Oecumenius

In his own words on Galatians

• Galatians 1:1

  Immediately the being of a disciple of men is destroyed. For he says, "I am an apostle, not having been commissioned by men, nor through a man, but through Christ himself I came to this work." "but through Jesus Christ and God the Father." Notice here the preposition διὰ, that is, through, is applied to the Father and the Son, and the Son is named first. "who raised him." This has been said concerning the honor given to the Father, and because of the weakness of those who hear. "from the dead." At the opportune time he remembered the Lord's economy [οἰκονομίας] and death, so that, having reminded of the benefits of Christ, he might in that way persuade them no longer to cling to the law but to Christ.

  Commentary on Galatians

• Galatians 1:2

  "and all the brothers with me." For what reason does he now mention all the brothers together? Because those who were accusing him said that Paul alone was now forbidding circumcision; therefore he wishes to show that there are many allies to him in such a teaching. "to the Churches of Galatia." See the mark of anger. For he did not say, as was customary, "to the Beloved," or "to the Sanctified," or at least "to the Churches of God," but "of Galatia."

  Commentary on Galatians

• Galatians 1:3

  — [CHRYSOSTOM] "grace to you." For since they were in danger of falling from grace because of the circumcision, he prays this for them. He also says, "and peace." For they had been at war with God, by the observance of the ritual precepts. "from God the Father." Where do you have, he says, the right to call God Father?" Is it not from baptism? Why then do you oppose the law?

  Commentary on Galatians

• Galatians 1:4

  "who gave himself." Behold, he gave himself; therefore, when you hear that he has been given by the Father, perceive the Father's good pleasure. "to deliver us from." He gave Himself for our sins, blotting out the former things and preserving for the future. He says, "to deliver us from the present evil age," that is, from evil actions and a corrupted life: for he calls this an evil age, not the time itself or the day: Not at all. For we also are accustomed to speak accordingly when something unexpected has happened to us: "I endured an evil day." "of the evil age." By saying "the present evil age," he showed that evil is not uncreated, nor eternal, but temporary. "according to the will of God and our Father." For since they said that one ought not to abandon the law which had been given by God, he likewise showed that it was the Father's will that they should believe in Christ. For according to the will of the Father the Christ gave himself. You see that there is nowhere a command of the Father to the Son, but only harmony. Again, having said "our Father," he reminds us of baptism. What then do you have of the law?

  Commentary on Galatians

• Galatians 1:5

  "to whom be the glory forever and ever." Reflecting on the indescribable benefits of God through the things said, he finished his speech in doxology. For he could not express them.

  Commentary on Galatians

• Galatians 1:6

  Two sins: transferring blame, and doing so quickly, as if deceivers needed no time. Observe carefully. Since they thought to appease the Father by holding to the law, he showed that one who departs from Christ and the Gospel also departs from the Father. For the Father himself, he says, has called us to the grace of his Son. For the Son bestows remission by his blood, by grace and not by merit, for the Father calls to this; truly the Spirit consents. Indeed, it is a common benefit toward us of the holy and blessed Trinity. "to a different gospel." For they called their deception a "gospel", persuading the Galatians to observe things like Sabbaths and circumcision, using the name as bait.

  Commentary on Galatians

• Galatians 1:7

  "Not that there is another gospel." Which is to say, he declares, only one thing, and there is no other besides this. Unless, then, some of you are troubled, wishing to pervert you and to distort the gospel of Christ.

  Commentary on Galatians

• Galatians 1:8

  "But even if we or." So that no one may say that he composes his own preaching out of vainglory, he first accurses himself, if indeed he were willing to alter anything in the Gospel. "an angel from heaven." Do not say to me, he says, Peter and John and James, but even if the powers above were to pervert the Gospel, let them be accursed. And these things, he says, not as if something different from what others proclaim about Peter (for neither are the powers above) but wishing to stop the mouths of the deceivers who, by means of the office surrounding Peter, were deceiving them. "contrary to what we preached." The phrase "to what" indicates the extent, however small, of the preaching.

  Commentary on Galatians

• Galatians 1:9

  So that they may not think I have said these things out of anger, as if not truly believing them, he adds the verb second.

  Commentary on Galatians

• Galatians 1:10

  "For am I now persuading," as if this has been judged and established with him. "am I now persuading people, or God?" Then, that they may not suppose that he wishes to persuade them and proclaim different things to others (for those who deceive him accused him, that to some he proclaims circumcision, to others something else) and that they might fall away as if being flattered, he says: "Or am I seeking to please people?" I do not say these things to flatter and please you, he says. For if I were seeking to please people, I would also be opposing the Judaism, and friends and kinsmen, and would not have run to Christ abandoning all.

  Commentary on Galatians

• Galatians 1:11

  Paul wishes to show them that he did not receive the preaching from men, but from Christ himself. "is not according to men." For it is according to God, that is, according to a revelation from God.

  Commentary on Galatians

• Galatians 1:12

  He says, "For I neither received it from man." For this is what his slanderers were saying about him: that Paul received the preaching from men, not, as those supporting Peter claimed, from Christ. Therefore they said: He ought not to be trusted.

  Commentary on Galatians

• Galatians 1:13

  "For you have heard." Then since the Galatians did not know of the revelation which had been given to Paul by Christ, he wishes, in order to show that he was formerly a persecutor and now suddenly transformed, which, unless some divine vision had been granted to him, he would by no means have been so suddenly transformed; so that, having been convinced by this, they would not despise him as a disciple of Christ. "my former way of life." They would not, however, have heard from Palestine to Galatia, unless he was a very great persecutor. — [SEVERIAN] "in Judaism." What need is there for conduct within Judaism? But let him show one thing, that it works not by deception but by truth. For not having rejected the law did he flee from grace (for he vindicated it), having found that which was more perfect, he departed from the law. — "tried to destroy it." I was not only pursuing it, he says, but also resolved to overthrow and annihilate it. For this is the meaning of, "tried to destroy it."

  Commentary on Galatians

• Galatians 1:14

  "And I advanced." I advanced in the persecution of the churches, that is, I continually strove to make it more severe. I advanced and was honorable on that account among the Jews. What then is the reason that they suddenly took up arms against me, those who honored and loved me? Nothing else, he says, but the revelation of Christ. "being more exceedingly zealous." I advanced, since I had once been exceedingly zealous for my ancestral traditions. Therefore, he says, I never did the things I did from boastfulness, but from zeal for God, even though mistaken. If then I did not even then act from boastfulness, how could I now, after coming to the knowledge of the truth, preach falsehood to please men rather than those things I received from Christ?

  Commentary on Galatians

• Galatians 1:15

  If from his mother's womb he was restricted against preaching and was restrained, for some entirely divine privilege the intervening time was allowed, so that his sudden change might strengthen many. "and, having called me by his grace." He was indeed called as a vessel of election; yet he says that he was called by grace, as if to say: the Lord has called me by grace, though I am unworthy and unsuitable.

  Commentary on Galatians

• Galatians 1:16

  "reveal his Son." The Father, he says, called me to the revealing of his Son. He said, "in me," wishing to show that he had learned not only by word but also by mind and heart, as into the inner person in whom knowledge has taken up residence. "that I might preach him." Do you see that the Father who called and revealed his Son to him himself ordained Paul to be a preacher and apostle? — [PHOTIUS] How then, he says, did I receive and learn the preaching from men? Immediately I did not turn aside to ease and luxury, nor, thinking myself to have achieved something great, fall into slackness and neglect, but I made the course of the Gospel demanding. Therefore, it was. I no longer valued seeing relatives, or a house, or acquaintances, or homeland, but leaving all behind (for in these matters I am not inferior to those concerning Peter and John), I immediately ran into Arabia and to Damascus and to the preaching. "I did not immediately accord with flesh and blood." Paul says that he did not go into discussions with the apostles about the preaching, being satisfied with the divine revelation. But he says this to show that he had not learned preaching from the disciples, but from Christ himself. For those who slandered him were saying that he was a disciple of men, not of Christ.

  Commentary on Galatians

• Galatians 1:17

  [PHOTIUS] Paul said this more clearly, showing that he was not taught by the apostles but by Christ himself. He did not, he says, go up to Jerusalem to see the apostles before me and to learn anything from them. For he did go up to Jerusalem from Damascus, as the Acts indicate, (Acts 9:2) but not to be instructed, rather to preach Christ himself and to teach the faith. For just as he says he went into Arabia preaching and then again into Damascus, so likewise to Jerusalem. "but I went into Arabia." When it was recounted concerning the towns to which he had gone, the remarkable deeds that had been done there by him fell silent, because they were of great modesty of spirit.

  Commentary on Galatians

• Galatians 1:18

  After three years, however, from the beginning of my preaching and teaching I returned to see Peter, I went up to see Peter, not to learn anything from him. For I was then preaching and proclaiming the gospel. "to visit Peter." See the humility. After so many and such great struggles he withdrew so that he might seem to be inferior to Peter. But so that he might remain honored as well, it was done on account of the honor which he conferred upon Peter. He said, "I stayed with him," yet I was not taught."

  Commentary on Galatians

• Galatians 1:19

  "I did not see any other of the apostles." How could one who had not seen anyone have learned from them? "the brother of the Lord." James was not the brother of the Lord, but he was thought to be, yet in order to lift him up he calls him the brother of the Lord.

  Commentary on Galatians

• Galatians 1:20

  "I tell you before the Lord that I am not lying." Do you see how he strives with this statement? For he even risked not being credible with regard to the proclamation, as being a follower of men and not of Christ.

  Commentary on Galatians

• Galatians 1:21

  "into the regions of Syria." After seeing Peter, the way to the Gentiles was again kept. He says toward the regions of Syria and Cilicia; for he had been sent to those places.

  Commentary on Galatians

• Galatians 1:22

  "I was unknown." Therefore, he says, I did not preach to those who had believed from the circumcision that they must be circumcised (for this is what the slanderers said, that he proclaimed circumcision to those who believed from the Jews); therefore I did not preach, he said, since they did not know from the beginning. Or therefore. — [PHOTIUS] From Peter I did not learn; I only saw him. From James I did not learn; for I only saw him as well. I did not see any other of the apostles. But not from some other humbler and not so prominent person? And how does it stand that I learned this from those who have not even seen my face? For I was unknown in appearance to the churches in Judea. For the others were in need of instruction, but they did not teach. Therefore, I did not learn it from a man. — "to the Churches of Judea." To the Churches around Syria and Cilicia, to those of the Jews who have turned back to the Lord. For this is what "in Christ" signifies.

  Commentary on Galatians

• Galatians 1:24

  — [PHOTIUS] "and they glorified God in me." He did not say, "They praised me," or "They glorified me," but, "they glorified God," he says. For all that which was in me, he says, was of God's grace. "in me," that is, on account of me. "glorified God in me," not this or that teacher, but God himself. He was the one who revealed to me and taught the preaching.

  Commentary on Galatians

• Galatians 2:1

  Regarding the first, Peter stated the cause; regarding the second, the revelation. "with Barnabas, taking Titus along also." These Paul was bringing as witnesses of his own preaching.

  Commentary on Galatians

• Galatians 2:2

  "I went up by revelation." And why, for that reason, did he not entrust them at the outset, but only after so many years? Since many, seeing those around Peter permitting circumcision while Paul did not permit it, were scandalized as though there were disagreement in the preaching, the Holy Spirit revealed to him his ascent to Jerusalem, so that those who were being scandalized might be persuaded that there was no disagreement in the preaching, but rather a dispensation in favor of permitting circumcision. "and I laid before them the gospel." This is, I have shared, I have taken counsel with them. "which I preach." Apart from circumcision. "but privately." Since those of the Jews who had believed in Jerusalem were being offended if anyone forbade circumcision, and Paul's preaching removed it, so that it might keep them from being scandalized, he entrusted the preaching to them privately. [PHOTIUS] Why privately? So that, without drawing attention first of all, I might not scandalize those newly converted by circumcision, and therefore absolutely prepare them to fall away from the faith of Christ, and destroy my course, and show my struggle and my zeal to have been in vain. For how is it not vain to run and have run, when, running to save, I again destroy others through thoughtless exactness? How then now, and publicly I am convicted; that it was progress, and that even certain principles dared to shape the administration. Or the "for fear that" may also be said as a question, as a confirmation of the fact that I do not run or have run in vain, but that I acted in all things with safety and foresight. [end of the excerpt by Photius] "To those who seemed." The phrase, "to those who seemed," does not deny the existence of the leading men around Peter, but rather, as one might say, to those who are something, to those who are foremost. "in case I might be running or had run in vain." For not that I might learn, "in case I might be running or had run in vain," or that I ran (for I knew from the revelation of Christ the exactness of the preaching); but that those who cause rebellion, implying the men around Peter, might learn that I do not run or have run in vain.

  Commentary on Galatians

• Galatians 2:3

  "Yet not even Titus, who was with me and a Greek." He says "who was with me" and "a Greek," that is, uncircumcised. Therefore, being uncircumcised, he was not compelled by the apostles to be circumcised, which would have been a criticism, nor did they preach circumcision to the men around Peter; yet, out of accommodation to the believing Jews from Israel, they consented to circumcision. In another way. [PHOTIUS] Not even Titus, he says, although evidently born of a Greek linage, did the apostles compel to be circumcised, although seeing also the false brothers present. For the "Yet not even" must be understood from the preceding section, as in "Yet not even Titus was compelled." He says, "to be circumcised." Not on account of the unpleasant false brothers. What then? Because we circumcised Timothy, will he make that a reason against the false brothers? We did not circumcise him on their account, God forbid! But in order that he might win those who were being scandalized by reason of weakness. For towards the weak one must yield in order to the gentle treatment of the difficulty; but towards those moved by hatred and wicked purpose, not even the least compromise. For these, not only do they not need a cure, having fastened upon them every remedy of the passion, but they seek to fill their neighbors with their own disease. Therefore, "toward whom we did not even for an hour," (Gal. 2:5) as the divine Paul declares. [end of the excerpt by Photius]

  Commentary on Galatians

• Galatians 2:4

  Not because there were false brothers present, that is, pretend Christians, did the apostles compel Titus to be circumcised, which would have been a sign that Peter and his followers did not approve of circumcision. But there were certain false brothers in the appearance of brothers or Christians, preaching circumcision: not like Peter with the others out of accommodation and a certain allowance, but defending the matter as though it were a law. And the apostles tolerated this only with the Jews; those men even imposed circumcision among the Gentiles. For these were the Galatians who were causing disturbance. Nor, therefore, when they were present, he says, those whose work it was to preach circumcision, was Titus compelled to be circumcised. "who had secretly come in." He says the false brethren slipped in secretly, seeking to spy upon our freedom in Christ, that they might again subject us to the yoke of the law and to Judaic observances. For by not submitting to them he calls it freedom. See also how he showed them to be enemies, and entered as spoilers of the faith, first by saying, "who had secretly come in," indicating their secret and dangerous entrance, and by saying, "to spy." For he who spies does so with harm and deceit in mind. And, "in order to enslave us," he says. For indeed Peter and the other apostles allowed circumcision in order gradually to avoid the bondage of the law, whereas these imposed it so as to drive others into bondage.

  Commentary on Galatians

• Galatians 2:5

  "toward whom we did not even for an hour yield in submission." Therefore, he says, we did not yield to them in submission, so that the truth of the Gospel preached by me to you might remain unshaken and firm. But what is its truth? "The old things have passed away; behold, all things have become new in Christ." (2 Cor. 5:17) And that for those who are circumcised, Christ will profit nothing. "in submission." He did not say, "To teaching," but "in submission," indicating that they seriously sought to submit themselves and to be again enslaved to the law.

  Commentary on Galatians

• Galatians 2:6

  If Paul explicitly said that they tolerated circumcision for reasons of convenience, the believing Jews who rejoiced in circumcision would have departed from them, because they did not accept circumcision in truth, but out of convenience and arrogance. Therefore Paul does not now reveal the usefulness. Otherwise he manages the argument so as to counter those about Peter, saying, "they will give an account of what they preach to God"; (Rom. 14:12) and this is because of their weakness. [PHOTIUS] "who seemed to be." From those who seem to be great, those around Peter, whatever they once were, whether pleasing God or not, because of accepting circumcision, I, he says, do not differ. For I know that each will give account to God, and not even God will make them ashamed because they are leaders. "God shows no partiality to a person." This, however, has been said, has been defined above. [end of the excerpt by Photius] "whoever they were." He also indicates they already having ceased to admit circumcision for reasons of stewardship. For he did not say, "What sort some of them are," but, "whoever they were." But in this respect, he says, what they do is no different from theirs, for having once heard my preaching they neither added to it nor took anything away; and they seem to be such as those around Peter, whom Paul mentions as great and notable.

  Commentary on Galatians

• Galatians 2:7

  "on the contrary." Not only, he says, did they not correct anything concerning my preaching, but on the contrary, they praised it. And this arrangement is as follows: "on the contrary, knowing that I had been entrusted with the Gospel of the uncircumcision," the rendering with much, they say, "They gave me and Barnabas the right hand of fellowship." (Galatians 2:9) This, then, is to correct the opposite, namely to take the right hand, which was a sign of receiving their proclamation. "the Gospel of the uncircumcision." As in the case of the uncircumcised nations. See how Paul equates himself to Peter. For this one indeed needed favor, so that he might appear credible to the Galatians.

  Commentary on Galatians

• Galatians 2:8

  [PHOTIUS] "just as Peter." If Paul said that those around Peter practice circumcision for reasons of convenience, he would seem even to allow this himself, and therefore by cooperating all the more he would have been shown to be for those with whom he had a quarrel. He says, For if Peter does well by permitting it, why should you not as well? And why do you bitterly reproach what you call stewardship? Let it act and do not rebuke, and call it whatever is dear to you, whether stewardship, or doctrine and exactness. These things they might also have considered and said to Paul, if he spoke according to economy when he accepted those about Peter undergoing circumcision. For a soul alarmed about something, taking hold of a small and accidental pretext, grows more attached to it and is entangled with it. Therefore Paul very wisely altogether keeps silence about the matter of economy, but sharply attacks the action, and as if censuring those who had conceded it he rebukes them, so that by the severity of his warning concerning that matter he might dismay and correct those who truly were transgressing. Therefore he does not cease to call them, even though they seem guilty, hypocritical, and not rightly walking, so that only the preaching of Christ may be confirmed. Therefore they encouraged one another for the sake of the preaching, and were bound by such a bond that, if it should happen, by each accusing the other the preaching of the word might be strengthened. And so that you may learn this precisely, observe: Paul, through his letters, reproves Peter; and Peter, through his letter, praises Paul, and bears witness that the letters are full of the wisdom and grace of God, and that the unlearned do not understand the hidden mind in them, but rather pervert it and cry out. Moreover, Paul, speaking these things about Peter for the sake of the preaching, far more clearly surpasses and honors him. For what is it but an insult, to seem and not to stand firm, to be under the denunciation of Christ? [end of the excerpt by Photius] "of the circumcision," that is, of the Jews.

  Commentary on Galatians

• Galatians 2:9

  "And recognizing the grace." He presents as witnesses to Peter those about whom the grace was given to him. "who were thought to be pillars." They are, Paul says, pillars of the faith, esteemed by all. "They gave the right hand." Because the doctrines are common, and because they made us sharers with themselves in the declaration. For this reason they also gave the right hand, indicating that they approve of our preaching, he says, because it is the same as theirs. "that we should go to the Gentiles." That we might go to the Gentiles, he says, while they preach among the Jews.

  Commentary on Galatians

• Galatians 2:10

  "only that we should remember the poor." The preaching, he says, passing round, we hold the poor in common. These, however, were those seized from among their own tribesmen who did not believe, because of their faith in Christ.

  Commentary on Galatians

• Galatians 2:11

  There was no dispute or condemnation in Paul's opposing Peter, but a matter of far-sightedness. For since, through accommodation, those around Peter in Jerusalem tolerated circumcision, wishing gradually to lead the Gentile converts from the Jews to completion, when Peter came to Antioch, while none of the Jews there were yet believers, he used to eat without distinction with those who believed from the Gentiles; but when they arrived, so as not to scandalize them, being still weak, he withdrew and ceased to eat with them. The cause of this, as has been said, was the weakness of those people. And that Paul acted openly, but not to oppose Peter privately, was a matter of far-sightedness, so that when the believers from Judea saw their teacher Peter accused openly, they might perceive whatever was not in accord with the uncircumcised and not combative, and know that the observance of the law after faith was no longer necessary but was merely a ploy to entrap Peter. That this was managed therefore, Paul plainly entered into argument with Peter, so that the believers from the circumcision, hearing, would turn from the observance of the law; for if the anger were genuine, he ought to have argued with them privately. In another way. [OECUMENIUS] Eusebius Pamphili, in the Ecclesiastical History shows that the Cephas mentioned is not Peter, but a namesake of his, one of the seventy. And the argument is reasonable. For Peter would not again have needed to retreat, who had already defended this matter in Jerusalem and, having persuaded everyone when he ate with Cornelius, had caused some of those of the circumcision to be scandalized, and had also said, "Truly, brothers, I perceive that God shows no partiality, but in every nation the one who fears him and works righteousness is acceptable to him." (Acts 10:34-35) For he was not the one who said these things. But if he had acted therefore contrary to the beginning of his preaching, and had convinced everyone that he had not acted wrongly, the Spirit leading him to this, how would he now, after such a long time, after giving Peter the proof of his own virtue, have again needed such a kind of management? And as for the fact that he was judged, you may also think in this way: "It has happened to me," he says, as a pretext for opposing him face to face and refuting him, nothing else, or that he had been previously judged by the Jews concerning eating with those uncircumcised when he ate with Cornelius. For if he had not been beforehand judged there by those who were scandalized, he would not now have been admonished. And if he had not been admonished, there would have been no need either of a rebuke or of the face-to-face opposition. But what profit is the face-to-face opposition at all? [OF THE SAME] Because he made it timely to be spoken before the Jews, that "We are Jews by nature, and not sinners from the Gentiles," (Gal. 2:15) knowing that no one is justified by works of the law, but only through faith in Jesus Christ, and we also believed in Jesus Christ in order that we might be justified by the faith of Christ, and not by works of the law, because these things were said before all, there arose a personal opposition. For if indeed there was any fault, he ought to have reproved and corrected it privately, the Lord saying: "If your brother sins, rebuke him privately." (Matt. 18:15) If he refuses, then bring others and the church. [end of the excerpt by Oecumenius] "he was clearly in the wrong." Peter was in the wrong, not by the truth nor by Paul who knew the allowance, away with that! but by those ignorant of the administration and thinking he was acting hypocritically because of the matter: that when the believing Jews were absent he used to eat with the Gentiles, but when they were present he no longer did so. And you know what has been written concerning Cephas.

  Commentary on Galatians

• Galatians 2:12

  "from James." James, who is called the brother of Christ, served as bishop of Jerusalem. From him therefore those sent forth came who had believed from among the Jews, still observing the law. "he began to draw back and separate himself." From the association with the Gentiles, of course. And the phrase "fearing those" does not mean that he feared they might do him harm, but that he feared so as not to, having been scandalized, they might fall away from the faith.

  Commentary on Galatians

• Galatians 2:13

  "joined him in his pretense." He calls the thing itself a pretense, so that the hidden arrangement would no longer benefit those who believed because of circumcision. "and the other Jews." For there were also other believers from the circumcision in Antioch, who themselves, he says, separated themselves from those of uncircumcision because of those who had come from James.

  Commentary on Galatians

• Galatians 2:14

  In what sense has it been said, "joined him in his pretense," (Gal. 2:13) likewise also, "not walking straight," it was said. For he does not wish to reveal the arrangement. "according to the truth of the Gospel." For the truth of the Gospel is not to circumcise nor to withdraw from those faithful from uncircumcision. "For there is neither Jew nor Greek." (Gal. 3:28) "I said to Peter before them all." You see that for this reason he scolded Peter before all, not to condemn Peter, but so that he might benefit those of the circumcision, as has been said before. "If you, being a Jew." But he did not say it openly to the followers of James; "Imitate your teacher living as a Gentile," that is, quietly. For this is constructed from the speech addressed to Peter. "why do you compel the Gentiles?" Which, he says, you do not do, nor compel others to do. But why did he not say: Why do you compel those who are of the circumcision to Judaize? since he was speaking because of them, and the sequence of the discourse was such that it could have been said so. Yet he spoke in this way so that he might seem to care for his own disciples, namely those who were of the Gentiles, for fear that the arrangement for which the rebuke existed be revealed.

  Commentary on Galatians

• Galatians 2:15

  "We who are Jews by nature." Instead of "from above and from ancestors." "knowing that a person is not justified." Having fulfilled what accords with Peter's opposition, he now turns to the subject at hand, slightly criticizing circumcision, and asserting that the law cannot be held as able to save. And these things, he says, are according to Peter. But we, being Jews by nature, that is, not converts (for this is what is meant by "not sinners of the Gentiles"), since we have recognized that it is not possible to be saved through works of the law (for there is, he says, great exactitude demanded there), have put our trust in Christ, expecting to be saved through faith in him. These things are fittingly spoken both to Peter and to the Galatians.

  Commentary on Galatians

• Galatians 2:16

  "knowing that a person is not justified." Having fulfilled what accords with Peter's opposition, he now turns to the subject at hand, slightly criticizing circumcision, and asserting that the law cannot be held as able to save. And these things, he says, are according to Peter. But we, being Jews by nature, that is, not converts (for this is what is meant by "not sinners of the Gentiles"), since we have recognized that it is not possible to be saved through works of the law (for there is, he says, great exactitude demanded there), have put our trust in Christ, expecting to be saved through faith in him. These things are fittingly spoken both to Peter and to the Galatians. "by works of the law." Because of the resentment felt toward him. "For by works of the law no flesh shall be justified." The things necessary to the law, and those taught by nature, are for example, "You shall not commit adultery, You shall not murder, You shall not steal," and the other similar precepts. (Ex. 20:13-15) But matters concerning the Sabbath, and circumcision, and leprosy, and gonorrhea, and sacrifices, and sprinklings, were particular to the law. For nature did not instruct concerning these things. These, then, he calls works of the law. Of these, transgression is sin, and observance is not the accomplishment of perfect righteousness. For these are riddles of other peoples, yet even for the Jews they fitted the occasion. Concerning these the divine Apostle said, "For by works of the law no flesh shall be justified."

  Commentary on Galatians

• Galatians 2:17

  "If, seeking to be justified in Christ." If, then, wishing to be justified through Christ, we have been found sinners by abandoning the law, he says, has Christ therefore become a promoter of sin to you? Do you see how by pushing to an absurd conclusion he exposes the law? If then you hold to the law and wish also to be justified through Christ, you are found sinners in abandoning the law. Has Christ therefore advocated this? By no means. The absurdity has been removed by the refutation of the proposition.

  Commentary on Galatians

• Galatians 2:18

  We have nullified the law by allowing it, and have run to Christ. If then we seek to establish it again, we make ourselves transgressors in that we attempt to set up again what was dissolved by us. But observe his sense: those men thought themselves transgressors because they did not keep the law; he shows that they are transgressors because they hold to it. "I consider myself a transgressor." For by once more obeying the law, I show that as a transgressor I first permitted myself, and I believed in Christ.

  Commentary on Galatians

• Galatians 2:19

  "Yet I." I, he says, persuaded by that law itself, made myself dead to the law. For the law announced Christ to me, and to him indeed I am dead (for I no longer live according to that one), but I follow the doctrines of this one. "through the law died to the law." Or, I died to the Mosaic law through the law of the Gospel. How then shall I, being dead and lifeless toward it, keep it? Or by its law, and the burdensome observances in it, I have become dead in regard to sin through it. Therefore is the one who killed it worthy of being observed? "that I might live for God." That is, the immortal and ageless life.

  Commentary on Galatians

• Galatians 2:20

  "With Christ" I have been crucified together through baptism. The law, therefore, killed what was upon it, but Christ gave life. How then shall I keep the law? "I no longer live." Through the following constitution, by which his limbs were paralyzed. "For you have died," he says, "to the members of you that are on earth." (Col. 3:5) "Christ lives in me." Acting, he says, as master, becoming all things to me himself; and in this he lives in me, that nothing may become from me of those things that do not seem to him. "I now live in the flesh." And not only, he says, do I live the spiritual life through Christ, but also the earthly life. How? Being under condemnation because of the law, we were about, he says, to die carnally as in the Flood. But Christ made us to live, having redeemed us from the curse of the law. Therefore not only the spiritual life, but also the earthly life was granted to us through faith in Christ. How then do we return again to the law? "and gave himself up for me." He makes it a common property, showing that each one must acknowledge such great grace to Christ, as if he had become man for him alone.

  Commentary on Galatians

• Galatians 2:21

  "I do not nullify the grace." As those who still observe to the law are now nullifying the grace through Christ. To nullify is to disbelieve, to despise, to mock. Do you see where he led the argument? "For if righteousness comes through the law." For if, he says, the law is able to save and to justify, Christ died in vain. For this reason he delivered up himself, as if the law had no power, so that he might save by his death. If indeed the law were saving, the death of the Lord would be unnecessary.

  Commentary on Galatians

• Galatians 3:1

  Having shown himself taught not by men but by the Lord, Paul now teaches with greater authority, making a comparison between the law and faith. And he calls them foolish. For indeed it is foolish to abandon Christ and hold to the law. "Who has cast a spell on you?" He did not say, "Who has deceived you?" so that insult would not be joined to insult; but, "Who has cast a spell on you and envied you?" showing that they had previously been doing things worthy of envy. "to whom Jesus Christ was publicly portrayed as crucified before your eyes." And indeed he was crucified in Jerusalem. How then does he say, "Which is before your eyes and among you"? He shows the power of faith, and that you see things afar off. But because it was previously proclaimed he said, that is, through the written proclamation of the Scripture, as if he were saying: The proclamation has painted the cross for you, but you with the eyes of faith as if present have seen it. — [THEODORET] For you have believed in this way: having seen the very cross of Christ. [end of the excerpt by Theodoret] —

  Commentary on Galatians

• Galatians 3:2

  "I only wish to learn this from you." Since, he says, you do not pay attention to so great a privilege, I will say something brief to you. Did you receive the Holy Spirit through the works prescribed by the law, and perform so many powers and signs, or through faith? Since you were not under the law but were esteemed to be in the Spirit, how then, having abandoned faith, do you again submit yourselves to the law?

  Commentary on Galatians

• Galatians 3:3

  He says, "Are you so foolish," because, as time has passed, you are running backward. For having begun to be perfected in the Spirit (for this is in general), now you are being perfected in the flesh. For they were being perfected in the Spirit, performing signs, but were being circumcised in the flesh. See, he did not say, "Be perfected," but, "you are being perfected," indicating that, like sheep, they were receiving circumcision, neither knowing nor suffering. "now you are being perfected in the flesh." He indeed spoke of the Spirit as grace, but of the flesh as conduct according to the law.

  Commentary on Galatians

• Galatians 3:4

  "you suffered so much in vain." Many had been tempted while struggling for Christ. Therefore he says, "you suffered so much," therefore, "in vain." For if you are circumcised, you have in vain lost those things; then, for fear that he plunge them into despair, he says, "if indeed in vain." For if you wished to be restored, it would not be in vain. — [PHOTIUS] "if indeed in vain," but not without loss. For it is without reason to neither take up nor set down anything. But the one who began in the Spirit, and because of this having fallen into many trials, then being changed, not only suffered without reason what he suffered, but also to his disadvantage, having lost what belonged to him, suffered because of the tribulations for Christ and the temptations. [end of the excerpt by Photius] —

  Commentary on Galatians

• Galatians 3:5

  "So then, the One who provides you with." He says that the One providing, the Spirit of God, is present among you and working, that is, producing powers of signs in you, doing these things on account of the works from the law; he says, From which you have completed signs, you ought to know the power of faith.

  Commentary on Galatians

• Galatians 3:6

  Moreover, do not be unbelieving toward the forefather Abraham, for he too was justified by faith.

  Commentary on Galatians

• Galatians 3:7

  Since they were afraid to abandon the law, for fear that they fall away from the kinship of Abraham, he turns the argument the other way. The "then," [ἄρα] is "so therefore" [τοιγαροῦν]. "that those who are of faith." Therefore these were especially opposed to the law, scorning its antiquity. It must then be shown that faith was established before the law, and that above all by it one is pleasing to God from above.

  Commentary on Galatians

• Galatians 3:8

  "preached the gospel beforehand." As signifying a great good, salvation through faith. For this is what the phrase "preached the gospel beforehand" indicates. "In you shall all the nations be blessed." The "in you" that is, in your seed, who is Christ. But how are they blessed? Through faith, namely, of which Abraham is the pioneer. Moreover, the "in you" can be understood as through the faith from him. The "in you," according to your pattern and likeness, is interpreted by Saint Cyril, in the second book of his treatise on worship, which is On the Spirit and on Truth, interprets at the beginning of the book ἐν σοί as "in you," that is, to your imitation and likeness.

  Commentary on Galatians

• Galatians 3:9

  "Therefore those who are of faith are blessed." Those who are of faith united to Abraham and are counted as his offspring, not those who are of the flesh.

  Commentary on Galatians

• Galatians 3:10

  Those who, he says, rely on the works of the law are under a curse. For since he feared to allow those people to rely on the law for fear that they become subject to a curse, because it is written, "Cursed is everyone who does not continue," (Deut. 27:26) he himself strives to show that those who continue in the law are under a curse. How? Because no one, he says, fulfills the law, therefore they are cursed. As if they had departed from the law and so been freed from the curse. "Everyone who does not continue." For this reason then those who rely on the law are under a curse, because they are not able to fulfill the law.

  Commentary on Galatians

• Galatians 3:11

  "no one is justified before God." For perhaps he may seem righteous before men. "the righteous shall live by faith." For there is one way of being justified, he says, the one through faith.

  Commentary on Galatians

• Galatians 3:12

  "The law is not of faith," but from works. And from this it is clear that "the one who does them shall live by them." Therefore salvation in the law is through works, and not through faith.

  Commentary on Galatians

• Galatians 3:13

  Paul removes a prevailing contradiction. Abraham, he says, was justified by faith for the very reason that he was among those who existed before the law, not being subject to the yoke of the law. For, he says, faith indeed justifies, let us be persuaded, but those who did not become subject to the law, just like Abraham. But we, having already become subject to the law, if we abandon it and rely on faith alone, who will redeem us from the curse of the law, because it is written, he says, "Cursed are those who do not remain faithful to the law"? (Gal. 3:10) This therefore resolves it, showing Christ to have ransomed us from the curse of the law by his own curse. And rightly it says, "Christ redeemed us." For having paid the price, himself to become a curse, he has bought us from the curse of the law. See then: we were under a curse because we did not fulfill the law. Christ was not under this curse; for he fulfilled it; and yet he accepted a curse which he did not owe, namely that of being hung on a tree, (quoting Deut. 21:23) in order to free us from our curse. Just as if someone were to ransom those ordered to die by choosing death for them.

  Commentary on Galatians

• Galatians 3:14

  "might come to the Gentiles." For it is said, Christ was willing to be accursed so that it might be to the Gentiles, that is, to those who do not possess the law, the things of the promise of Abraham might come. And let it come through this Christ. How through him? Since the promises are bound to the seed of Abraham, and his seed is Christ. Therefore Christ, insofar as he is and is conceived as a man, having inherited the promises, bestowed these upon the rest of the human race who believe in him. "that we might receive the promise of the Spirit." He says that in this way we receive the Spirit. For the curse was removed by the cross, and righteousness has been affected through faith in Christ; and from righteousness comes the drawing of the Advocate, the Spirit. Indeed, the Spirit was also in the promise. For the one who said, "In you all the nations shall be blessed," (Gen. 12:3, 22:18) promised the blessing through the outpouring of the Spirit.

  Commentary on Galatians

• Galatians 3:15

  Since from the signs given by them, and from the revealing of the Holy Spirit, and from the cross of Christ, and from those things by which Abraham was saved, faith was shown to save, and not the law; now he seeks to persuade them by a human example. For the phrase "according to men" stands for "according to a human argument and example." And he rightly calls them brothers, having called them foolish. For it is necessary sometimes to rebuke sharply, and sometimes to soften. "a human-confirmed covenant." See what he wishes to prove by the example of the covenant. "I will bless," says God to Abraham, "and in his seed shall all the nations be blessed." (Gen. 22:18) Now the seed of Abraham, according to the flesh, is Christ. The law was given four hundred and thirty years later. If then, he says, the law committed the blessings and righteousness, the promise and the covenant of God to Abraham become void. But a man's covenant no one annuls; and the covenant of God is annulled, and it lasted a long time, namely four hundred and thirty years. For if that one promised to bless through Christ, but the law instead of Christ blesses, then the covenant of God to Abraham is annulled. — [PHOTIUS] "Which he says has been confirmed." For it was authorized by an oath. And he says precisely, "has been confirmed." For the nullified thing is also transferred, just as the law itself, into the Gospel. It is ordered additionally, that is, it adds on. [end of the excerpt by Photius] —

  Commentary on Galatians

• Galatians 3:16

  "Now the promises." As if they had been pledged.

  Commentary on Galatians