Gaius Marius Victorinus

In his own words on Galatians

• Galatians 1:1

  His reason for saying "through Christ and God the Father, who raised him from the dead" is that what God does he does through Christ. And so that people would not say, "How did you learn from Christ?" since Paul had not previously been a follower of Christ and Christ was dead, he said that God raised Christ from the dead. By this he implies that it is Christ himself, who taught him, who has been raised from the dead—raised, that is, by the power of God the Father.

  EPISTLE TO THE GALATIANS 1.1.1

• Galatians 1:2

  Whereas he was accustomed to call himself simply Paul the apostle to the Romans and Corinthians, in order to startle the Galatians and reprove them for a grave error he has joined with himself all the brothers who were with him, saying that they themselves were writing to the Galatians, making them feel the shame of thinking contrary to everyone, so as to give more weight to his own injunctions and the gospel that he preaches.

  EPISTLE TO THE GALATIANS 1.1.1

• Galatians 1:11

  Possibly because the Savior himself is not a man [merely], as some think. Nor because he is sent in the form of a man is he therefore a man but God in a mystery taking flesh to overcome the flesh.… If "from a man" means one thing, "after the manner of man" will mean another. And again if "I did not receive from a man" is one thing. "not after the manner of man" will be another. Therefore "after the manner of man" can be understood to mean "so that you may understand in a corporeal manner," seeing that the argument received is that "which I did not receive from man."

  EPISTLE TO THE GALATIANS 1.1.11

• Galatians 1:13

  The point of telling this about himself is to show that he did not learn from a man or through man but from God and Jesus Christ. The aim of this is to prevent the Galatians from entertaining another opinion or supposing that anything needs to be added to the gospel.

  EPISTLE TO THE GALATIANS 1.1.13-14

• Galatians 1:15

  The God who caused me to be born, who separated me from my mother's womb, also called me through his grace. For no one knows God except one who has been called.

  EPISTLE TO THE GALATIANS 1.1.15-16

• Galatians 1:18

  For if the foundation of the church was laid in Peter, to whom all was revealed, as the gospel says, Paul knew that he ought to see Peter. When he speaks of seeing Peter, it is as one to whom Christ had committed so much authority, not as one from whom he was to learn anything.… "How," [he implies], "could I learn this great knowledge of God from Peter in such a short time?"

  EPISTLE TO THE GALATIANS 1.1.18

• Galatians 1:21

  What does he prove by all this? That his gospel had persuaded everyone, even in his absence.

  EPISTLE TO THE GALATIANS 1.1.21-22

• Galatians 1:24

  By "glorified God in me" he means they called him great. For what is so magnificent as to have your own opinion turned around and receive the one whom you previously assailed? This being so, you also should follow nothing else than the gospel preached to you by the one who is a miracle among the Gentiles, because he preaches the faith of Christ.

  EPISTLE TO THE GALATIANS 1.1.24

• Galatians 2:1

  These men he had as witnesses, through whom he proved that his gospel was given to him through revelation, seeing that he said "Barnabas went up with me," and he also took Titus, whose faith and gospel were approved by everyone.

  EPISTLE TO THE GALATIANS 1.2.1

• Galatians 2:2

  "So that I should not run or have run in vain." That is [he says], "lest I should fail to preach a full gospel. For if I have preached anything less, I have run in vain or I now run in vain."

  EPISTLE TO THE GALATIANS 1.2.2

• Galatians 2:2

  That is, those through whom the commandments and gospel of God were being handed down, such as apostles and the rest. "To these men," he says, "I privately explained my gospel, which I preach among the Gentiles, so that if there was anything that they were handing on otherwise, they could correct it or could emend anything that I myself was handing on otherwise. This therefore was the cause of my going up to Jerusalem, and for this reason it was revealed to me that I should go up, so that it might be more readily known that my gospel to the Gentiles and their gospel to the Jews were the same." Now the purpose of his expounding it privately was that shame might be taken from among them, and they might communicate to one another the mysteries that they knew. Since they all shared one opinion and one gospel, what was it that he labored to persuade them of? That they should not add anything new or join anything to it. That is the cause of the present sin of the Galatians in following Judaism and the practice of circumcision, the sabbath and other things.

  EPISTLE TO THE GALATIANS 1.2.2

• Galatians 2:6

  [He means] those who have sprung from those same pseudoapostles but nonetheless "are something," that is, have undergone change and now follow the gospel. Even if they have sprung from these phonies they are now whole, for that is what it is truly to be something. "It is nothing to me," he says, "what kind of people they were before, at some past time." And he adds the reason: God shows no partiality but looks at one's mental attitude and faith. Whether one be Greek or Jew, whether one was anything, is not what God accepts, but what one is and whether one has received faith and the gospel.

  EPISTLE TO THE GALATIANS 1.2.6

• Galatians 2:9

  That is, those who supported the church were like pillars supporting roofs and other things. "These men, then," he says, "being of such quality and so great, gave me their right hands, that is, joined in friendship, peace and steadfastness and declared that they had only one gospel. In view of this accord, Galatians, you are sinning and follow neither my gospel nor that of Peter, James and John, who are the pillars of the church, when you add things that are not approved by any of them."

  EPISTLE TO THE GALATIANS 1.2.7-9

• Galatians 2:9

  "Not to me alone," [he says], "did they give the right hand of fellowship, but also to Barnabas who was my companion." He made the addition so that it should not appear that he alone had received the trust.

  EPISTLE TO THE GALATIANS 1.2.7-9

• Galatians 2:10

  When Paul and Barnabas were having these discussions with John and Peter and James, the gospel was accepted and established in the way that Paul describes. The only thing that they did not hear willingly in this dispute was that works were not part of salvation. Their sole injunction, however, was that they should be mindful of the poor. Thus they agree on this point also, that the hope of salvation does not reside in the activity of doing works for the poor, but they simply enjoin—what?—that we be mindful of the poor. Not that we should spend all our efforts on it but that we should share with those who have not what we are able to have. We are instructed simply that we should be mindful of the poor, not that we should place our care and thought upon our own capacity to hold on to our salvation by this means. Thus he is almost corrected and admonished in this matter, but this is not all Paul says. "That we should be mindful," he says, not "that we should do this" but "that we should keep them in mind," which is less than putting our work into this and fulfilling this alone. He adds that he took thought even for this matter outside the gospel that he preached, which consisted in being mindful of the poor and bestowing whatever he could upon them. In truth, indeed, no one is poor if, simply keeping faith and trusting in God, he awaits the riches of his salvation.

  EPISTLE TO THE GALATIANS 1.2.10

• Galatians 2:12

  Perhaps indeed he would at this point have kept silent about the sin that he says he reproved in Peter, for it was enough that Peter had been corrected by popular reproof and Paul's open accusation. But it is profitable and extremely requisite for this letter. He has two reasons for relating the incident. First, his own gospel was not reproved, and he himself, when he reproved Peter, heard no reproof from Peter. Next, this too, as I said, was extremely pertinent: it is because the Galatians thought that they needed to add to the principles of the gospel to obtain life … that this letter is being written to them. Hence it is very good to tell the story, because it is this very fault that was reproved by Paul in Peter and by the people also. In this way it follows that the Galatians too are sinning.

  EPISTLE TO THE GALATIANS 1.2.12-13

• Galatians 2:12

  But in what way was Peter sinning? He had not adopted this ruse to bring in the Jews, meeting them on their own terms (which Paul himself had done and glories in having done, meeting the Jews on their own terms but for their profit). Rather, the sin of Peter lay in the fact that he withdrew, through fear of those who were of the circumcision.

  EPISTLE TO THE GALATIANS 1.2.12-13

• Galatians 2:13

  What then should we understand by "their insincerity"? Even Peter and Barnabas and the other Jews had not truly gone to the length of living their lives according to Jewish practice. They even pretended to do so as an ad hoc measure, because of the fears of those around them. And therefore, he says, even Barnabas acquiesced in their insincerity.

  EPISTLE TO THE GALATIANS 1.2.12-13

• Galatians 2:17

  Suppose that we, after receiving faith in Christ, do in Christ what the Jews do. Suppose we have received faith in Christ and wish to be justified in it. Suppose we have understood that a man is not justified by the works of the law. Would we not then, by observing the works of the law, be made sinners? Then it would be the case that Christ, whom we received in order not to sin, would himself become a minister of sin. Now, when after receiving him we return to sin—that is, to the old covenant—is Christ made a minister of sin? Let this possibility, Paul says, be far from us. One ought not to think in this way and act so as to make Christ a minister of sin, when he suffered in order that sin might perish.

  EPISTLE TO THE GALATIANS 1.2.17

• Galatians 2:19

  Now it is possible to see Paul as speaking of two laws—one of Moses, the other of Christ—so that he is saying he is dead to that law, which was given to the Jews, through the law that was given through Christ … that is, "I am dead through the law of Christ to the law formerly given to the Jews." But Paul may also be seen as doing what both he and the Savior himself often do, so that he speaks of two laws because it is itself, as it were, twofold: one thing when it is understood carnally another when understood spiritually.… Thus the sense will be "For I through the law," which is now spiritually understood, "am dead to the law"—that law obviously which is understood carnally. And since this is so, "I am dead to the carnal law" because I understand the law spiritually, "so that I live to God." For what it means for someone to live to God is that he understands those precepts contained in the law not carnally but spiritually, that is, what it is to be truly circumcised and what the true sabbath is.

  EPISTLE TO THE GALATIANS 1.2.19

• Galatians 3:4

  Lest he should seem to despair needlessly, he has corrected his own reprimand by saying "if indeed it is in vain." For they could be corrected. If so, what they have suffered will not be without meaning. The meaning they will have will be perseverance in faith, the prize and the confirmation of promises derived from faith in Christ.

  EPISTLE TO THE GALATIANS 1.3.4

• Galatians 3:4

  Such a subtle comment requires patience to understand. It both negatively reprimands and positively admonishes. He reprimands them by saying "You have suffered so much in vain." At the same time he admonishes them by saying "you have suffered so much," aware that they withstood many things with fortitude when they received faith.

  EPISTLE TO THE GALATIANS 1.3.4

• Galatians 3:5

  After confirming that they have suffered and consequently that the Spirit has been given to them, he rightly goes on to ask whether God worked virtues in them from the works of the law or from the hearing of faith. "Obviously not from works," [he says], "for it was not from yourselves that any works proceeded, but you heard in faith and were attentive to faith. And for this reason God worked virtues in you; and if he worked, he gave you the Spirit."

  EPISTLE TO THE GALATIANS 1.3.5

• Galatians 3:7

  Every mystery which is enacted by our Lord Jesus Christ asks only for faith. The mystery was enacted at that time for our sake and aimed at our resurrection and liberation, should we have faith in the mystery of Christ and in Christ. For the patriarchs prefigured and foretold that man would be justified from faith. Therefore, just as it was reckoned as righteousness to Abraham that he had faith, so we too, if we have faith in Christ and every mystery of his, will be sons of Abraham. Our whole life will be accounted as righteous.

  EPISTLE TO THE GALATIANS 1.3.7

• Galatians 3:10

  From his saying "works of the law" we are to understand that there are also good works in the Christian life, especially those that the apostle frequently commends, such as that we should be mindful of the poor and the other precepts for living that are contained in this very letter. The fulfillment of all these works is the calling of every Christian. The cursed works of the law referred to here are therefore other things: obviously observations [of days,] sacrifices of lambs and other such works that they perform concerning circumcision and the choice of foods. But now the paschal feast has been consummated through Christ.

  EPISTLE TO THE GALATIANS 3.10

• Galatians 3:21

  Since God gave the law, it is not plausible that that same law should be seen as having been given against the promises. It is certainly against the promises if it embroils us in other things, namely, that we should fulfill the works required by the law and not expect from faith what is promised, that we should obtain through faith an inheritance in God. But let us see what is his answer to this. He first denies it unequivocally: "Certainly not!" That is, it is not right that God should make the giving of the law contrary to the promises.… And next he adds the reason.

  EPISTLE TO THE GALATIANS 2.3.21

• Galatians 3:21

  We have said that the law given by Moses teaches nothing but sins, admonishing us what sins are and how they are to be avoided. And Scripture draws no other conclusion but lays down all its precepts in the light of and with reference to sin.… It is not given so that life may be sought from it but is given so that by its written form it may both include all sins in its teaching and show that they should be avoided. Therefore righteousness is not from the law; that is, justification and salvation come not from the law but from faith, as is promised.

  EPISTLE TO THE GALATIANS 2.3.21

• Galatians 3:23

  The law was not empty or against the promises. How does he say it was necessary? Because it looked forward to the faith that was to be, and the promise came through faith. "First," he says, "before the law came we were under a tutor; that is, under the law as a sort of custodian and guardian we lived a life that was pure through the avoidance of and repentance for sins, so that when Christ came we, being as it were confined for the purpose of that faith which was to come, should expect his coming; and being prepared through the law, should have faith in him; and, as we avoided sin and did the works of the law, should easily be able to have what was promised from his advent, namely, faith in Christ."

  EPISTLE TO THE GALATIANS 2.3.23

• Galatians 3:25

  "That faith has come" means that Christ himself has come—for then faith arose. There began to be a time for faith to fully come and for us to believe in him in whom is all salvation, in contrast to the Jews, who did not believe [in him].

  EPISTLE TO THE GALATIANS 2.3.25-26

• Galatians 3:26

  The metaphor of inheritance refers to receiving eternal life. But how does this come about? By faith in Jesus Christ, when we believe in him, that he is the Son of God and that he himself saves us and that he has accomplished every mystery on our behalf. All these things are reported in the gospel. But what should be noticed here is that, while Paul is stating this fact, he addresses it to their persons, offering incentives to persuade them more readily. "You all," he says, "are sons of God." Before, he had said, "We are under a custodian." Now as it were he names them anew, saying "You are sons of God"—but sons from faith in Christ Jesus.

  EPISTLE TO THE GALATIANS 2.3.25-26

• Galatians 4:3

  The elements of the world were thought to have in themselves at the same time their own motions and, as it were, certain necessary consequences of the motion of other beings, such as stars, by whose revolution human life was brought under necessity. And so humans served the elements as the stars ordained and the course of the world required.

  EPISTLE TO THE GALATIANS 2.4.3-4

• Galatians 4:4

  As there is a fullness in things, so there is in times. For each thing has its fullness in a full and copious perfection that abounds in everything. Christ is the fullness of things. The fullness of times is the consummation of freedom. So that his fullness may be whole and perfect Christ collects his members who are scattered, and in this way his fullness is achieved. So in the same way the fullness of times was achieved when all had become ripe for faith and sins had increased to the utmost, so that a remedy was necessarily sought in the judgment of all things. Hence Christ came when the fullness of time was completed.

  EPISTLE TO THE GALATIANS 2.4.3-4

• Galatians 4:4

  Because he is brought forth from a woman he can be said to be made, but made for this temporary purpose: to be subject to the law.… The Galatians were to understand from this that they had fallen into error, for the Savior himself, in whom they believed, was made subject to the law though he remained the Lord of the law.

  EPISTLE TO THE GALATIANS 2.4.3-4

• Galatians 4:5

  Since the law by its precepts held people bound, as it were, only to decency of life but not to the hope of deliverance and eternity, God sent his own Son. He sent him subject to the law, that is, the law of Israel, that he might redeem those who were there and lived under the law. Now this is a great thing, that he says [Christ came] not merely to show them the way of life or to stir them up toward eternity with harsh commands but to redeem them. This is the mystery of what he performed, the redemption of all who believed in him, that they might become sons by adoption. When, therefore, such a great benefit came from Christ, nothing was to be added beside this. The law was no longer a matter of servitude.

  EPISTLE TO THE GALATIANS 2.4.5

• Galatians 4:6

  Behold the whole array of those three powers through one power and one Godhead. For God, he says, who is the Father, sent his own Son, who is Christ, and again Christ, who himself being the power of God is God, … sent the spirit of his Son, who is the Holy Spirit.

  EPISTLE TO THE GALATIANS 2.4.6

• Galatians 4:8

  Not to know God is not to know Christ, for God is known through Christ. But now, since Christ has appeared, who has taught me and has revealed God through himself—both himself as God and the Father through himself—it is no longer permitted not to know God.

  EPISTLE TO THE GALATIANS 2.4.8

• Galatians 4:9

  When he introduces the "beggarly elements of this world," this seems rather to concern the pagans, who make gods for themselves even from the elements of this world.… Since, however, the whole of his discourse and the whole of this treatise were undertaken to reprimand the Galatians for their conversion to Judaism, and all these things are to be understood of the Jews, how do we understand "you are turned again to the weak"? When therefore he says "the beggarly elements" of this world, he means those who, understanding the law carnally, have clung to the contingent elements of this world. For the flesh is always hungering. It yearns for the sustenance of food and drink and objects of desire, all of which, however, are weak.

  EPISTLE TO THE GALATIANS 2.4.9

• Galatians 4:9

  He preserves the essence of his own teaching, that those who come to Christ are the ones whom God sends and God calls, and those who know God are the ones that God knows.… For those who are known of God receive the Spirit by which they know God.

  EPISTLE TO THE GALATIANS 2.4.9

• Galatians 4:10

  So that he may be seen to say this to Jews and about Jews—that is, to the Galatians, who combine the Jews' way of life with theirs—he adds, "You observe days and months and seasons and years." … For it is one thing to observe days, as for example to rest on the sabbath, another to observe months, as for example to observe new moons, … another to observe years, another again [to observe] seasons such as fasting, the Passover, the feast of unleavened bread and other things of this kind.

  EPISTLE TO THE GALATIANS 2.4.9-10

• Galatians 4:14

  The weakness in my body was no obstacle for you, but you received me as an angel of God, that is, as a messenger, a preacher sent from God (for that is an angel of God); and you received me like Christ Jesus, whom I was preaching to you. And so you truly received Christ Jesus, if you received me as an angel of God, in the same way you received Christ Jesus.

  EPISTLE TO THE GALATIANS 2.4.14

• Galatians 4:15

  You were satisfied at the time when you received the gospel, because you were zealous at the outset. Yet now, since I do not see the finishing of the edifice, I am forced to say, "where is your satisfaction?"

  EPISTLE TO THE GALATIANS 2.4.15-16

• Galatians 4:17

  Since emulate signifies two things—one when someone emulates what he finds pleasing because it is good and another when people are emulators because they feel envy—these people, he says, emulate you in a bad way, by which he means that they are imitators through envy.… When he adds the phrase "so that you may emulate them" [meaning] "that you may follow them," he has thus used the double sense of emulation in different places, since emulation is imitation, and especially when it is also directed to what is good.… [He continues: ] "Emulate therefore better gifts—not those of Jewish law, which are not gifts and are not better; but emulate those things which are good and better gifts. That is, whatever belongs to faith and love, emulate that with regard to Christ and follow it. It is always good to emulate better things. Emulation as such is not good, but the emulation of better things is always good, and not only when I am present."

  EPISTLE TO THE GALATIANS 2.4.17-18

• Galatians 4:19

  Sons are spoken of in many senses, sometimes as by love, sometimes as by nature, sometimes as by blood, sometimes even as by religion. This is what Paul means now by "my sons," either because when the new birth occurs through faithful baptism, he who guides the baptized toward maturity or receives them when fully ready is called their father, or because when he calls them back into Christ he makes them his own sons.

  EPISTLE TO THE GALATIANS 2.4.19

• Galatians 5:1

  He had to add an exhortation that they should persevere in the same way that they had first begun to receive from him the gospel and not return to the slavery under the law. He says "stand" which is not possible for one who is under a heavy yoke. For he bows his neck submissively and therefore cannot stand.

  EPISTLE TO THE GALATIANS 2.5.1

• Galatians 5:1

  He obviously means that freedom by which our mother [the church] is free, and she obviously is free by faith. For this is true freedom, to keep faith in God and to believe all God's promises. Therefore by faith Christ has brought us back to freedom and made us free by the freedom of faith.

  EPISTLE TO THE GALATIANS 2.5.1

• Galatians 5:4

  All the virtue of the one who believes in Christ is by the grace of God. Grace is not from merits but from readiness to believe God. Therefore [Paul writes] "You have already fallen from grace if you place your justification in the law, because (for example) you serve works, because you observe the sabbath or on account of your circumcision. If you believe that you are justified by this, "you have fallen from grace and been made void of Christ." You no longer have your faith from Christ nor hope for grace for yourselves from his passion and resurrection, if you believe that justification comes from the law."

  EPISTLE TO THE GALATIANS 2.5.4

• Galatians 5:6

  Everywhere he says that faith in the gospel of Christ accords no value to rank or sex or works done with regard to the body or from the body or for the sake of the body, such as circumcision, works and other things of this kind. None of these, he says, has saving value in Christ. Circumcision is therefore vain, nor by uncircumcision do we gain value in Christ. Because we have conceived faith in him and because we have believed his promises and because through his resurrection we too rise and have suffered all things with him and rise to life with him but also through him, our faith is sure. Through this faith comes works fitting to salvation. This comes about through the love that we have for Christ and God and thus toward every human being. For it is these two relationships above all that set life straight and fulfill the whole sense of the law. They contain all the commands in the Decalogue—if it follows necessarily that he who keeps faith will also keep love, since these two fulfill all the precepts of the law of Christ.

  EPISTLE TO THE GALATIANS 2.5.6

• Galatians 5:9

  All leaven corrupts the bread, and the corrupted bread is flour. When the mass of flour is left, it sours, and then comes the leavening. Now when a small amount of the leaven is put into the mass, the mass is corrupted. "You," he says, "must be unleavened bread. Therefore that little addition of yours, which you thought a small amount, namely, your observing of circumcision and the rest, because it is corrupt, corrupts the mass of o ur gospel. If so, you do not have full hope in Christ, and neither does Christ regard you as his own or people whose hope depends on him. For it is faith that sets free, and, as I have said, he has no faith who hopes for any sort of help apart from Christ, even along with Christ."

  EPISTLE TO THE GALATIANS 2.5.9

• Galatians 5:14

  The whole work of the law is fulfilled by this one command: love. For one who loves another neither murders nor commits adultery nor steals.… Now Paul himself adds a text: "You shall love your neighbor as yourself." But we ought to understand by "neighbor" every human being and then constantly view Christ as our neighbor. "And you too must love one another but in the spirit." Here he now seems, as if neglecting the previous question and discussion, to urge them to avoid discord. And this can happen if you love one another in the Spirit, not in the flesh nor for the works of the flesh nor in natural observances. For he who loves another feels no envy, nor steals from another, nor despises or abuses him.

  EPISTLE TO THE GALATIANS 2.5.14

• Galatians 5:16

  The whole essence of the gospel is to think according to the Spirit, to live according to the Spirit, to believe according to the Spirit, to have nothing of the flesh in one's mind and acts and life. That means also having no hope in the flesh. "Walk, then," he says, "in the Spirit"—that is, "Be alive. If you do so you will not consummate the desire of the flesh. You will admit into consciousness no sin, which is born of the flesh."

  EPISTLE TO THE GALATIANS 2.5.16

• Galatians 6:7-8

  Some Galatians, who thought that they ought to adopt the Jewish way of life, so as to observe the sabbath and undergo circumcision and do other things of this sort in their carnal understanding, could have hope in the flesh and from the flesh. Anyone, therefore, who has hope in the flesh and sows his own hope in the flesh will have a harvest from the flesh, that is, fruit from the flesh. But what fruit? Corruption, he says; for indeed the flesh is corrupted, and this is its end, that it grows corrupt and putrid. It perishes and dies. All things, then, that are of the flesh grow putrid and suffer corruption.… Therefore it is better to have hope in the Spirit, so that we may have hope [in what comes] from the Spirit: the hope and the fruit of the Spirit. This is what it means to sow in the Spirit—eternal life. For this present life indeed is life but not life eternal. But the one who lives here in the Spirit and acts according to the Spirit and does nothing corrupt sows for himself eternal life. And this will be his harvest, that on departing he will receive eternal life.

  EPISTLE TO THE GALATIANS 2.6.8

• Galatians 6:7

  He adds another principle which is generally stated but is relevant to what he said above to prevent their following anything beside the gospel (that is, adding also a legalistic way of life and works). Do not err, he says, for all those things which are grounded apart from the gospel are error-prone. And he has added the force of necessity to his precept: "God," he says, "is not mocked." He does not say, "God knows all," lest they should hope for some sort of cheap pardon for their error or for something that might be hidden. Rather "God is not mocked," and Paul clarifies what will happen to those who err and those who hold fast to worldly life.

  EPISTLE TO THE GALATIANS 2.6

• Galatians 6:9

  It is not enough that we do good; for our goodness will not be recognized straight away by God if we do good, but only if we "do not grow weary in doing good." Many begin, many in a way persevere, yet later they give up, either tired or led astray. He justly warns them that they should not grow weary in any way, lest by their weariness they leave off what they began when they began to do well.

  EPISTLE TO THE GALATIANS 2.6.9

• Galatians 6:10

  He gives the strongest possible imperative to well-doing: time is short. Life is quickly reaching its term. The end of the world is at hand. "As we have opportunity" means either while we have our own life or while there is life in this world.

  EPISTLE TO THE GALATIANS 2.6.10

• Galatians 6:10

  Hence we are to work, and we are to work good and to work it to all so that there is no partiality toward persons. We are to do nothing except do good and good to all. For indeed if love edifies and every person is beloved, then every good that we work we ought to work on behalf of all.… However, he makes the distinction that the good that we work on behalf of all is to be worked most of all on behalf of the household of faith, that is, those who have come to believing trust in Christ and God. He comes to the climax of his argument in urging this. It was particularly germane to the Galatians. For they, by making certain additions to faith from Judaism, were not acting out of faith. They believed that they would gain fruit from works and mere ritual observance. Therefore he adds, "Let us above all do good to the household of faith, because they have adopted faith in the gospel only, that is, in Christ and God."

  EPISTLE TO THE GALATIANS 2.6.10. 17

• Galatians 6:14

  When Paul writes that the cross is glory, he means obviously "the cross of our Lord Jesus Christ." When in that mystery his body hung from the cross and in it crushed the power of this world, the whole world was crucified through him. In the cross he identified with every person in the world. In doing so, he made everything that he suffered universal, that is, he caused all flesh to be crucified in his death. Therefore I too am fixed to the cross and to the world. I means the one who was living carnally, whose thoughts were of the flesh. Such a one is now "nailed to the world," that is, the worldly things in him are subjected to death.

  EPISTLE TO THE GALATIANS 2.6.14

• Galatians 6:17

  Paul's point is this: "All that Christ experienced on the cross—the imprint of the nails, the spear thrust in his side, the other marks of the crucifixion—I bear in my own body. I too have suffered. Therefore you too ought to endure much—indeed all—adversity, since you will be with Christ if you suffer with Christ and begin by your own act, in the face of adversaries, to suffer what Christ suffered." Through these words Paul reveals what he himself was suffering, how much he shared with Christ and what we also ought to suffer if we wish to live in Christ.

  EPISTLE TO THE GALATIANS 2.6.17