jesus Christ was a minister," etc. But because the Galatians disparaged the Apostle for not having lived with Christ as the others had, nor having been sent by him, therefore in this respect he especially magnifies himself, because those others were sent by Christ while he was still living in mortal flesh, whereas he himself was sent by Christ already glorified; therefore he says "who" — namely God the Father — "raised him" — namely Jesus Christ, insofar as he is man — "from the dead." As if to say: I am an apostle, not from men, namely the college of apostles, nor through man, namely Christ living in mortal flesh, but I am an apostle through Christ already raised and glorified. Romans 6:9: "Christ, rising from the dead," etc. And because the present life is signified by the left, but the future life by the right, inasmuch as the latter is heavenly and spiritual while the former is temporal, therefore Peter, who was called by Christ while he was still placed in mortal flesh, is placed on the left side in the Pope's seal; but Paul, who was called by Christ already glorified, is placed on the right side. Consequently, when he says "and who are with me," etc., the persons joined with him in greeting are set forth, whom he describes from sweet familiarity, because they are "with me," namely for comfort and help. Proverbs 18:19: "A brother who is helped by a brother," etc. Psalm 132:1: "Behold how good," etc. Likewise from inseparable charity, when he says "brothers"; John 13:35: "By this shall all know," etc. Likewise from universality, when he says "all"; which he adds for this reason, that these people were perhaps so seduced that they would not have regarded the word of Paul. And therefore he says "all who are with me," in order to show that they are witnesses of his truth, and that they might easily understand that they were in error, since they were being rebuked by all. 2 Corinthians 2:6: "Sufficient for him who is such is this rebuke, which is given by many," etc. But he sets forth the persons greeted, when he says "to the churches of Galatia," etc. Here it should be known that, as is touched on in the Gloss, Brennus, leader of the Senones, once, having gathered an army, entered Italy; having passed through it, he came into Greece before the time of Alexander the Great, where, since some of his people remained, in one part of Greece they mixed themselves with the Greeks; hence that province was called Gallograecia; then those people were called Galatians, as if [to say] "white ones." And although the Greeks are of sharp intellect, nevertheless those Galatians were foolish and unstable and rather slow to understand, like the untrainable Gauls, from whom they drew their origin. And therefore below he says to them: "O foolish Galatians," etc. To these, then, he writes this epistle, and these are the persons greeted. Consequently, when he says "grace to you," etc., he sets forth the goods which he wishes for them. And first he sets forth the goods themselves that are wished; second, the author of these goods, at the words "from God the Father," etc. The goods which he wishes for them are two, in which all spiritual things are included. The first is grace, which is the principle of spiritual life, to which is ascribed in the Gloss the remission of sins, which is the first thing in spiritual life. For no one can be in the true spiritual life unless he first dies to sin. The second is peace, which is the quieting of the mind at the end, which is said in the Gloss to be reconciliation to God. And thus, in wishing the beginning and the end of all spiritual goods, the Apostle includes, as it were between two extremes, the desire of every good that is to come to them. Psalm 83:12: "The Lord will give grace and glory." 2 Corinthians, last chapter: "The grace of our Lord," etc. But the author of these goods is God the Father, and therefore he says "from God the Father," etc. Here first the cause of the goods is set forth; second, the manner of causing, at the words "who gave"; third, the giving of thanks for these goods, at the words "to whom be honor," etc. The cause and authority of the goods is God the Father as author, insofar as he is God, and the whole Trinity, which is called the God of all through creation. Wisdom 14:3: "But you, Father, govern," etc. And therefore he says "from God the Father," etc. Likewise the Lord Jesus Christ is the author, as minister, and this insofar as he is man. Romans 15:8: "I say that Jesus Christ [was] a minister," etc. And that grace comes to us through Christ is evident from John 1:17: "Grace and truth came through Jesus Christ," etc. Romans 5: "Justified freely," etc. Peace also is ours through him. John 14:27: "My peace I give to you," etc. But the manner of causing these goods is set forth when he says "who gave up," etc. Here first the efficient cause is set forth, which is the death of Christ. And as to this he says "who gave himself," etc., as if to say: Christ is therefore the author of grace and peace because he gave himself over to death and sustained the cross. Hence the very death of Christ is the efficient cause of grace. Romans 5: "Justified freely," etc.; and Colossians 1:20: "Making peace as to the things in heaven," etc. And he says first "who gave," etc., that is, he offered himself willingly. Ephesians 5:2: "Christ loved us, and gave," etc. Hebrews 2:9: "That he might taste death for all of us." Titus 2:14: "Who gave himself," etc. From which the Apostle clearly argues against them that, if the death of Christ is the sufficient cause of our salvation, and in the sacraments of the New Testament — which have their efficacy from the passion of Christ — grace is conferred, then it is superfluous to observe the legal precepts together with the New Testament, since in them grace is not conferred nor is salvation acquired, because "the law brought no one to perfection," as is found in Hebrews 7:19. Second, the end and usefulness of these goods is set forth, which is the final cause. And it is twofold: one is that we might be freed from past sins, and as to this he says "for our sins," namely to be blotted out and expiated, which is the beginning of our salvation. Apocalypse 1:5: "He loved us," etc. The other end is that he might free us from the power of death, and as to this he says "that he might deliver us from the present," etc. Colossians 1:13: "He delivered us from the power," etc. And he sets forth three things, namely "that he might deliver," he says, "from the present," and "age," and "evil." "That he might deliver [us] from the present," by drawing us to eternal things, through desire and hope. "From the age," that is, from conformity to this world which entices us, so that we may not be conformed to it. Romans 12:2: "Do not be conformed to this age," etc. "Evil," leading us back to the truth of righteousness. And the age is called "evil," not on account of its own nature, since it is good, having been created by God, but on account of the evils which are done in it, as that [text] of Ephesians 5:16: "The days are evil," etc. Genesis 47:9, Jacob said: "The days of the years of my pilgrimage are a hundred and thirty years, few and evil," etc. And although these things are ours through Christ, God the Father is nevertheless not excluded. And therefore, third, the acceptance of the divine will is set forth. Hence he says "according to the will of God and the Father." The Father, I say, of Christ by nature, according to which he proceeds from eternity, as the Word. Psalm 2:7: "Today I have begotten you." John 1:1: "In the beginning was the Word," etc. Likewise, our Father through adoption. John 1:12: "He gave them power," etc. In the first way, the term "God the Father" is taken for the person of the Father alone; in the second way, for the whole Trinity. And because from God our Father, namely from the whole Trinity, all these things come to us through Christ, therefore to him — namely to the whole Trinity — be glory, in himself, and honor, from others, whether it be or is, forever and ever, that is, always. "Amen" is a mark of confirmation. You have, therefore, in sum, in the aforesaid salutation: the authority of the Apostle, by which he breaks their pride; the power of grace, by which he calls them to the observance of the Gospel; and the insufficiency of the legal precepts, that he may call them back from them.”

“And all the brethren which are with me,.... Meaning either the brethren of the church where he was when he wrote this epistle, who were children of the same Father, regenerated by the same grace, belonged to the same family and household of God, and were heirs together of the grace of life; or else his fellow ministers, who were assisting to him in his work, and were companions with him in his travels, and whom he sometimes mentions by name and joins with him in his epistles, as Sosthenes, Silvanus, and Timothy; and the rather he takes notice of the brethren here, whoever are meant, to show that they agreed with him in the doctrines of grace he defends, and in the charges he brought against this church, and in the reproofs and advice he gave them; which he might suppose, and hope, would have the greater weight and influence upon them; unto the churches of Galatia; Galatia was a country in the lesser Asia, inhabited by the Gauls, who coming thither out of Europe, mixed with the Grecians; whence it was first called Gallo Graecia, and afterwards Galatia; See Gill on Act 16:6. The metropolis of it, as Pliny (b) says, was formerly Gordium, and the chief towns or cities, according to him, were Ancyra, Tavium, and Pessinus; and in some, or all of these places, it is very probable, were the churches here mentioned; See Gill on Act 18:23. It seems there were more than one in this country; for the primitive churches were not national nor provincial, but congregational, consisting of persons called out of the world, and joined together in holy fellowship and who walked in the commandments and ordinances of the Lord: and though these churches had many among them that were disorderly, and were swerving from the faith of the Gospel, yet were not unchurched, but honoured still with the name of churches, there being no perfection to be expected in this state of things; as not in particular persons, so not in congregated bodies and societies; though it is observed by some, that they are barely called churches, without any additional epithets, as churches of God, beloved of God, called to be saints, faithful and sanctified in Christ, which are bestowed on other churches; whereby the apostle is thought to show his indignation and resentment at their principles and practices. For quickly after the Gospel was preached unto them, false teachers crept in among them, endeavouring to subvert it, by mixing it with the law, and joining Moses and Christ; and in which they very much succeeded; and is the reason of the apostle's writing this epistle. (b) Nat. Hist. l. 5. c. 32.”

“And all the brethren which are with me - It is very likely that this refers to those who were his assistants in preaching the Gospel, and not to any private members of the Church. Churches of Galatia - Galatia was a region or province of Asia Minor; there was neither city nor town of this name. See the preface. But as, in this province, St. Paul had planted several Churches, he directs the epistle to the whole of them; for it seems they were all pretty nearly in the same state, and needed the same instructions.”

“all the brethren--I am not alone in my doctrine; all my colleagues in the Gospel work, travelling with me (Act 19:29, Gaius and Aristarchus at Ephesus: Act 20:4, Sopater, Secundus, Timotheus, Tychicus, Trophimus, some, or all of these), join with me. Not that these were joint authors with Paul of the Epistle: but joined him in the sentiments and salutations. The phrase, "all the brethren," accords with a date when he had many travelling companions, he and they having to bear jointly the collection to Jerusalem [CONYBEARE and HOWSON]. the churches--Pessinus and Ancyra were the principal cities; but doubtless there were many other churches in Galatia (Act 18:23; Co1 16:1). He does not attach any honorable title to the churches here, as elsewhere, being displeased at their Judaizing. See First Corinthians; First Thessalonians, &c. The first Epistle of Peter is addressed to Jewish Christians sojourning in Galatia (Pe1 1:1), among other places mentioned. It is interesting thus to find the apostle of the circumcision, as well as the apostle of the uncircumcision, once at issue (Gal 2:7-15), co-operating to build up the same churches.”