title: Epistola ad Galatas

source_edition: Migne, Patrologia Latina, vol. 114, coll. 569D–588B

source_text:
## ARGUMENTUM.

[0569D]

Galatae sunt Graeci. Hi verbum veritatis primum ab Apostolo acceperunt. Sed post discessum ejus tentati sunt a falsis apostolis, ut in legem et circumcisionem verterentur. Hos Apostolus revocat ad fidem veritatis, scribens eis ab Epheso.

## CAPUT PRIMUM.

VERS. 1.-- *Paulus, apostolus.* Nomine officii terrorem incutit. *Non ab hominibus.* Subaudi apostolis, ut quidam electi et missi a Judaeis pseudoapostoli. *Neque per hominem.* Sed per Jesum jam suscitatum. Qui non ut homo homines paulatim, sed totum simul [0570D] per spiritum docuit: ut per hoc sit major, per quod videbatur minor. Caeteri enim apostoli videbantur esse majores: quia priores. Iste minimus, quia novissimus. Sed inde apparet dignior: quia priores constituti sunt per Christum adhuc ex parte hominem, id est mortalem. Novissimus vero Paulus per Christum jam totum Deum, id est ex omni parte immortalem.

VERS. 2.-- *Qui mecum.* Dolentes fratres Christiani sunt de vestra seductione, testes veritatis meae, quibus vos oportet credere, et non paucos, sed omnes.

VERS. 3.-- *Et Domino Jesu Christo.* Quem injuriose [0571A] aequatis legi, dum ipsum non sine lege ad salutem sufficere asseritis: sicut legem sine eo: sed ab ipso sine lege gratia est et pax.

VERS. 4.-- *Qui dedit.* Id est, sponte obtulit: quia non est alius qui potuit aperire librum, nisi leo de tribu Juda. *Semetipsum.* Quia non erat hostia alia digna pro peccatis nostris delendis, quod est initium salvationis. Quem ergo locum habet lex? Quasi: Nullum penitus. *De saeculo.* Id est de conformitate mundi, qui nos allicit.

*Praesenti saeculo nequam.* Tanto plus capit, cum aeterna non videantur. *Saeculo nequam.* Hoc dicit non quod mundus iste creatus a Deo sit malus, sed quia in eo fiunt mala. Et hoc sensu dicitur: *Dies mali sunt. Mundus in maligno positus. Tempora periculosa.* [0571B] Saltus, qui pleni sunt latronibus, et gladius, quo cruor effunditur, et calix, in quo venenum temperatur, mala dicuntur: quia non solum tempora, sed etiam loca et instrumenta malorum traxerunt infamiam quae in eis fiunt.

VERS. 5.-- *Cui est gloria.* Quasi: Haec testantur praesentes boni, et futuri testabuntur. In hac *salvatione* praelibavit et commendationem sui, et quid possit gratia Dei, et quod lex nihil confert.

VERS. 6.-- *Miror.* De destructione legis consequenter agit Apostolus. Et de levitate eos reprehendit, quod ab Evangelio indiscrete transierunt ad legem. Et quia Galata, *translatio* dicitur, congrue ex ipso nomine reprehensionis occasionem sumit. Et [0571C] cum haec praedicta bona sunt ex Christo, miror quod bene instructi prius, sic, tam vehementer et tam brevi tempore, transferimini, etc.

VERS. 8.-- *Sed licet nos,* etc. Bonus angelus potest intelligi, non quod hoc contingat, sed adeo certus est de veritate Evangelii sui, quod si etiam angelus aliud nuntiaret, non crederet, sed anathematizaret.

*Praeterquam quod. [n: (AUG.)]* Attende. Non ait: Plus quam accepistis. Nam si illud diceret, sibi ipsi praejudicaret, qui cupiebat venire ad quosdam, quibus ipse scribebat: sicut ad Thessalonicenses, ut suppleret quae illorum fidei deerant. Sed qui supplet, quod minus erat addit; non quod inerat, tollit. Qui autem praetergreditur fidei regulam, non accedit in [0571D] via, sed recedit a via. *Anathema sit.* Quare hoc? Quia aliud evangelizans, de privato vult fluere, non de medio. Et cum hoc homo carnali nebula praepeditus, et a fonte communi ad propriam suam falsitatem reductus possit facere, nunquid et angelus? Vere si angelus de proprio fluens in paradiso non esset auditus, non praecipitaremur in mortem. Media aqua posita erat omnibus praeceptum Dei. Aqua quodammodo publica erat, et sine fraude, sine labe, sine coeno fluebat. Sed venit angelus de coelo lapsus serpens factus, quia insidiose jam venenum spargere cupiebat, et emisit venenum. De proprio locutus est, de suo: *Gustate, et eritis sicut dii [n: (Gen. III)]*. Et illi appetentes quod non erant, amiserunt quod acceperunt. [0572A] *Anathema.* Hoc verbum pro maledicto ponitur, et vulgo dicitur devotio. Nam devotare se quemque nemo fere dicit, nisi se maledicens. Unde illud: *Et anathematizavit eum et civitates ejus, et vocatum est nomen loci illius Anathema [n: (Num. XXI)]*. Hinc tractum est ut anathema detestabile aliquid et abominabile videatur, ut nihil inde victor in usus suos auferret, sed totum in poenam luendam votavit: hoc erat anathematizare, quod vulgo dicitur devotare. Origo autem hujus verbi est in Graeca lingua ab his rebus quae votae et persolutae, id est promissae et redditae sursum ponebantur in templis: et est dictum: ἀπο τοῦ ἀναθήναι, id est sursum ponere.

VERS. 9.-- *Sicut praediximus.* A majore infert. Quandoquidem nos vel angelum excommunicarem [0572B] magis pseudo excommunicandi sunt.

VERS. 10.-- *Modo.* Dicit modo quia olim dum dixit hominem ex lege justificari, hominis gloriam inutilem, gratiam Dei praedicavit. Innuit hic etiam hoc facere illos seductores, ut laudarentur a Judaeis, quos non timet offendere Paulus pro gloria Christi, qua veniente cessat lex. *Si adhuc.* Hinc quidam putant sufficere conscientiam, ut parum quid de eis existimet alius, curent; sed conscientia coram Deo est necessaria conversatio coram proximo; quae si negligentius agitur, laedit exemplo. Unde alibi: *Placete omnibus per omnia, sicut et ego omnibus placeo [n: (II Cor. X)]*. Item: *Sine offensione estote Judaeis et Graecis Ecclesiae Dei [n: (II Cor. VIII)]*. Item: *Providemus bona, non solum coram Deo, sed etiam coram hominibus* [0572C] [n: (Matth. V)]. Item: *Luceant opera vestra coram hominibus,* etc. Ergo contra temerarios judices, detractores, susurrones, murmuratores, quaerentes suspicari quod non vident, quaerentes etiam jactare quod non suspicantur, sufficit conscientia. Nec in aliis quibus placere volumus quaeramus nostram gloriam, sed eorum salutem, ut non nos, sed Deum laudent, qui tales fecit; unde: *Nolite facere justitiam vestram coram hominibus,* ubi illos arguit qui ita ventilant opera sua, ut finem operum suorum laudem hominum ponant, eamdemque laudem quasi pro mercede operum suorum computent.

VERS. 14.-- *Et proficiebam in Judaismo.* Quasi dicat: Qui prius in illis legalibus tantum valui, jam illa reliqui, ideoque vos meo exemplo ab his recedite.

[0572D]VERS. 15.-- *Cum autem placuit.* Quasi dicat: Tunc apparet me non didicisse, sed nec post. *Segregavit ex utero matris.* Unde de Jeremia legitur: *Priusquam te formarem in utero, novi te [n: (Jerem. I)]*. Qui ergo praescit futuros antequam sint, quoscunque vult nasci, facit ut sint, et jam natos quos vult per gratiam vocat ut justi sint, sicut Paulum vocavit per gratiam, ut annuntiaret Christum. *Ex utero.* Mater, Synagoga; uterus ejus et secretarii ejus sunt Pharisaei, de numero quorum separatus est.

## CAPUT II.

VERS. 1.-- *Deinde post annos quatuordecim.* A [0573A] passione Domini, quando conversus fuerat ad fidem, venit, sicut Beda super Actus apostolorum scribens demonstrat.

VERS. 2.-- *Et contuli cum illis.* Ostendit se non habuisse securitatem Evangelii, nisi esset auctoritate Petri et aliorum roboratum. *Seorsum,* etc. Separatim contuli cum his non publice, ne fidelibus ex Judaea (qui putabant legem esse servandam) fidei scandalum nasceretur. Eo tempore cum venisset Petrus Antiochiam (licet hoc in Actibus apostolorum non legatur) in faciem ei restitit Paulus.

VERS. 4.-- *Subintroductos.* A Judaeis. Quod enim infideles per se non poterant, per falsos fratres moliebantur, quos sub specie religionis immiserant, ut explorarent quae libertas est nobis in fide Christi, [0573B] non ut eam tenerent, sed ut aliqua contentione ab ea in servitutem legis redigerent. Quod si esset veritas Evangelii apud gentes, non remanerent, sed omnes judaizarent. Et ideo hic iis quibus assertionem praedicationis suae conferebat, nullatenus voluit cedere. Alibi vero ubi non obfuit, pro scandalo Judaeorum, circumcidit Timotheum. In his omnibus et se commendat, et legem non tenendam comprobat.

VERS. 5.-- *Neque ad horam.* Nec ad horam cessit, qui nunquam cessit. Quod si aliquando cessit, quomodo nec ad horam? Cur etiam propter falsos fratres, si per se facturus erat? Cessit ergo propter illos: quod per se non faceret: humilians se legi, circumciso Timotheo ut dolus et scandalum Judaeorum [0573C] cessaret, qui parati erant commovere tumultum et seditionem, si illum filium Judaeae incircumcisum susciperet, et episcopum ordinaret.

VERS. 6.-- *Quales aliquando.* Ad priora non recurro, quia ea quae modo sunt, sufficiunt; sed qui videbantur esse aliquid, nihil contulerunt. In quo apparet quod non inferior sit illis. Deus autem probatur non accipere personam, quia si ita esset, ego Paulus ante impius cui tales nihil conferrent non fuissem. Vel illud, *nihil interest,* sed nihil mihi tulerunt. *Qui videbantur aliquid esse.* Id est, alicujus auctoritatis: quia cum Domino ambulaverant, et transfigurationi ejus interfuerant. Videbantur dico *ab his,* id est, falsis fratribus. Quia qui videbantur esse aliquid, carnalibus duntaxat hominibus videbantur esse; [0573D] nam ipsi non sunt aliquid. Etsi aliqui boni ministri Dei sunt, Christus in illis est aliquid, non ipsi per se. Nam si ipsi essent aliquid per se, semper fuissent aliquid.

VERS. 9.-- *Columnae.* Ecclesia firmamentum dicitur veritatis: quam etiam sapientia aedificavit, id est, constituit in septem columnis, quo numero vel universitas praedicatorum (quia solet poni pro universo) vel septenaria operatio Spiritus sancti insinuatur. *Dextras dederunt.* Unde contulit cum illis, et dextras accepit? Quia idem cum eis verbum habuit. Ipsa collatio unitatem doctrinae monstravit, aliter non crederet Ecclesia ei qui non fuerat cum Domino. *Ut nos ingentes.* Ut essem primus in praedicatione [0574A] gentium, sicut Petrus in circumcisione. Et sicut apostoli Petro, ita Barnabas sibi sociaretur.

VERS. 11.-- *Restiti.* Hoc Paulus non auderet, nisi se non imparem sentiret.

VERS. 12.-- *Prius enim quam venirent,* etc. Quidam aemulatores leges, qui aequo jure Christum et legem venerabantur, quos timens non miscebatur gentibus. Quod si solum esset, non esset reprehensibile. Sicut et ipse Paulus pro scandalo aliquando cessit. Sed in hoc erratum est, quod gentes cogebat judaizare.

VERS. 14.-- *Quomodo gentes cogis.* Non docentis imperio, sed conversationis exemplo.

VERS. 15.-- *Nos.* Commendata auctoritate sua, jam rationibus incipit agere quod carnales observantiae [0574B] post Christum non sunt observandae. Quasi: Gentes non debent judaizare, quia nos, qui valuimus in lege, scimus eam non justificare: et ideo, ea dimissa, ad Christum confugimus.

VERS. 16.-- *Nisi per fidem,* etc. Non ideo dicit ex fide, quod opera bona frustrentur, cum Deus reddat unicuique secundum opera sua: sed quia bona opera sunt ex gratia, non autem ex operibus gratia: quia fides per dilectionem operans nihil operaretur, nisi ipsa dilectio Dei diffunderetur in nobis per Spiritum sanctum; nec ipsa fides esset in nobis, nisi Deus eam daret.

VERS. 17.-- *Quod si quaerentes.* Si nos revera cognovimus non posse justificari nos, nisi transeuntes ad Christum, nunquid patitur Christus relabi [0574C] nos ad id quod eramus? Quod si pateretur, profecto minister nobis esset peccati, id est, prioris status nostri, sicut fuisset transeuntibus ad se minister justitiae.

VERS. 19.-- *Ego enim per legem.* Spiritualiter intellectam. *Mortuus sum.* Ne carnaliter vivam. *Ut Deo vivam.* Non mihi, sed quod Deo jam possum? quia cum Christo sum. *Confixus.* Id est, crux Christi exstinxit in me ardorem peccati ut jam ultra ad id non extendar, quasi: clavis habens manus affixas.

VERS. 20.-- *Vivo.* In virtutibus vigorem bene operandi habeo. *Jam non ego.* Ille peccator, qui prius eram. *Vivit vero in me Christus.* Id est, novitas Christi apparet in me. Ad quid ergo lex?

## CAPUT III.

[0574D]

VERS. 1.-- *O insensati. [n: (AMBR.)]* Verba irascentis. Erant autem insensati Galatae qui nec se circumventos a pseudo agnoscebant. *Fascinavit.* Fascinus est quando magicis delusionibus aliter quaedam oculis hominum ostenduntur quam sunt. Dicitur etiam fascinus vulgo qui nocet infantibus. Dicuntur enim quorumdam oculi visu urentes, dum et hic eorum actus fascinatio dicitur: et potest fieri ut huic peccato inserviant daemones. Similiter invidia tanquam fascinus urit. Invidus enim non modo sibi nocet, sed et his in quibus aliqua bona esse incipiunt; unde Salomon, *Fascinatio malignitatis obscurat bona* [0575A] [n: (Sap. IV)]. Sic factum est, ut invidi tanquam fascinantes nocerent Galatis, nuper in Christo renatis, ut iidem Galatae fidei stomacho nauseante cibum spiritus evomerent. *Ante quorum oculos.* Vere fascinati, quia ante oculos, id est, in vestra praesentia ille tantus qui est. *Jesus Christus proscriptus est.* Id est, exhaeredatus: et hoc *in vobis,* in aliis non deberetis pati ut regnum et haereditatem suam amitteret, nedum in vobis.

VERS. 2.-- *Hoc solum a vobis.* Commonitis per increpationem, probat quod lex non est observanda, quia non ex ea, sed ex fide veniunt omnia necessaria, spiritus, justitia, benedictio. Quasi: Quamvis fascinati et stulti, tamen *hoc volo a vobis discere,* quia hoc adeo evidens est, ut et stulti docere [0575B] queant. Si nihil aliud esset, hoc solum ad probandum sufficeret, cum constet quia spiritum accepistis; sed an ex operibus in quibus laborem nunquam accepistis, an ex fide quae auditus facilitate venit?

VERS. 4.-- *Sine causa.* Ideo dicit: Quia multa jam pro fide toleraverant, et in ipsis passionibus, charitate timorem vicerant. Sine causa ergo tanta passi erant, qui a charitate, quae in eis tanta sustinuerat, ad legem labi volebant.

VERS. 5.-- *Qui ergo tribuit.* Quia vos non ex operibus quae nunquam habuistis accepistis spiritum, sed ex fide; ergo potestis videre quod ego qui habui opera legis, non per ea, sed per fidem accepi potestatem dandi spiritum et operandi miracula. De [0575C] eo quod sub lege fuerat, poterat dubitari: sed per similitudinem istorum totum liquet.

VERS. 6.-- *Ad justitiam.* Justitiam vocat hic peccatorum remissionem et bonae vitae observantiam.

VERS. 8.-- *Providens.* Non solum justitia ex fide, sed et benedictio, quia Scriptura dicit: *In te benedicentur,* id est, in tuae fidei conformitate. *Quia ex fide.* Non ex operibus, etc. *Praenuntiavit,* id est, ostendit. Vel, *praenuntiavit,* id est, ostendit praenuntiatum esse, quod *benedicentur* in aeterna beatitudine. *In te.* In tuae fidei imitatione, etc.

VERS. 10.-- *Quicunque enim,* etc. Hoc intelligendum est, non de operibus quae ad mores pertinent, sed quae in observationibus illis fiebant. Prodest lex in tabulis scripta: caetera onus sunt, quod probat [0575D] auctoritate Scripturae, dicens: *Scriptum est.* Qui ex operibus legis sunt, maledicti sunt, quia sicut scriptum est a Moyse in Deuteronomio [n: (Deut. XXI)]: *Maledictus omnis homo,* etc. Quasi: Multa praecepi quae omnia nullus implere poterit: sed in onus data sunt, et ideo omnes maledicti. In quo innuit desiderandum esse Salvatorem, qui finem ponat his, et liberet non solum ab aliis peccatis, sed a maledicto legis. Cur ergo Galatae transeunt a gratia ad maledictum?

VERS. 11.-- *Justificatur apud Deum.* Qui eum gratis colit, scilicet, non cupiditate appetendi aliquid ab ipso praeter ipsum, vel timore amittendi. In ipso enim solo vera nostra beatitudo est, et perfecta est.

[0576A]VERS. 12.-- *Lex autem,* etc. Ex fide est justitia et vita: sed lex non est ex fide. Posset quidem videri, quia opera legis ex fide fierent, ut pro eis sperarentur aeterna: sed id non est, quoniam Judaei ex timore poenae illa servabant. *Vivet in illis.* Non ait: Qui fecerit eam, vivet in ea, cum praemisisset: *lex non est ex fide;* ut intelligas legem in hoc loco positam pro ipsis operibus quae in illis observationibus fiebant. Qui autem vivebant in his operibus, timebant utique (si non ea fecissent) lapidationem, vel crucem, vel aliud hujusmodi pati. *Qui ergo fecerit ea, vivet in illis:* non apud Deum, id est, habebit praemium, ne ista morte puniatur. Qui autem ex fide vivit, cum hinc exierit, tunc magis habebit praesentissimum praemium. Non igitur ex fide vivit, quisquis [0576B] praesentia quae videntur, vel cupit vel timet: quia fides Dei ad invisibilia pertinet.

VERS. 13.-- *Factus pro nobis,* id est, reputatus non solum maledictus, sed etiam maledictum. Vel, Factus est rei veritate *maledictus,* id est, mortalis. *Maledictus qui pendet.* Quasi: Satis ad poenam sit quod suspensus moritur reus: et quod illic est usque ad vesperam, ut tunc deponatur et sepeliatur, ne si ibi sit diutius, majus sit opprobrium: et macula generi ejus. *Omnis homo.* Etiam Christus, ne futuri haeretici negent ejus veram mortem.

VERS. 17.-- *Hoc autem dico.* Hoc promisit Deus Abrahae, *hoc autem testamentum confirmatum* per juramenta *dico* et affirmo, quod *lex non facit irritum,* de qua non esset hoc putandum: quia data est tantum [0576C] ad tempus: quia post multum tempus a promissione facta Abrahae, lex data est: de qua si esset benedictio, homines illius temporis Abraham, Isaac et Jacob non eam habuissent. *Lex non facit irritum.* Id est, falsum: quod faceret, si per eam daretur benedictio. Promissio enim illa non dixit, quod per legem, sed per semen. Quod si per legem benedictio, ergo frustra semini promisit, et frustra semen ipsum venit. Lex non facit irritum quasi jam valeret ad evacuandam promissionem: quia esset falsa, et Deus mendax.

VERS. 19.-- *Propter transgressiones.* Posita est in medio, inter promissionem et semen: cui facta est promissio, id est, inter Abraham et Christum, ut populum Dei erudiret sub timore Dei: ut dignus fieret [0576D] excipere promissionem quae est Christus. *Ordinata per angelos.* Lex dico ordinata per angelos, id est Moysen, et alios ministros Dei, vel ministerio angelorum hominibus data, in quibus angelis erat utique Pater et Filius et Spiritus sanctus. Aliquando sine ulla distinctione personae, Deus per illos figurabatur. Et nota quod non ait data, sed, *ordinata:* quasi ordinabiliter data inter tempus naturalis legis (de qua convicti sunt quod juvare non potuit) et tempus gratiae antequam de lege convincendi erant: qui ergo nunc eam reducit, contra ordinem angelorum facit. *In manu.* Id est, in potestate Christi, ut staret lex dum vellet, cessaret cum vellet. Ergo contra eum facitis qui eam destruxit. Mediator est inter duo [0577A] extrema, et ob hoc videretur vel quod Christus non esset Deus, vel quod duo dii essent. Ad quod respondet, etsi mediator non est unius sed duarum extremitatum, tamen est Deus unus cum Deo Patre per divinam naturam, cui mediat per humanam.

VERS. 20.-- *Mediator.* Lex quam habet mediator, unius populi tantum est: sed tamen ipse mediator, non est tantum unius populi, id est, Judaeorum qui legem habuerunt sed et gentilium, et ideo non quaeratis legem, ut habeatis mediatorem. Mediator non est unius, sed tamen est unus: sufficiens ad omnes reconciliandos Deo, quia Deus, et ideo aliud non adjungatis ei.

VERS. 21.-- *Lex ergo,* etc. Quandoquidem lex est propter transgressionem, ergo est ita contra promissa, [0577B] ut per eam impleatur aliter quam promissum est: non quia ex lege non est vita, id est, aeterna beatitudo: quia si inde esset vita, tunc et justitia: sed non est ex ea justitia, sed potius condemnat, et sub peccato concludit. Et hoc est quod dicitur:

*Sed concludit Scriptura.* Judaeos omnino clausit sub peccati dominio lex ipsa, et ostendit omnes homines clausos sub peccato, ut dicitur etiam ad Romanos: *Conclusit Deus omnia in justitia, ut omnium misereatur.* Notis peccatis per legem conclusi sunt, ut se excusare non possint, sed quaerant misericordiam.

VERS. 23.-- *Priusquam.* Ante fidei adventum utilis erat lex Judaeis. *Veniret fides.* Spontanea est fides quam nullum meritum advocavit. *Custodiebamur.* Non liberi, sed servi. *Conclusi.* Ut sic assueti [0577C] duceremur. *In eam.* Id est, tam bonam fidem. *Quae.* Tempore Christi erat. *Revelanda.* Tempore Christi multa aperta sunt, quae prius obscura. Ecce honor legis: quia custodivit ut paedagogus: sed hoc non magnum est, quia hoc puerorum est, non adultorum.

VERS. 24.-- *Paedagogus noster fuit in Christo Jesu.* Institutione Christi: qui ideo instituit, ut sic venientes ad fidem, quasi pueri ad perfectionem justificemur. Vel *in Christo,* id est, in exsequendis praeceptis Christi.

VERS. 26.-- *Omnes filii Dei estis per fidem.* Nos Judaei tempore fidei paedagogum deseruimus: quia omnes vos gentiles, qui non habuistis legem, estis filii. Quod ergo vestro exemplo deseruimus, vos accipitis? [0577D] Quasi diceret: Non debetis hoc facere. *In Christo Jesu.* In institutione Christi, et ad similitudinem mortis ejus.

VERS. 27.-- *Induistis.* Id est conformes ei facti estis, quod est vobis honor et contra aestus protectio. Quod autem Christus indumentum sit, alibi Apostolus aperit dicens: *Induite vos Dominum nostrum Jesum Christum.* Induunt autem homines Christum: aliquando usque ad perceptionem sacramenti: aliquando etiam usque ad vitae sanctificationem. Et illud primum bonis et malis est commune. Hoc alterum vero proprium est bonorum.

VERS. 29.-- *Ergo Abrahae semen estis.* Semen Abrahae dictus est Christus: ubi legitur quod promissiones [0578A] dictae sunt Abrahae, et semini ejus. Hic autem semen Abrahae dicti sunt filii Christi, id est, omnes credentes. Verum quoties Christus nominatur semen Abrahae, corporaliter sentiendum est: quod scilicet ex ejus stirpe generetur. Quoties autem nos qui credimus in eum dicimur semen Abrahae, tunc spiritualiter semen fidei accipere debemus.

## CAPUT IV.

VERS. 1.-- *Dico autem,* etc. Modo vos gentiles et nos Judaei sumus Christi, et semen Abrahae et haeredes. Sed olim nos Judaei sub lege eramus dum parvuli fuimus sicut haeres futurus, et a patre substitutus.

VERS. 3.-- *Sub elementis.* In elementis neomenias, [0578B] id est lunares dies, et sabbatum significat, non quod in elementis sperarent ut pagani, sed quod in his Deum venerarentur. *Mundi.* Quia lex non coelestia sed terrena promittebat: vel transitoria, ut est mundus.

VERS. 4.-- *Venit plenitudo temporis.* Id est postquam totum spatium illud fuit adimpletum, quo lex durare debuit, tunc misit Deus, etc. *Plenitudo temporis.* Sciebat quando venire deberet, vel etiam pati, etc. Non est enim hora ejus vel nostra, nisi voluntas ejus. Ante tamen longa series praeconum praemittenda erat.

*Misit Deus Filium.* Unde, *Ego a Patre exivi, et veni in hunc mundum [n: (Joan. XVI)]*. Et tamen de illo dicit Evangelista Joannes: *In mundo erat, et mundus per [0578C] ipsum factus est, et mundus eum non cognovit [n: (Ibid. I)]*. Deinde conjungit: *In propria venit.* Illuc ergo missus est, ubi erat. Unde et illud Propheta dicit: *Coelum et terram ego impleo [n: (Jer. XXIII)]*. Quaerendum est ergo quomodo intelligatur ista missio. Si ergo sobrie de Dei Filio quae digna sunt opinemur, ideo missum intelligere debemus, quia ex illo incomprehensibili inenarrabilique secreto majestatis profundae dedit se comprehendendum mentibus nostris Dei Verbum, non solum cum se exinaniret, sed etiam cum habitaret in nobis. *Ex muliere.* Usus Hebraeae locutionis mulieres dicit non corruptas, sed feminas. *Factum sub lege.* Ut appareat circumcisus quasi filius Abrahae signum habens ejus cui promissus fuerat; in quo impleta est circumcisio: itaque signum jam cesset. [0578D] Credidit enim Abraham se habiturum filium, in quo benedicerentur omnes gentes: quod jam factum credimus.

*Ut adoptionem.* Id est, ut participes essemus divinae gloriae. Sicut enim ipse natura participat, ita ad ipsam videndam nos adoptat. Hinc enim adoptionem recipimus, quod ille unicus Dei Filius non dedignatus est participationem nostrae naturae, factus ex muliere, ut non solum unigenitus esset, sed etiam primogenitus in multis fratribus fieret. Adoptionem autem dicit, ut distincte intelligamus unicum Dei Filium.

VERS. 6.-- *Misit Deus.* Ut enim probaremur adoptati esse a Deo in filios, Spiritum suum dedit nobis [0579A] qui signum Patris ostendat in filios, ut quia nos hoc non auderemus dicere infirmitate et indignitate nostra, suggerat ut audeamus dicere. *Spiritum Filii.* Nota Spiritum etiam esse Filii. Et nota etiam hic trinitatem. [n: (AUG.)] Si forsitan aliquis quaerat utrum a Filio procedat Spiritus, etc., *usque ad* ab illo habet, ut et de illo procedat Spiritus sanctus.

*Clamantem.* Notandum quod clamor in Scripturis non magnae vocis emissio, sed scientiae intelligatur, et dogmatum magnitudo.

*Abba pater.* Eleganter duo verba idem significantia posuit, propter universum populum qui de Judaeis et gentibus in unitatem fidei vocatus est, ut Hebraeorum verbum ad Hebraeos, Graecum ad gentes pertineat. Utriusque autem verbi eadem significatio ad [0579B] ejusdem fidei Spiritusque unitatem pertinet.

*Qui natura non sunt,* etc. Unam Dei veri esse naturam ostendit, scilicet Patris, et Filii, et Spiritus sancti. Quid autem est natura Deum esse, nisi verum Deum esse? Unde alibi Apostolus: *Conversi estis servire Deo vivo et vero [n: (I Petr. II)]*.

VERS. 9.-- *Imo cogniti estis.* Hoc genere locutionis frequenter utitur Scriptura; unde: *Sic in sancto apparui tibi, ut viderem virtutem tuam et gloriam tuam [n: (Psal. LXII)]*, id est, vidisti me, ut viderem te. Cognoscit nos Deus, id est, cognitionem sui nobis praestat. Non enim a nobis est, quod novimus eum, ab aeterno quidem novit: sed tunc cognoscere dicitur, quando ut ea cognoscantur, facit. *Infirma.* Vere lex est egenum elementum: quia perfecte non justificat.

[0579C] *Egena.* Quia quantum juvat, non per se, sed respectu gratiae facit. *Egena elementa* dicuntur quae sui invicem egent ad regendum mundum.

VERS. 10.-- *Dies.* Dies observant qui dicunt: Hodie non est aliquid incipiendum. *Menses.* Qui cursus lunae perscrutantes dicunt: Tali luna non est aliquid inchoandum: ii menses observant et colunt. *Tempora.* Ut cum dicunt: Modo est initium veris. *Et annos.* Cum dicunt: Novus annus est. Sed nulla debet suspicio esse harum rerum, quia prospere potest cedere quidquid simpliciter sub Dei devotione fit.

VERS. 11.-- *Timeo vos, ne forte,* etc. Hoc observant qui certis diebus, mensibus vel annis volunt [0579D] vel nolunt inchoare: quasi fausta, vel infausta sint tempora.

VERS. 12.-- *Estote sicut ego.* Et ego qui legem habui, sum modo sine lege sicut vos debetis esse sine illa. Ego, inquam, qui cum Judaeus natus sim, jam ista carnalia spirituali dijudicatione contemno. *Quia,* etc., *sicut vos,* etc. Homo sum qui de errore correctus sum et ita vos potestis corrigi. *Fratres, obsecro.* Aspere correctos recreat per bene gesta. *Nihil me.* Excusat se, quia pseudo dixerant Paulum Galatis inimicum nec voluisse eos docere, quae in aliis ecclesiis praedicabat.

VERS. 13.-- *Tentationem vestram.* Tentati enim sunt (cum tribulationem secundum carnem pateretur [0580A] Apostolus), utrum timore desererent eum, an charitate amplecterentur.

VERS. 14.-- *Sed sicut angelum Dei,* etc. Hoc dicit quia Deus loquitur in sanctis suis, et Paulus non seipsum, sed Deum in seipso diligi volebat; ideoque perhibet testimonium quibusdam, quod sicut angelum Dei et sicut Christum Jesum eum exceperant. In omnibus ergo sanctis suis ipse est amandus qui ait: *Esurivi, et dedistis mihi manducare [n: (Matth. XXV)]*. Tanta est charitas capitis erga corpus suum.

VERS. 15.-- *Ubi est ergo,* etc. Admirans opus eorum spirituale, commendat ut, hoc intuentes, in timorem carnalem non decidant. Et quia mutati erant in deterius, increpat eos. Etsi enim receperint eum sicut angelum, non ideo tamen parcit secare et [0580B] urere, quia non quaerit sua, sed quae Christi. Non quaerit lac et lanam de ovibus, idem commodum supplendae necessitatis et favorem honoris, sed salutem omnium. Si *fieri posset.* Nonne illud fieri potuisset, quod ait Apostolus? Non potest fieri quod juste non fit. Non posse se dixit, quod sine dubio poterat per potentiam, sed non poterat per justitiam.

VERS. 16.-- *Verum dicens vobis.* Quia nemo vult se argui errantem, et omnis reprehendens videtur inimicus.

VERS. 17.-- *Aemulantur.* Ego non sum inimicus, sed illi aemulantur, etc. Aemulantur autem non bene ii qui non tam cupiunt eos esse meliores, quam ipsos volunt facere pejores et retrorsum trahere aemulatione perversa.

[0580C]VERS. 19.-- *Donec Christus.* Quem deformatis formosus sit in vobis. Vel, ut formosus aliis per vos appareat. Gravius dictum, quam si diceret eos formari in Christo.

VERS. 20.-- *Vellem autem.* Sciens Apostolus habere majorem vim sermonem qui ad praesentes fit, cupit apostolicam vocem litteris comprehensam in praesentiam commutare. Scriptura enim divina aedificat lecta, sed multo plus prodest si de litteris mutatur in vocem. Magnam si quidem vim habet vox viva, vox de auctoris sui ore resonans, quae ea pronuntiatione profertur, et distinguitur, quia in hominis corde generata est.

VERS. 21.-- *Dicite,* etc. Respondete. Usque huc enim pendet sententia. Et interponitur illud: *quos [0580D] iterum parturis,* etc. *Legem non legistis.* Quidquid eligant, probantur stulti. Si non legerunt, non debent recipere quod ignorant. Si legerunt, ipsa probat se dimittendam. Quod si non intelligunt, stulti sunt.

VERS. 22.-- *Scriptum est,* etc. Complures habuit, sed de duobus tantum Scriptura specialiter singula exsequitur, innuens aliquid egregium in his praefigurari. *Unum de ancilla et unum,* etc. Nec hoc frustra distinxit: uterque quidem natus est de Abraham, sed de diversa operatione. Quia qui de ancilla secundum carnis naturam, qua juvencula de sene solet concipere. Qui de libera, non secundum vim carnis, ut vetula sterilis de vetulo, sed per operationem Dei, qui promisit. Illum ergo genuit, demonstrans [0581A] consuetudo naturam. Illum vero dedit promissio, significans gratiam. Ibi humanus usus ostenditur, hic divinum beneficium commendatur.

VERS. 24.-- *Per allegoriam.* Dicitur id per allegoriam, quando aliquid aliud videtur sonare in verbis, et aliud intellectu significare, sicut hic per Abraham, Deus Pater: ipse est enim pater multarum gentium. *Abba* enim, pater; *am,* multarum. Et subauditur, *gentium. In monte Sina.* Talis loci mentione Apostolus significat quod Judaei contra gentes essent superbi de mandato, vel ipsi essent superbi et tumidi contra ipsum mandatum, quod est Agar, id est, significatur per Agar. Agar enim alienatio, quia alienat ab haereditate.

VERS. 25.-- *Mons.* Per omnia est *conjunctus,* et [0581B] similis ei Hierusalem, id est Judaico populo, qui nunc est, id est qui temporaliter servit. Totus populus mater, singuli sunt filii, vel proselyti, qui omnes timore poenae serviunt. Per haec omnia patet quod vetus lex non est tenenda, sed nova quae sursum, quae libera. *Arabia,* etc. Humilitas, vel afflictio, quia affligebantur sub carnalibus observantiis.

VERS. 26.-- *Quae sursum est.* Superna est sanctorum civitas, licet in quibusdam quos hic parit, adhuc peregrinetur. Sara sterilis significat quod natura humani generis peccato vitiata, et ideo damnata nihil verae felicitatis in posterum merebatur. Isaac per repromissionem natus signat filios gratiae: et quia hoc non per regenerationem, sed per generationem [0581C] futurum erat, ideo tunc imperata est circumcisio, quando Sarae promissus est filius. Circumcisio enim significat naturam exuta vetustate novatam. Quod omnes filios et servos circumcidi jubet; ad omnes istam gratiam pertinere testatur. *Quae est mater.* Quia singuli verbo et exemplo ejus instructi ex charitate serviunt.

## CAPUT IV. (cont.)

VERS. 27.-- *Scriptum est.* Quod libera sit et mater auctoritate Isaiae probat subdens: *Laetare.* Laetari, erumpere, clamare, pertinent ad libertatem. *Non paris.* Hoc dicit quia illo tempore quasi nullos genuit. *Non parturis,* quia necdum conatum habuit. *Laetare,* in corde. *Erumpe.* Laetitiam mentis extra ostende. *Clama.* Gaudium tuum aliis praedica. *Quia multi filii.* Hoc pertinet ad matrem. Isaias aspiciens [0581D] tempore Christi Ecclesiam gentium ante sterilem, tunc fetosam eam alloquitur, dicens: O Ecclesia sterilis, quae tempore legis nec virtute miraculi paris, etc. *Desertae.* Plures filii sunt Ecclesiae olim desertae, quam Synagogae generantis interim. Hoc superflue de antiqua Sara diceret Isaias, de Ecclesia ergo dicere intelligendus est. Sterilis autem erat in omnibus gentilibus Ecclesia, antequam iste fetus, quem cernimus oriretur. Synagoga ergo est quae habet virum, id est legem. Deserta vero, et vaga et sine ulla potestate viri vivens, gentium multitudo est, quae et sterilis erat, nullius legitimi verbi proferens germen. Parit quidem cives terrenae civitatis peccato vitiata natura, coelestis vero civitatis cives [0582A] parit a peccato naturam liberans gratia. *Quae habet virum.* Synagoga quippe virum habuit, id est legem, et fetosa quondam fuit in liberis. Sterilis vero Ecclesia sine viro Christo, sine ullo sponsi alloquio diu jacuit in deserto. Sed postquam illa librum repudii accepit, et omne ornamentum viri ad idoli convertit ornamentum, tunc maritus, priore putrescente cingulo, alium lumbis suis balteum, aliud de gentibus lumbare contexuit, quae statim ut viro conjuncta est concepit et peperit. Unde Isaias exclamat: *Dilata locum tabernaculi tui, et protende funiculos tuos [n: (Isa. LIV)]*.

VERS. 28.-- *Isaac.* Risus, id est qui in laetitia serviunt, non ex tristitia, vel necessitate.

VERS. 29.-- *Persequebatur.* Non puto nos de facili [0582B] invenire posse ubi Ismael persecutus fuerit Isaac, sed tantum illud, quod cum filius Aegyptiae luderet cum Isaac, indignata sit Sara.

VERS. 31.-- *Qua libertate.* Libertas qua liberati sumus a Christo, est peccatorum remissio, et fidei per dilectionem operantis justificatio.

## CAPUT V.

VERS. 2.-- *Si circumcidamini.* Circumcisio et caetera legalia ita natis et institutis non sunt noxia, licet non necessaria, magis noxium erat prohibere quasi noxia. Gentiles vero ad talia non sunt cogendi. Sed si nolunt eis congruere, ut Timotheus, non sunt prohibendi, sed si in his confidunt, sunt perditi; licet his ergo illa tenere ne videantur improbata potius [0582C] quam terminata. Gentibus vero non sunt imponenda, ne videantur aut non causa promittenti Christi, instituta, aut adhuc promittere, sed cessando jam patent signa futuri fuisse, quae cum honore paulatim deserendo erant sepelienda, non ut sacrilegia gentium fugienda.

VERS. 3.-- *Debitor est.* Hoc ideo ait, ut terrore tam innumerabilium observationum quae in lege scriptae sunt, ne omnes implere cogerentur, quod nec ipsi Judaei, nec patres eorum implere potuerunt, sicut Petrus ait, abstinerent ab his quibus eos aliqui subjicere cupiebant.

VERS. 4.-- *A gratia excidistis.* Quae ad hoc venit, ut cessante onere justificet; quod qui reducit, hanc perdit.

[0582D]VERS. 5.-- *Nos enim.* Qui in lege confidit, amittit gratiam, quod ex contrario potest videri, quia ex fide justitia, et spes, id est, externa beatitudo: et hoc facimus per spiritum, qui non potest falli aut fallere. *Spem justitiae.* Id est, quam sperat justitia, scilicet vitam aeternam, vel, quae speratur ipsa justitia. Fides enim esuriens et sitiens justitiam sperat in ea renovari et proficere. Vel, spes justitiae est Christus, ex quo speratur justitia ipsa.

VERS. 6.-- *Nam in Christo.* His vero qui in Christo Jesu volunt pie vivere, virtutes appetendae sunt, et vitia fugienda. Media vero quae inter virtutes et vitia sunt, nec appetenda sunt, nec fugienda, ut circumcisio et praeputium, quae nihil valent in Christo [0583A] *Sed fides.* Sine dilectione fides inanis est. Fides cum dilectione Christiani est. Alia est daemonis. *Nam et daemones credunt et contremiscunt [n: (Jac. II)]*. Qui qui autem non credunt, tardiores sunt et pejores quam daemones. Sed multum interest, utrum quis credat ipsum esse Christum, an credat in Christum. Nam ipsum Christum esse daemones crediderunt, nec tamen in Christum crediderunt. Ille enim credit in Christum, qui sperat in Christum, et diligit Christum.

VERS. 7.-- *Currebatis.* Hic laudat Galatas, et eos per quos inducti sunt ut judaizare vellent, vituperat; et ne illis consentiant, monet.

VERS. 10.-- *Confido.* Ideo confidere de his se dicit, quia non sponte sed circumventi errabant. Et ideo [0583B] ostensa modo vera via facile credit eos reversuros. *Conturbat.* Ut scilicet mutato ordine de spiritualibus sitis carnales. *Quicunque.* Occulte, inquiunt, Petrum lacerat, cui supra in faciem se restitisse scripsit quod non recto pede incesserit ad Evangelii veritatem: sed nec Paulus tam procaci maledicto de Ecclesiae principe loqueretur, nec Petrus dignus, ut portaret judicium Ecclesiae. Quocirca arbitrandum est haec de alio quodam dici, qui vel cum apostolis fuerat, vel de Judaea venerat, vel ex Pharisaeis crediderat, vel aliquis magnus sic apud Galatas aestimatus, ut portet judicium Ecclesiae perturbatae.

VERS. 11. *Ego autem.* Imponebatur a pseudo, quod Paulus alibi circumcisionem praedicaret, sed non eis facile sententiam suam aperire vellet.

[0583C] *Quid adhuc persecutionem. [n: (HIER.)]* Persecutiones enim creberrimas sustinuit a Judaeis, eo quod doceret eos, qui de gentibus crediderant in Christo, non debere circumcidi.

*Scandalum crucis.* Scandalum erat Judaeis praedicatio crucis, quia sabbatum et circumcisionem evacuabat. Si vero admitteret circumcisionem, non esset eis scandalum, et pacifici essent.

VERS. 12.-- *Utinam abscindantur.* Ipsi vos conturbant, sed utinam abscindantur, non carnaliter, sed vim generandi perdant in vobis, vel in aliis nihil proficiant non solum circumcisi sed abscissi, ut nullam omnino generandi potentiam habeant, et merito hoc opto ne vos redigant in servitutem legis: *Vos enim [0583D] vocati estis a Deo in libertatem.*

VERS. 13.-- *Ne libertatem.* Sensus est: Cavete ne audito nomine libertatis, impune vobis peccandum esse arbitremini. *Sed per charitatem Spiritus.* Non per affectum carnis charitas habenda est, sed per spiritum.

VERS. 14.-- *Omnis enim lex.* Nam et illa quae ad bonos mores pertinent, et illa quae in sacramentis sunt (cum bene a liberis intelligantur, nec carnaliter observantur a servis) ad charitatem referantur necesse est. *Diliges proximum.* Hoc scriptum est in Levitico [n: (Levit. XIX)], in quo recte dicit impleri legem universam, cum tamen duo sint praecepta charitatis in quibus tota lex pendet et prophetae, [0584A] quia dilectio Dei in dilectione proximi continetur; et ideo in hoc praecepto perfectio salutis est, quia sine proximo non diligitur Deus: *Qui enim non diligit proximum suum, quem videt, Deum, quem non videt, quomodo potest diligere? [n: (I Joan. IV.)]* Cum igitur utrumque praeceptum ita sit, ut neutrum sine altero possit teneri, unum eorum sufficit commemorare. *Sicut teipsum.* Non potest proximum diligere, qui non diligit se. Se autem non diligit qui diligit iniquitatem. *Qui enim diligit iniquitatem, odit animam suam [n: (Psal. X)]*.

VERS. 15.-- *Comeditis.* Vel *criminamini,* id est, crimina vobis invicem imponentes. *Ne abinvicem consumamini.* Per schisma Christianae religionis, per vanam gloriam vanamque victoriam mutata occasione [0584B] charitatis hoc eorum vitium tetigit, quia dissensio inimica est dilectionis. Hoc enim maxime vitio contentionis et invidiae et perniciosa inter eos jurgia nutriebantur, quibus consumitur societas et vita.

VERS. 16.-- *Dico autem in Christo,* etc. Ostendit quam sufficiens sit fides Christi sine lege, quia per eam carnem vincunt et ejus opera, et sequuntur spiritum; quasi dicat: Ne detis libertatem in occasionem carnis, sed per charitatem spiritus servite. Hoc autem dico posse esse vobis in Christo, et nunquam aliter. *Non perficietis,* etc. Non ait non feceritis vel non habueritis quia ea non habere non poterant, sed non perficietis, id est non opera eorum consensu voluntatis implebitis.

[0584C]VERS. 17.-- *Caro enim concupiscit,* etc. Caro dicta est concupiscere, quia hoc secundum ipsam agit anima, sicut auris dicitur audire, et oculus videre, cum potius anima et per aurem audiat, et per oculum videat. Caro enim nihil, nisi per animam concupiscit, sed concupiscere dicitur, cum anima carnali concupiscentia spiritui reluctatur. Ipsius enim carnalis concupiscentiae causa non est in anima, ex utroque enim fit, quia sine utroque delectatio nulla sentitur.

VERS. 18.-- *Quod si Spiritu ducimini,* etc. Ex quo apparet eum Spiritum sanctum non habere qui sub lege est, non dispensative, sed vere. *Non estis sub lege.* Hoc commodum jam habetis, ideo haec pars eligenda. Hos damnabiliter dicit esse sub lege, [0584D] quos reos facit lex, non implentes legem dum nescientes gratiam de se praesumunt. Porro sub lege est, qui timore, non amore, abstinet a malo, reus in voluntate. Haec lex timorem incutit, non amorem.

VERS. 21.-- *Regnum non Dei consequentur.* Nullus medius locus est, ut non sit in supplicio, qui non erit in regno.

VERS. 22.-- *Charitas.* Caput praemisit, unde membra sequuntur. Non enim bene aliquis gaudet, qui non diligit bonum unde gaudet. Non habet pacem veram cum aliquo, nisi eum diligat. Non est longanimis perseveranter exspectando nisi ferveat diligendo. Non est benignus, nisi diligat cui opitulatur. Non est bonus, nisi diligendo. Non fidelis salubriter, [0585A] nisi ea fide quae per dilectionem operatur. Non est mansuetus qui dilectione non moderatur. Non continet se quis ab eo unde turpatur, nisi diligat unde honestatur. Merito ergo charitatem sic saepe commendat, quasi sola sit praecipienda, quae non potest haberi sine caeteris, quibus homo efficitur bonus. *Gaudium.* Puritas conscientiae. Unde: *Non est impiis gaudere, dicit Dominus [n: (Isa. XLVIII)]*.

VERS. 24.-- *Qui autem.* Quasi dicat: Contra malos posita est lex; bonis autem posita est crux. Quod ita ait: *Qui autem,* etc., *carnem suam crucifixerunt,* etc. Congruit nostrae devotioni ut qui Domini crucifixi passionem celebramus, reprimendarum carnalium voluptatum crucem nobis faciamus. In hac quidem cruce semper in hac vita debet pendere [0585B] Christianus, ut sit fixus clavis et praeceptis justitiae, ut Christus in cruce clavis confixus fuit.

VERS. 25.-- *Si spiritu vivimus.* Quod communiter supra dixit, ad istos quibus scribit retorquet, et se eis connumerat, per hoc ostendens, se non dicere eis quod ipse non velit servare. Quasi dicat: Non dico vobis aliquid quod et facere ipse nolim.

VERS. 26.-- *Inanis gloriae.* Inanis gloriatio est velle vincere ubi praemium non est. *Invidentes.* Sciendum quia, cum per omne vitium antiqui hostis virus humano cordi infundatur, in zelo invidiae tota sua viscera serpens concutit, et in hac imprimenda malitia quasi postem movit. Zelus iste modum non habet permanens jugiter sine fine, cum alia scelera finiantur. Quantoque ille cui invidetur [0585C] successu meliore profecerit, tanto invidus in majus incendium livoris ignibus inardescit. Hinc vultus minax, torvus aspectus, pallor in facie, tremor in labiis, stridor in dentibus, verba rabida, et effrenata convicia, et manus ad violentiam prompta; et si gladio interim vacua, odio tamen furiatae mentis est armata.

## CAPUT VI.

VERS. 1.-- *Fratres, et si.* Hactenus toti Ecclesiae locutus est improbando legem, et commendando gratiam, modo se convertit ad praelatos qualiter tractent subditos, scilicet leniter, quia etiam fratres sunt, etsi superiores. *In aliquo delicto.* Delictum est declinare a bono, peccatum est facere malum; vel delictum quod ignoranter fit, peccatum [0585D] quod a sciente. Tamen indifferenter ponuntur. Praeoccupatio est, dum vel ad horam non videtur quid faciendum sit, vel qui viderit vincitur ut malum fiat cum latet veritas, vel compellit infirmitas. *Lenitatis.* Ne si aliter feceritis, non patiatur se argui, sed defendere se incipiat, ne turpis videatur. *Considerans teipsum.* Nihil ad misericordiam sic inclinat quam proprii periculi cogitatio.

VERS. 2.-- *Et sic adimplebitis legem Christi.* Id est charitatem; ex charitate enim Christus peccata nostra tulit, qui etiam praecepit ut nos invicem diligamus.

VERS. 3.-- *Nihil.* Comparatione spiritualis, qui totum dat gratiae.

VERS. 4.-- *Probet.* Diligenter inspiciat. *Opus autem [0586A] suum.* Non peccatum alterius, ut pharisaeus qui dixit: *Non sum sicut caeteri hominum [n: (Luc. XVIII)]*, qui non re, sed fallaciter erat justus. *In semetipso* Id est intus in conscientia sua pura. *Gloriam habebit.* Id est gloriabitur et gaudebit. *Et non in altero.* Id est in alterius laude, scilicet cum alter eum laudat. Qui enim conscientiam boni operis habet, non debet de hoc apud alium gloriari, et laudem suam foras fundere, sed in semetipso humiliter gloriari. Vel ita: *Et sic,* id est si actus suos consideret, sciens neminem debere gloriari se habere mundum cor, *in semetipso,* etc. *Et sic in se.* Id est, si actus nostros consideremus, nulli nos anteponemus, nec quemquam judicabimus. Vere justus alterum sibi praeponit, quia plus sua mala scit quam alterius, quorum [0586B] cognitio sibi gloria est. Gaudet enim, dum cognoscit morbum suum, quem sanare desiderat.

VERS. 5.-- *Unusquisque enim.* Non inquinatur quis alieno peccato. *Onus.* Alia sunt opera participandae infirmitatis, de quibus supra: *Alter alterius onera portate;* alia reddendae Deo rationis, de quibus hic. Contra eos qui putant hominem alienis inquinari peccatis, dicit: *Unusquisque enim,* etc. Contra negligentes qui nullum curant corrigere, securi quod alienis non contaminentur peccatis, dicit: *Invicem onera portate.* Onera infirmitatis invicem portamus, dum lenitate iram alterius sustinemus, et dum ei qui laesit, si petit, indulgemus. Vel per onus, intelligitur bonum et malum opus. In Scripturis enim onus et in bonam et in malam partem accipitur; et [0586C] sic: *Unusquisque,* bonus vel malus, *portabit onus suum,* id est mercedem operum suorum referet.

VERS. 6.-- *Communicet.* Bona sua faciat ei communia, et ne excuset, quia Deus non potest falli. Usitatum praeceptum est, ut praedicatori verbi Dei praebeat necessaria ille cui praedicatur, quae boni appellatione recte signavit. Sicut et Dominus in Evangelio cum discipulis loquens ait: *Cum mali sitis, nostis bona dare filiis vestris;* praevidens autem quosdam obtendere paupertatem, et praeceptum velle eludere, addidit:

VERS. 7.-- *Nolite errare.* Quasi dicat: Nemo se vane excuset, quia Deus non potest falli. Scit enim corda vestra, non ignorat facultates. Excusatio verisimilis hominem potest placare, Deum non potest [0586D] fallere.

VERS. 8.-- *Qui seminat in carne* addit *sua.* Cum vero dicit, *in spiritu,* non addit *suo,* quia semen carnale ex homine est, semen vero spirituale ex Spiritu Dei est. Messis vero hic in fine promittitur. Ideoque in seminando perseverantia opus est. *In carne, in spiritu. [n: (AMBROS.)]* Homo Christianus spiritu constat et carne. Homo enim ad comparationem sancti Spiritus caro est. *Qui autem seminat.* Id est, qui spiritui dat offensum ex fide, cum charitate serviendo justitiae, et legem spiritualiter intelligendo, de spiritu metet, etc.

VERS. 9.-- *Non deficiamus.* Si homo non imposuerit finem operi, nec Deus imponit remunerationi. [0587A] Quantum seminaverimus in operibus, tantum metemus in fructibus. Et quantum aviditas inquirentis se dilataverit, tantum se aperiet ad praemium manus retribuentis, quia sic recipiet quisque quomodo facit; quia qui fortis erit ad seminandum, fortis erit ad metendum. *Tempore enim.* Non statim Deus facit quidquid ad salutem oratur; nec ideo negat, quia differt, sed tempore suo, id est congruo praestat.

VERS. 10.-- *Dum tempus.* Tempus seminandi est praesens vita qua currimus. In hac licet nobis quod volumus seminare. Cum vero transierit, tempus operandi aufertur; unde: *Operamini dum dies est: veniet nox quando jam nullus poterit operari [n: (Joan. IX)]*. *Ad omnes.* Omnibus impendenda est misericordia. In quo praeponendi sunt justi qui sunt ex fide. [0587B] Quod et omnibus inimicis nostris qui scelerati sunt, persequentes Ecclesiam, testis est Dominus: *Benefacite his qui oderunt vos. Diligite inimicos vestros [n: (Luc. VI)]*; quia et ipsi sunt homines: quibus in hoc Dominus pluit, et solem dat.

VERS. 11.-- *Videte autem.* Postquam ad moralia opera exhortatus est, redit ad illud unde prius agebatur: ne scilicet legales observantiae teneantur. Ne quis autem sub nomine ejus fallat incautos, cavet finem epistolae manus suae annotatione complens. Ab hoc enim loco sua usque ad finem descripsit.

VERS. 12.-- *Hi cogunt.* Isti erant pseudo, qui sic Christum praedicabant ut et legem servandam docerent. Crucem praedicabant, ut a fidelibus quaestum haberent; legem, ut Judaeis placerent. *Ut crucis [0587C] Christi persecutionem,* etc. Forte hoc ideo dicit, quia Romani imperatores Caius Caesar, et Octavianus, et Augustus, leges promulgaverunt ut Judaei, ubicunque essent, proprio ritu viverent, et patriis caeremoniis deservirent. Quicunque enim circumcisus erat, licet in Christum crederet, quasi Judaeus habebatur in gentibus; qui vero incircumcisus se non esse Judaeum praeputio praeferebat, persecutionibus tam [0588A] gentilium quam Judaeorum fiebat obnoxius. Has igitur persecutiones, qui Galatas depravaverant, declinare cupientes, circumcisionem pro defensione discipulis persuadebant. Nam nec Judaei persequi eos poterant, nec gentiles quos videbant, et proselytos circumcidere, et ipsos legalia servare.

VERS. 14.-- *Mihi mundus crucifixus est.* Contigit plerumque, ut homo mundum mente non teneat, sed tamen mundus eum in suis occupationibus astringit et mortuus est homo mundo, et mundus quasi vivus eum conspicit, dum alio intentum in suis actibus rapere contendit; sed nec Paulus mundum cupit, nec mundus eum: ut in duobus mortui neuter neutrum videt. Quia igitur nec Paulus mundi gloriam quaerebat, nec a mundi gloria ipse quaerebatur, ideo et se [0588B] mundo et mundum sibi crucifixum gloriatur. *Et ego mundo.* Nec ego in mundo aliquid cupio, nec ipse suum aliquid in me cognoscit. Sicut Dominus ait: *Venit enim princeps mundi hujus, et in me non habet quidquam [n: (Joan. XIV)]*.

VERS. 17.-- *De caetero.* Non vult per turbulentas contentiones taedium sibi fieri de re quantum satis erat exposita. Vel sicut in Graeco legitur: De caetero nemo mihi laborem exhibeat vel praestet, scilicet ut rursum in vobis necessitatem habeam laborandi. Laborem enim praestat magistro, qui aliter sentit quam docuit. *Stigmata.* Stigma est punctum vel nota aliquo ferro acta. Stigmata ergo appellat quasi notas poenarum de persecutionibus quas patiebatur. Et est sensus: Ideo non debet mihi fieri molestia, quia ego habeo alios conflictus et certamina, quae in persecutionibus quas patior mecum decertant.

VERS. 18.-- *Gratia Domini nostri Jesu Christi.* Conclusio epistolae et quasi subscriptio, qua et in nonnullis aliis epistolis utitur: quasi diceret: Ut praedicta teneatis: gratia non dissensio, non legis servitus, non rixa, non jurgium, etc.

english:
## THE ARGUMENT.

[0569D]

The Galatians are Greeks. These first received the word of truth from the Apostle. But after his departure they were tempted by false apostles, that they might be turned aside into the law and circumcision. These the Apostle calls back to the faith of the truth, writing to them from Ephesus.

## CHAPTER ONE.

VERS. 1.-- *Paul, an apostle.* By the name of his office he strikes fear. *Not of men.* Understand, apostles, as were certain false apostles chosen and sent by the Jews. *Nor by man.* But by Jesus, already raised up. Who taught not as a man teaches men, little by little, but the whole at once [0570D] through the Spirit: so that by this he is the greater, by which he seemed the less. For the other apostles seemed to be greater: because they were the earlier. He is least, because the latest. But thence he appears the worthier: because the earlier were appointed by Christ while he was still in part man, that is, mortal. But Paul the latest, by Christ now wholly God, that is, in every part immortal.

VERS. 2.-- *Who are with me.* The Christian brethren are grieving over your seduction, witnesses of my truth, whom you ought to believe, and not a few of them, but all.

VERS. 3.-- *And the Lord Jesus Christ.* Whom you injuriously [0571A] make equal to the law, while you assert that he does not suffice for salvation without the law: even as the law without him: but from him, without the law, is grace and peace.

VERS. 4.-- *Who gave.* That is, he offered of his own accord: because there is no other who could open the book, save the lion of the tribe of Juda. *Himself.* Because there was no other victim worthy for the blotting out of our sins, which is the beginning of salvation. What place then has the law? As if to say: None at all. *From the world.* That is, from conformity to the world, which allures us.

*The present evil world.* It lays hold so much the more, since eternal things are not seen. *The evil world.* He says this not because this world created by God is evil, but because evil things are done in it. And in this sense it is said: *The days are evil. The world is set in wickedness. The times are perilous.* [0571B] Woodland passes, which are full of robbers, and the sword, by which blood is shed, and the cup, in which poison is mingled, are called evil: because not only times, but places also and instruments have drawn upon themselves the infamy of the evils which are done in them.

VERS. 5.-- *To whom is glory.* As if to say: These things the good who are present attest, and those to come will attest them. In this *salvation* he has given a foretaste both of his own commendation, and of what the grace of God can do, and that the law confers nothing.

VERS. 6.-- *I marvel.* The Apostle treats consequently of the destruction of the law. And he reproves them for levity, that they passed over from the Gospel to the law without discernment. And because a Galatian is interpreted *a removal*, he fittingly takes from the name itself the occasion of his reproof. And [0571C] since these aforesaid good things are from Christ, I marvel that you, though well instructed before, are thus, so vehemently and in so short a time, removed, etc.

VERS. 8.-- *But although we,* etc. A good angel can be understood, not that this should come to pass, but he is so certain of the truth of his Gospel that even if an angel should announce another, he would not believe him, but would anathematize him.

*Besides that which. [n: (AUG.)]* Attend. He does not say: More than you have received. For if he said that, he would prejudge his own case, who was desiring to come to certain men to whom he himself was writing: as to the Thessalonians, that he might supply what was lacking to their faith. But he who supplies adds what was less; he does not take away what was there. But he who goes beyond the rule of faith does not advance on [0571D] the way, but withdraws from the way. *Let him be anathema.* Why this? Because he who evangelizes something else wishes to flow from what is private, not from what is in the midst. And since a man hindered by a carnal mist, and drawn back from the common fountain to his own falsehood, is able to do this, shall an angel do it too? Truly, if the angel flowing from what was his own had not been listened to in paradise, we should not have been cast headlong into death. Water in the midst had been set before all, the commandment of God. The water was in a manner public, and flowed without deceit, without stain, without mire. But there came an angel fallen from heaven, made a serpent, because he was already desiring treacherously to scatter poison, and he sent forth poison. He spoke from what was private, from his own: *Taste, and ye shall be as gods [n: (Gen. III)]* [var: Vulg. Gn 3:5 *in quocumque die comederitis ex eo, aperientur oculi vestri, et eritis sicut dii*, "in whatsoever day you shall eat thereof, your eyes shall be opened, and you shall be as gods"; there is no imperative in the received text]. And they, coveting what they were not, lost what they had received. [0572A] *Anathema.* This word is put for a curse, and in common speech it is called a devoting. For scarcely anyone says that a man devotes himself, save one who is cursing himself. Whence that: *And he anathematized him and his cities, and the name of that place was called Anathema [n: (Num. XXI)]* [var: Vulg. Nm 21:3 *et vocavit nomen loci illius Horma, id est, anathema*, "and he called the name of that place Horma, that is, anathema"; the received text has no anathematizing of him and his cities]. Hence it has been drawn that an anathema should seem something detestable and abominable, so that the victor should carry off nothing thence for his own uses, but devoted the whole to a penalty to be paid: this was to anathematize, which in common speech is called to devote. But the origin of this word is in the Greek tongue, from those things which, vowed and paid, that is, promised and rendered, were set up on high in the temples: and it is said: ἀπο τοῦ ἀναθήναι, that is, to set up on high.

VERS. 9.-- *As we said before.* He infers from the greater. Since I would excommunicate ourselves or an angel, [0572B] much more are the false apostles to be excommunicated.

VERS. 10.-- *Now.* He says now, because formerly, when he said that a man is justified out of the law, he preached the glory of man to be unprofitable, and the grace of God. He hints here also that those seducers do this, that they may be praised by the Jews, whom Paul does not fear to offend for the glory of Christ, at whose coming the law ceases. *If yet.* Hence certain men think that conscience suffices, so that they should care but little what another judges concerning them; but conscience is before God, and a manner of life before one's neighbour is necessary; and if this is conducted too negligently, it hurts by example. Whence elsewhere: *Please ye all men in all things, as I also please all men [n: (II Cor. X)]* [var: Vulg. 1Cor 10:33 *sicut et ego per omnia omnibus placeo*, "as I also in all things please all men"; the received text has no imperative]. Likewise: *Be ye without offence to the Jews and to the Greeks, to the Church of God [n: (II Cor. VIII)]* [var: Vulg. 1Cor 10:32 *Judaeis, et gentibus, et ecclesiae Dei*, "to the Jews and to the Gentiles and to the church of God"]. Likewise: *We provide good things, not only before God, but also before men* [0572C] [n: (Matth. V)]. Likewise: *Let your works shine before men,* etc. [var: Vulg. Mt 5:16 *Sic luceat lux vestra coram hominibus : ut videant opera vestra bona*, "So let your light shine before men, that they may see your good works"] Therefore against rash judges, detractors, whisperers, murmurers, who seek to suspect what they do not see, and seek also to boast of what they do not suspect, conscience suffices. Nor let us seek, in the others whom we wish to please, our own glory, but their salvation, that they may praise not us, but God, who made them such; whence: *Do not ye your justice before men,* [var: Vulg. Mt 6:1 *Attendite ne justitiam vestram faciatis coram hominibus*, "Take heed that you do not your justice before men"] where he reproves those who so fan abroad their own works that they set the praise of men as the end of their works, and reckon that same praise as it were for the wages of their works.

VERS. 14.-- *And I made progress in Judaism.* As if he should say: I who formerly availed so much in those observances of the law have now left them, and therefore do you by my example withdraw from them.

[0572D]VERS. 15.-- *But when it pleased.* As if he should say: Then it appears that I had not learned it, and neither afterwards. *He separated from the womb of the mother.* Whence it is read of Jeremiah: *Before I formed thee in the womb, I knew thee [n: (Jerem. I)]*. He therefore who foreknows those that shall be before they are, makes to be whomsoever he wills to be born, and those already born whom he wills he calls by grace that they may be just, as he called Paul by grace, that he might announce Christ. *Out of the womb.* The mother is the Synagogue; her womb and her privy chambers are the Pharisees, from whose number he was separated.

## CHAPTER II.

VERS. 1.-- *Then after fourteen years.* From [0573A] the passion of the Lord, when he had been converted to the faith, he came, as Bede shows, writing upon the Acts of the Apostles.

VERS. 2.-- *And I conferred with them.* He shows that he had no assurance of the Gospel unless it were strengthened by the authority of Peter and of the others. *Apart,* etc. I conferred with these separately, not publicly, lest a scandal of the faith should be born to the faithful of Judaea (who thought that the law was to be kept). At that time, when Peter had come to Antioch (although this is not read in the Acts of the Apostles), Paul withstood him to the face.

VERS. 4.-- *Brought in unawares.* By the Jews. For what the unbelievers could not do of themselves, they attempted through false brethren, whom they had sent in under the appearance of religion, that they might explore what liberty we have in the faith of Christ, [0573B] not that they might hold it, but that by some contention they might bring us back from it into the servitude of the law. But if it were so, the truth of the Gospel would not remain among the Gentiles, but all would judaize. And therefore here, to those with whom he compared the assertion of his preaching, he was in no wise willing to yield. But elsewhere, where it did no harm, on account of the scandal of the Jews, he circumcised Timothy. In all these things he both commends himself and proves that the law is not to be kept.

VERS. 5.-- *Nor for an hour.* He yielded not for an hour, who never yielded. But if he yielded at some time, how not even for an hour? Why also on account of the false brethren, if he was going to do it of himself? He yielded therefore on account of them: which of himself he would not do: humbling himself to the law, Timothy being circumcised, that the guile and the scandal of the Jews [0573C] might cease, who were ready to stir up a tumult and a sedition if he should receive that son of Judaea uncircumcised and ordain him bishop.

VERS. 6.-- *What they were sometime.* I do not run back to former things, because those which are now suffice; but they who seemed to be something conferred nothing. In which it appears that he is not inferior to them. But God is proved not to accept the person, because if it were so, I, Paul, before ungodly, upon whom such men would confer nothing, should not have been. Or that, *it maketh no matter,* but they brought me nothing. *Who seemed to be something.* That is, of some authority: because they had walked with the Lord and had been present at his transfiguration. They seemed, I say, *by these,* that is, by the false brethren. Because they who seemed to be something seemed to be so only to carnal men; [0573D] for they themselves are not something. Even if some are good ministers of God, Christ in them is something, not they themselves of themselves. For if they themselves were something of themselves, they would always have been something.

VERS. 9.-- *Pillars.* The Church is called the firm support of the truth: which wisdom also built, that is, established upon seven pillars, by which number is intimated either the whole body of preachers (because it is wont to be put for the universal) or the sevenfold operation of the Holy Spirit. *They gave the right hands.* Whence did he confer with them and receive right hands? Because he had the same word with them. The conference itself showed the unity of doctrine, otherwise the Church would not believe him who had not been with the Lord. *That we unto the Gentiles.* [sic: *ingentes*] That I might be first in the preaching [0574A] of the Gentiles, as Peter in the circumcision. And that, as the apostles were joined to Peter, so Barnabas might be joined to him.

VERS. 11.-- *I withstood.* This Paul would not dare, unless he felt himself not unequal.

VERS. 12.-- *For before they came,* etc. Certain emulators of the law [sic: *leges*], who venerated Christ and the law with equal right, whom fearing he did not mingle with the Gentiles. But if this alone were so, it would not be blameworthy. As Paul himself also yielded at some time on account of scandal. But in this there was error, that he compelled the Gentiles to judaize.

VERS. 14.-- *How dost thou compel the Gentiles.* Not by the command of one teaching, but by the example of his manner of life.

VERS. 15.-- *We.* His authority being commended, he now begins to treat by reasons that carnal observances [0574B] are not to be observed after Christ. As if to say: The Gentiles ought not to judaize, because we who availed in the law know that it does not justify: and therefore, having let it go, we flee to Christ.

VERS. 16.-- *But by the faith,* etc. He does not for this reason say that it is of faith, as though good works were made void, since God renders to every man according to his works: but because good works are of grace, and not grace of works: because faith working by love would work nothing, unless the love of God itself were poured forth in us by the Holy Spirit; nor would faith itself be in us, unless God gave it.

VERS. 17.-- *But if while we seek.* If we have in truth known that we cannot be justified save by passing over to Christ, does Christ then suffer us to slip back [0574C] to that which we were? But if he suffered it, he would surely be to us a minister of sin, that is, of our former state, as he would have been a minister of justice to those passing over to him.

VERS. 19.-- *For I through the law.* Understood spiritually. *Am dead.* That I may not live carnally. *That I may live to God.* Not to myself, but that I now can to God? because I am with Christ. *Nailed.* That is, the cross of Christ has quenched in me the ardour of sin, so that I am no longer stretched out toward it: as one having his hands fastened with nails.

VERS. 20.-- *I live.* I have in the virtues vigour for working well. *Now not I.* That sinner which I formerly was. *But Christ liveth in me.* That is, the newness of Christ appears in me. To what end then the law?

## CHAPTER III.

[0574D]

VERS. 1.-- *O senseless. [n: (AMBR.)]* The words of one growing angry. And the Galatians were senseless who did not even acknowledge that they had been circumvented by the false apostles. *Hath bewitched.* A bewitching is when by magical delusions certain things are shown to the eyes of men otherwise than they are. That also is commonly called a bewitching which harms infants. For the eyes of certain men are said to burn with their look, while this act of theirs also is called a bewitching: and it can come about that demons serve this sin. Likewise envy burns as a bewitching does. For the envious man harms not only himself, but also those in whom some good things begin to be; whence Solomon, *The bewitching of malice obscureth good things* [0575A] [n: (Sap. IV)] [var: Vulg. Sap 4:12 *Fascinatio enim nugacitatis obscurat bona*, "the bewitching of vanity obscureth good things"]. So it came about that the envious, as men bewitching, harmed the Galatians, newly born again in Christ, so that these same Galatians, the stomach of faith growing nauseous, vomited up the food of the spirit. *Before whose eyes.* Truly bewitched, since before the eyes, that is, in your presence, he who is so great. *Jesus Christ hath been proscribed.* [var: Vulg. Gal 3:1 *praescriptus est*, "hath been set forth"] That is, disinherited: and this *among you,* among others you ought not to suffer that he should lose his kingdom and his inheritance, much less among you.

VERS. 2.-- *This only of you.* Them being admonished by rebuke, he proves that the law is not to be observed, because not from it, but from faith come all things necessary, spirit, justice, blessing. As if to say: Although bewitched and foolish, yet *this I wish to learn of you,* because this is so evident that even the foolish are able to teach [0575B] it. If there were nothing else, this alone would suffice for the proving, since it is agreed that you received the Spirit; but whether from works, in which you never took up labour, or from faith, which comes by the easiness of hearing?

VERS. 4.-- *Without cause.* He says this for this reason: because they had already borne many things for the faith, and in those very sufferings had overcome fear by charity. Without cause therefore had they suffered so great things, who were willing to slip from charity, which had borne so great things in them, to the law.

VERS. 5.-- *He therefore who giveth.* Because you received the Spirit not from works, which you never had, but from faith; therefore you are able to see that I, who had the works of the law, received the power of giving the Spirit and of working miracles not through them, but through faith. Concerning [0575C] the fact that he had been under the law there could be doubt: but by the likeness of these things the whole is clear.

VERS. 6.-- *Unto justice.* Here he calls justice the remission of sins and the keeping of a good life.

VERS. 8.-- *Foreseeing.* Not only justice is of faith, but the blessing also, because the Scripture says: *In thee shall they be blessed,* that is, in conformity to thy faith. *That of faith.* Not of works, etc. *He foretold,* that is, he showed. Or, *he foretold,* that is, he showed that it had been foretold that *they shall be blessed* in eternal blessedness. *In thee.* In the imitation of thy faith, etc.

VERS. 10.-- *For whosoever,* etc. This is to be understood not of the works which pertain to morals, but of those which were done in those observances. The law written on the tables profits: the rest are a burden, which he proves [0575D] by the authority of Scripture, saying: *It is written.* They who are of the works of the law are accursed, because, as it is written by Moses in Deuteronomy [n: (Deut. XXI)]: *Cursed is every man,* etc. [var: Vulg. Gal 3:10 *Maledictus omnis qui non permanserit in omnibus quae scripta sunt in libro legis ut faciat ea*, "Cursed is every one that abideth not in all things that are written in the book of the law, to do them"; the received text has no *homo*] As if to say: I have commanded many things, all of which no one will be able to fulfil: but they were given for a burden, and therefore all are accursed. In which he hints that a Saviour is to be desired, who may set an end to these things, and free us not only from other sins, but from the curse of the law. Why then do the Galatians pass over from grace to a curse?

VERS. 11.-- *Is justified before God.* He who worships him freely, that is, not out of a desire of seeking anything from him besides himself, or out of fear of losing. For in him alone is our true blessedness, and it is perfect.

[0576A]VERS. 12.-- *But the law,* etc. Of faith are justice and life: but the law is not of faith. It could indeed seem that the works of the law were done out of faith, so that eternal things were hoped for on account of them: but it is not so, since the Jews kept those things out of fear of punishment. *He shall live in them.* He does not say: He who shall do it shall live in it, though he had put before: *the law is not of faith;* that thou mayest understand the law to be put in this place for those very works which were done in those observances. But they who lived in these works certainly feared (if they had not done them) to suffer stoning, or the cross, or another thing of this kind. *He therefore who shall do them, shall live in them:* not before God, that is, he shall have a reward, that he be not punished with that death. But he who lives of faith, when he shall have gone forth hence, shall then the more have a most present reward. Therefore he does not live of faith, whosoever [0576B] either desires or fears present things which are seen: because the faith of God pertains to things invisible.

VERS. 13.-- *Made for us,* that is, reputed not only accursed, but even a curse. Or, He was made in the truth of the thing *accursed,* that is, mortal. *Cursed is he that hangeth.* As if to say: Let it be enough for punishment that the guilty man dies hanged: and that he is there until evening, that he may then be taken down and buried, lest, if he be there longer, the reproach be the greater: and a stain to his kindred. *Every man.* [var: Vulg. Gal 3:13 *Maledictus omnis qui pendet in ligno*, "Cursed is every one that hangeth on a tree"; the received text has no *homo*] Christ also, lest heretics to come should deny his true death.

VERS. 17.-- *But this I say.* This God promised to Abraham, *and this testament confirmed* by oaths *I say* and affirm, that *the law maketh not void,* of which this was not to be thought: because it was given only [0576C] for a time: because long after the promise made to Abraham the law was given: of which, if the blessing were from it, the men of that time, Abraham, Isaac and Jacob, would not have had it. *The law maketh not void.* That is, false: which it would do, if the blessing were given through it. For that promise did not say that it should be through the law, but through the seed. But if the blessing be through the law, then in vain did he promise to the seed, and in vain did the seed itself come. The law maketh not void, as though it now availed to empty out the promise: because it would be false, and God a liar.

VERS. 19.-- *Because of transgressions.* It was set in the midst, between the promise and the seed: to whom the promise was made, that is, between Abraham and Christ, that it might instruct the people of God under the fear of God: that they might be made worthy [0576D] to receive the promise which is Christ. *Ordained by angels.* The law, I say, ordained by angels, that is, by Moses and the other ministers of God, or given to men by the ministry of angels, in which angels assuredly were the Father and the Son and the Holy Spirit. Sometimes, without any distinction of person, God was figured through them. And note that he does not say given, but, *ordained:* as it were given in orderly fashion between the time of the natural law (of which they were convicted that it could not help) and the time of grace, before they were to be convicted concerning the law: he therefore who now brings it back acts against the order of the angels. *In the hand.* That is, in the power of Christ, that the law should stand while he willed, and cease when he willed. Therefore you act against him who destroyed it. A mediator is between two [0577A] extremes, and on this account it might seem either that Christ was not God, or that there were two gods. To which he answers that, although a mediator is not of one but of two extremities, yet he is one God with God the Father by the divine nature, to whom he mediates by the human.

VERS. 20.-- *A mediator.* The law which the mediator has is of one people only: but yet the mediator himself is not of one people only, that is, of the Jews who had the law, but of the Gentiles also, and therefore do not seek the law, that you may have a mediator. A mediator is not of one, but yet he is one: sufficient for reconciling all to God, because he is God, and therefore add not anything else to him.

VERS. 21.-- *The law then,* etc. Since the law is because of transgression, it is therefore so against the promises [0577B] that through it there is fulfilled something otherwise than as it was promised: not because from the law there is not life, that is, eternal blessedness: because if life were from thence, then justice also: but justice is not from it, but rather it condemns, and shuts up under sin. And this is what is said:

*But the Scripture shutteth up.* [var: Vulg. Gal 3:22 *Sed conclusit Scriptura omnia sub peccato*, "But the Scripture hath concluded all under sin"] The law itself wholly shut up the Jews under the dominion of sin, and showed all men shut up under sin, as it is said also to the Romans: *God hath concluded all things in justice, that he may have mercy on all.* [var: Vulg. Rom 11:32 *Conclusit enim Deus omnia in incredulitate, ut omnium misereatur*, "For God hath concluded all in unbelief, that he may have mercy on all"] Their sins being made known through the law, they were shut up, that they may not be able to excuse themselves, but may seek mercy.

VERS. 23.-- *Before that.* Before the coming of faith the law was useful to the Jews. *Faith came.* Faith is unbidden, which no merit called forth. *We were kept.* Not free, but servants. *Shut up.* That being thus accustomed we might be [0577C] led. *Unto it.* That is, unto so good a faith. *Which.* It was in the time of Christ. *To be revealed.* In the time of Christ many things were opened which before were obscure. Behold the honour of the law: because it kept us as a pedagogue: but this is not a great thing, because this belongs to children, not to grown men.

VERS. 24.-- *Was our pedagogue in Christ Jesus.* By the instruction of Christ: who therefore instructed, that so, coming to faith as children unto perfection, we might be justified. Or *in Christ,* that is, in the carrying out of the precepts of Christ.

VERS. 26.-- *You are all children of God by faith.* We Jews in the time of faith forsook the pedagogue: because all you Gentiles, who had not the law, are sons. Do you then take up what we forsook by your example? [0577D] As if he should say: You ought not to do this. *In Christ Jesus.* In the instruction of Christ, and unto the likeness of his death.

VERS. 27.-- *You have put on.* That is, you have been made conformable to him, which is to you an honour and a protection against the heats. But that Christ is a garment, the Apostle elsewhere makes plain, saying: *Put ye on our Lord Jesus Christ.* [var: Vulg. Rom 13:14 *induamini Dominum Jesum Christum*, "put ye on the Lord Jesus Christ"] Now men put on Christ: sometimes as far as the receiving of the sacrament: sometimes even as far as the sanctification of life. And that first is common to the good and to the evil. But this second is proper to the good.

VERS. 29.-- *Then are you the seed of Abraham.* Christ was called the seed of Abraham: where it is read that the promises [0578A] were spoken to Abraham and to his seed. But here the sons of Christ, that is, all believers, are called the seed of Abraham. But as often as Christ is named the seed of Abraham, it is to be understood bodily: namely, that he is begotten of his stock. But as often as we who believe in him are called the seed of Abraham, then we ought spiritually to take the seed of faith.

## CHAPTER IV.

VERS. 1.-- *But I say,* etc. Now you Gentiles and we Jews are Christ's, and the seed of Abraham and heirs. But formerly we Jews were under the law while we were little ones, like an heir that is to be, and one placed under [tutelage] by his father.

VERS. 3.-- *Under the elements.* By the elements he signifies the new moons, [0578B] that is, the lunar days, and the sabbath, not that they hoped in the elements as the pagans do, but that in these they venerated God. *Of the world.* Because the law promised not heavenly but earthly things: or transitory things, such as the world is.

VERS. 4.-- *The fulness of time came.* That is, after that whole space was fulfilled through which the law was to endure, then God sent, etc. *The fulness of time.* He knew when he ought to come, or even to suffer, etc. For there is no hour of his, or of ours, save his will. Yet before it a long series of heralds had to be sent ahead.

*God sent his Son.* Whence, *I went forth from the Father, and came into this world [n: (Joan. XVI)]*. And yet of him John the Evangelist says: *He was in the world, and the world was made by [0578C] him, and the world knew him not [n: (Ibid. I)]*. Then he joins: *He came unto his own.* Thither therefore was he sent, where he was. Whence also the Prophet says that: *I fill heaven and earth [n: (Jer. XXIII)]* [var: Vulg. Jr 23:24 *Numquid non caelum et terram ego impleo?*, "Do not I fill heaven and earth?"; the received text is a question]. It is to be asked therefore how that sending is to be understood. If therefore we think soberly of the Son of God the things that are worthy, we ought to understand him to have been sent for this reason, because out of that incomprehensible and unutterable secret of the deep majesty the Word of God gave himself to be comprehended by our minds, not only when he emptied himself, but also when he dwelt among us. *Of a woman.* The usage of the Hebrew tongue calls women not those that are corrupted, but females. *Made under the law.* That he might appear circumcised, as a son of Abraham having the sign of him to whom he had been promised; in whom circumcision was fulfilled: and so let the sign now cease. [0578D] For Abraham believed that he should have a son, in whom all nations should be blessed: which we believe to be already done.

*That the adoption.* That is, that we might be partakers of the divine glory. For as he himself partakes by nature, so he adopts us unto the seeing of it. For hence we receive adoption, that that only Son of God did not disdain a partaking of our nature, made of a woman, that he might not only be the only-begotten, but might also be made the first-born among many brethren. But he says adoption, that we may distinctly understand the only Son of God.

VERS. 6.-- *God sent.* For that we might be proved to have been adopted by God unto sons, he gave us his Spirit [0579A] who should show the sign of the Father toward the sons, that, because we should not dare to say this by our infirmity and unworthiness, he might prompt us to dare to say it. *The Spirit of the Son.* Note that the Spirit is the Son's also. And note here also the Trinity. [n: (AUG.)] If perchance anyone should ask whether the Spirit proceeds from the Son, etc., *as far as* he has from him, that from him also the Holy Spirit should proceed.

*Crying.* It is to be noted that in the Scriptures a cry is understood not as the sending forth of a great voice, but as the greatness of knowledge and of doctrines.

*Abba father.* Elegantly he set down two words signifying the same thing, on account of the whole people which out of Jews and Gentiles has been called into the unity of faith, that the word of the Hebrews might pertain to the Hebrews, the Greek to the Gentiles. But the same signification of each word pertains to [0579B] the unity of the same faith and Spirit.

*Who by nature are not,* etc. He shows that the nature of the true God is one, namely of the Father, and of the Son, and of the Holy Spirit. But what is it to be God by nature, save to be true God? Whence elsewhere the Apostle: *You are converted to serve the living and true God [n: (I Petr. II)]* [var: Vulg. 1Thes 1:9 *conversi estis ad Deum a simulacris, servire Deo vivo, et vero*, "you are converted to God from idols, to serve the living and true God"].

VERS. 9.-- *Yea rather, you are known.* Scripture frequently uses this kind of speech; whence: *So in the sanctuary have I appeared to thee, that I might see thy power and thy glory [n: (Psal. LXII)]*, that is, thou hast seen me, that I might see thee. God knows us, that is, he affords us the knowledge of himself. For it is not from us that we have known him, from eternity indeed he knew: but he is then said to know, when he brings it about that those things are known. *Weak.* Truly the law is a needy element: because it does not justify perfectly.

[0579C] *Needy.* Because as much as it helps, it does so not of itself, but in respect of grace. Those are called *needy elements* which need one another for the governing of the world.

VERS. 10.-- *Days.* They observe days who say: To-day nothing is to be begun. *Months.* They who, searching out the courses of the moon, say: Under such a moon nothing is to be begun: these observe and cultivate months. *Times.* As when they say: Now is the beginning of spring. *And years.* When they say: It is a new year. But there ought to be no suspicion of these things, because whatever is done simply under devotion to God can turn out prosperously.

VERS. 11.-- *I am afraid of you, lest perhaps,* etc. This they observe who on certain days, months or years are willing [0579D] or unwilling to begin: as though the times were auspicious or inauspicious.

VERS. 12.-- *Be ye as I.* I also, who had the law, am now without the law, as you ought to be without it. I, I say, who, though I was born a Jew, now despise those carnal things by a spiritual discernment. *Because,* etc., *as you,* etc. I am a man who has been corrected from error, and so you can be corrected. *Brethren, I beseech.* Those harshly corrected he refreshes by their good deeds. *You have injured me in nothing.* He excuses himself, because the false apostles had said that Paul was an enemy to the Galatians and had not wished to teach them the things which he preached in the other churches.

VERS. 13.-- *Your temptation.* For they were tempted (when [0580A] the Apostle was suffering tribulation according to the flesh) whether they would forsake him through fear, or embrace him through charity.

VERS. 14.-- *But as an angel of God,* etc. He says this because God speaks in his saints, and Paul wished not himself, but God in himself, to be loved; and therefore he bears witness to certain of them that they had received him as an angel of God and as Christ Jesus. In all his saints therefore he is to be loved who says: *I was hungry, and you gave me to eat [n: (Matth. XXV)]*. So great is the charity of the head toward its own body.

VERS. 15.-- *Where is then,* etc. Admiring their spiritual work, he commends it, that, looking upon this, they may not fall into a carnal fear. And because they had been changed for the worse, he rebukes them. For although they received him as an angel, yet not for that does he spare to cut and [0580B] to burn, because he seeks not his own things, but the things which are Christ's. He seeks not milk and wool from the sheep, the same advantage of supplying necessity and the favour of honour, but the salvation of all. If *it could be done.* Could not that have been done which the Apostle says? That cannot be done which is not justly done. He said that he could not do what without doubt he could by power, but could not by justice.

VERS. 16.-- *Telling you the truth.* Because no man wishes to be proved to be in error, and every one who reproves seems an enemy.

VERS. 17.-- *They are zealous.* I am not an enemy, but they are zealous, etc. But they are zealous not well who do not so much desire them to be better, as they wish to make them worse and to draw them backward by a perverse zeal.

[0580C]VERS. 19.-- *Until Christ.* Whom you disfigure, let him be beautiful in you. Or, that he may appear beautiful to others through you. A graver saying than if he had said that they were formed in Christ.

VERS. 20.-- *But I would.* The Apostle, knowing that a discourse which is made to those present has greater force, desires to change the apostolic voice, comprehended in letters, into presence. For the divine Scripture edifies when read, but profits much more if it is changed from letters into voice. For indeed the living voice has great force, a voice resounding from the mouth of its own author, which is uttered and distinguished with that pronunciation because it was begotten in a man's heart.

VERS. 21.-- *Say ye,* etc. Answer. For thus far the sentence hangs. And that is interposed: *whom [0580D] thou bringest forth again,* etc. [var: Vulg. Gal 4:19 *quos iterum parturio*, "whom I bring forth again"] *Have you not read the law.* Whichever they choose, they are proved fools. If they have not read it, they ought not to receive what they do not know. If they have read it, it itself proves that it is to be dismissed. But if they do not understand, they are fools.

VERS. 22.-- *It is written,* etc. He had several, but Scripture specially follows out the particulars concerning two only, hinting that something excellent is prefigured in them. *One of the bondwoman and one,* etc. Nor did he distinguish this in vain: both indeed were born of Abraham, but of a different operation. Because he who was of the bondwoman was born according to the nature of the flesh, by which a young woman is wont to conceive of an old man. He who was of the freewoman, not according to the strength of the flesh, as an old barren woman of an old man, but by the operation of God, who promised. Him therefore custom begot, [0581A] demonstrating nature. But him the promise gave, signifying grace. There human usage is shown, here the divine benefit is commended.

VERS. 24.-- *By an allegory.* That is said by an allegory when one thing seems to sound in the words, and another to be signified to the understanding, as here by Abraham, God the Father: for he is the father of many nations. For *Abba* is father; *am,* of many. And there is understood, *of nations. In mount Sina.* By the mention of such a place the Apostle signifies that the Jews were proud against the Gentiles because of the commandment, or that they themselves were proud and swollen against the commandment itself, which is Agar, that is, is signified by Agar. For Agar is alienation, because it alienates from the inheritance.

VERS. 25.-- *The mount.* It is in all things *joined,* and [0581B] like to that Jerusalem, that is, to the Jewish people, which now is, that is, which serves in time. The whole people is the mother, the several are the sons, or the proselytes, who all serve through fear of punishment. By all these things it is plain that the old law is not to be held, but the new, which is above, which is free. *Arabia,* etc. Lowliness, or affliction, because they were afflicted under carnal observances.

VERS. 26.-- *Which is above.* The city of the saints is a heavenly one, although in certain persons whom she brings forth here she is still a pilgrim. Sara barren signifies that the nature of the human race, corrupted by sin and therefore condemned, deserved nothing of true happiness for the time to come. Isaac born by promise signifies the sons of grace: and because this, not through regeneration but through generation, [0581C] was to be, therefore circumcision was then commanded, when a son was promised to Sara. For circumcision signifies nature renewed, the old state being put off. In that he commands all sons and servants to be circumcised; he testifies that this grace pertains to all. *Which is the mother.* Because the several, instructed by her word and example, serve out of charity.

## CHAPTER IV. (cont.)

VERS. 27.-- *It is written.* That she is free and a mother he proves by the authority of Isaias, subjoining: *Rejoice.* To rejoice, to break forth, to cry out, pertain to liberty. *Thou bearest not.* He says this because at that time she brought forth as it were none. *Thou travailest not,* because as yet she had had no striving. *Rejoice,* in the heart. *Break forth.* Show forth outwardly the gladness of the mind. *Cry out.* Preach thy joy to others. *For many are the children.* This pertains to the mother. Isaias, beholding [0581D] in the time of Christ the Church of the Gentiles, before barren, then fruitful, addresses her, saying: O barren Church, who in the time of the law bearest not even by the power of a miracle, etc. *Of the desolate.* More are the children of the Church once desolate than of the Synagogue bringing forth in the meantime. This Isaias would say superfluously of the ancient Sara, he is therefore to be understood to say it of the Church. But the Church was barren among all the Gentiles, before that offspring which we behold arose. The Synagogue therefore is she that hath a husband, that is, the law. But the desolate, and wandering, and living without any power of a husband, is the multitude of the Gentiles, which also was barren, putting forth the germ of no lawful word. Nature corrupted by sin does indeed bring forth citizens of the earthly city, but the citizens of the heavenly city [0582A] grace brings forth, freeing nature from sin. *Which hath a husband.* For the Synagogue had a husband, that is, the law, and was once fruitful in children. But the barren Church, without her husband Christ, without any address of the bridegroom, lay long in the desert. But after she received the bill of divorce, and turned every ornament of her husband to the ornament of an idol, then the husband, the former girdle rotting, wove for his loins another belt, another girding out of the Gentiles, who, as soon as she was joined to a husband, conceived and brought forth. Whence Isaias cries out: *Enlarge the place of thy tabernacle, and stretch forth thy cords [n: (Isa. LIV)]* [var: Vulg. Is 54:2 *Dilata locum tentorii tui, et pelles tabernaculorum tuorum extende : ne parcas : longos fac funiculos tuos*, "Enlarge the place of thy tent, and stretch out the skins of thy tabernacles: spare not: lengthen thy cords"].

VERS. 28.-- *Isaac.* Laughter, that is, they who serve in gladness, not out of sadness or necessity.

VERS. 29.-- *He persecuted.* I do not think that we can easily [0582B] find where Ismael persecuted Isaac, but only this, that when the son of the Egyptian woman was playing with Isaac, Sara was indignant.

VERS. 31.-- *By which liberty.* The liberty by which we have been freed by Christ is the remission of sins, and the justification of faith working by love.

## CHAPTER V.

VERS. 2.-- *If you be circumcised.* Circumcision and the other legal observances are not hurtful to those so born and so instructed, although they are not necessary, it was more hurtful to forbid them as though hurtful. But the Gentiles are not to be compelled to such things. But if they are unwilling [cj: *nolunt*; read *volunt*, "are willing"] to conform to them, as Timothy, they are not to be forbidden, but if they trust in these, they are lost; it is lawful therefore for these to hold those things, lest they seem rather disapproved [0582C] than ended. But upon the Gentiles they are not to be imposed, lest they seem either not to have been instituted for the cause of Christ the promiser, or to be promising still, but by their ceasing it is now plain that they were signs of a thing to come, which by being gradually forsaken were to be buried with honour, not to be fled from as the sacrileges of the Gentiles.

VERS. 3.-- *He is a debtor.* He says this for this reason, that by the terror of observances so innumerable as are written in the law, lest they should be compelled to fulfil them all, which neither the Jews themselves nor their fathers were able to fulfil, as Peter says, they might abstain from those things to which certain men desired to subject them.

VERS. 4.-- *You are fallen from grace.* Which came for this, that, the burden ceasing, it might justify; and he who brings that back loses this.

[0582D]VERS. 5.-- *For we.* He who trusts in the law loses grace, which can be seen from the contrary, because of faith is justice, and hope, that is, external blessedness: and this we do through the spirit, which cannot be deceived nor deceive. *The hope of justice.* That is, that which justice hopes for, namely life everlasting, or, that justice itself which is hoped for. For faith hungering and thirsting after justice hopes to be renewed and to advance in it. Or, the hope of justice is Christ, from whom justice itself is hoped for.

VERS. 6.-- *For in Christ.* But by those who wish to live godly in Christ Jesus, virtues are to be sought and vices to be fled. But the middle things which are between virtues and vices are neither to be sought nor to be fled, as circumcision and uncircumcision, which avail nothing in Christ [0583A] *But faith.* Without love faith is empty. Faith with love is the Christian's. Another is the demon's. *For the demons also believe and tremble [n: (Jac. II)]*. But they who [d: who] do not believe are slower and worse than the demons. But it matters much whether one believe that he is Christ, or believe in Christ. For the demons believed that he was Christ, and yet they did not believe in Christ. For he believes in Christ who hopes in Christ and loves Christ.

VERS. 7.-- *You did run.* Here he praises the Galatians, and blames those by whom they were led to wish to judaize; and he admonishes them not to consent to those men.

VERS. 10.-- *I have confidence.* He says that he has confidence concerning them for this reason, because they erred not of their own will but circumvented. And therefore, [0583B] the true way being now shown, he easily believes that they will return. *Troubleth.* That is to say, that, the order being changed, from spiritual you should become carnal. *Whosoever.* Secretly, they say, he rends Peter, whom he wrote above that he had withstood to the face, because he walked not with a right foot to the truth of the Gospel: but neither would Paul speak with so insolent a curse of the prince of the Church, nor was Peter worthy that he should bear the judgment of the Church. Wherefore it is to be thought that these things are said of some other, who either had been with the apostles, or had come from Judaea, or had believed out of the Pharisees, or was some great man so esteemed among the Galatians that he should bear the judgment of the troubled Church.

VERS. 11. *But I.* It was laid to his charge by the false apostles that Paul elsewhere preached circumcision, but was not willing easily to open his mind to them.

[0583C] *Why do I yet suffer persecution. [n: (HIER.)]* For he endured most frequent persecutions from the Jews, in that he taught that those who out of the Gentiles had believed in Christ ought not to be circumcised.

*The scandal of the cross.* The preaching of the cross was a scandal to the Jews, because it made void the sabbath and circumcision. But if he admitted circumcision, it would not be a scandal to them, and they would be peaceable.

VERS. 12.-- *Would that they were cut off.* They themselves trouble you, but would that they were cut off, not carnally, but that they might lose the power of generating among you, or that among others they might profit nothing, not only circumcised but cut off, that they might have no power at all of generating, and with reason I wish this, lest they bring you back into the servitude of the law: *For you [0583D] have been called by God unto liberty.* [var: Vulg. Gal 5:13 *Vos enim in libertatem vocati estis, fratres*, "For you have been called unto liberty, brethren"; the received text has no *a Deo*]

VERS. 13.-- *Give not liberty.* The sense is: Beware lest, having heard the name of liberty, you think that you may sin unpunished. *But by the charity of the Spirit.* Charity is to be had not by the affection of the flesh, but by the spirit.

VERS. 14.-- *For all the law.* For both those things which pertain to good morals, and those things which are in the sacraments (since they are well understood by the free, and not carnally observed by servants), must needs be referred to charity. *Thou shalt love thy neighbour.* This is written in Leviticus [n: (Levit. XIX)], in which he rightly says that the whole law is fulfilled, although there are two precepts of charity on which the whole law hangs, and the prophets, [0584A] because the love of God is contained in the love of the neighbour; and therefore in this precept is the perfection of salvation, because without the neighbour God is not loved: *For he that loveth not his neighbour, whom he seeth, how can he love God, whom he seeth not? [n: (I Joan. IV.)]* [var: Vulg. 1Jo 4:20 *Qui enim non diligit fratrem suum quem vidit*, "For he that loveth not his brother, whom he seeth"] Since therefore each precept is such that neither can be held without the other, it suffices to mention one of them. *As thyself.* He cannot love his neighbour who does not love himself. But he does not love himself who loves iniquity. *For he that loveth iniquity hateth his own soul [n: (Psal. X)]*.

VERS. 15.-- *You devour.* Or *you accuse one another,* that is, laying crimes upon one another. *Lest you be consumed one of another.* By the schism of the Christian religion, by vain glory and vain victory, the occasion of charity being changed, [0584B] he touched this vice of theirs, because dissension is the enemy of love. For by this vice most of all, of contention and of envy, pernicious quarrels also were nourished among them, by which fellowship and life are consumed.

VERS. 16.-- *But I say in Christ,* etc. [var: Vulg. Gal 5:16 *Dico autem : Spiritu ambulate*, "But I say: Walk in the spirit"] He shows how sufficient the faith of Christ is without the law, because through it they overcome the flesh and its works, and follow the spirit; as if he should say: Give not liberty for an occasion to the flesh, but serve through the charity of the spirit. But this I say can be to you in Christ, and never otherwise. *You shall not fulfil,* etc. He does not say, You shall not do, or You shall not have, because they were not able not to have them, but, You shall not fulfil, that is, you shall not fulfil their works by the consent of the will.

[0584C]VERS. 17.-- *For the flesh lusteth,* etc. The flesh is said to lust, because the soul does this according to it, as the ear is said to hear, and the eye to see, whereas rather the soul both hears through the ear and sees through the eye. For the flesh lusts nothing save through the soul, but it is said to lust when the soul by carnal concupiscence struggles against the spirit. For the cause of that carnal concupiscence is not in the soul, for it comes to be out of both, because without both no delight is felt.

VERS. 18.-- *But if you are led by the Spirit,* etc. From which it appears that he has not the Holy Spirit who is under the law, not by dispensation, but truly. *You are not under the law.* You have now this advantage, therefore this part is to be chosen. He says that those are damnably under the law [0584D] whom the law makes guilty, not fulfilling the law while, not knowing grace, they presume upon themselves. Further, he is under the law who abstains from evil by fear, not by love, guilty in will. This law strikes fear, not love.

VERS. 21.-- *The kingdom not of God shall they obtain.* [var: Vulg. Gal 5:21 *regnum Dei non consequentur*, "shall not obtain the kingdom of God"] There is no middle place, so that he should not be in punishment who will not be in the kingdom.

VERS. 22.-- *Charity.* He has set the head first, whence the members follow. For no one rejoices well who does not love the good whence he rejoices. He has not true peace with anyone unless he love him. He is not long-suffering in waiting perseveringly unless he be fervent in loving. He is not kind unless he love him whom he helps. He is not good save by loving. He is not faithful healthfully, [0585A] save by that faith which works through love. He is not meek who is not governed by love. No one holds himself back from that whereby he is defiled unless he love that whereby he is honoured. With reason therefore he so often commends charity, as though it alone were to be enjoined, which cannot be had without the rest by which a man is made good. *Joy.* Purity of conscience. Whence: *There is no rejoicing for the wicked, saith the Lord [n: (Isa. XLVIII)]* [var: Vulg. Is 48:22 *Non est pax impiis, dicit Dominus*, "There is no peace to the wicked, saith the Lord"].

VERS. 24.-- *But they who.* As if he should say: Against the evil the law is set; but for the good the cross is set. Which he says thus: *But they who,* etc., *have crucified their flesh,* etc. It befits our devotion that we who celebrate the passion of the crucified Lord should make for ourselves a cross of carnal pleasures to be repressed. On this cross indeed ought always in this life to hang [0585B] the Christian, that he may be fixed with nails and with the precepts of justice, as Christ was fastened with nails on the cross.

VERS. 25.-- *If we live by the spirit.* What he said above in general he turns back upon those to whom he writes, and numbers himself with them, showing by this that he does not say to them what he himself would not be willing to keep. As if he should say: I do not say to you anything which I myself also am unwilling to do.

VERS. 26.-- *Of vain glory.* Vain boasting is to wish to conquer where there is no prize. *Envying.* It is to be known that, although through every vice the venom of the ancient enemy is poured into the human heart, in the zeal of envy the serpent shakes all his own inward parts, and in the impressing of this malice he has as it were moved the door-post. That zeal has no measure, remaining continually without end, whereas other crimes are ended. And by how much he who is envied [0585C] has advanced with better success, by so much the envious man burns into a greater conflagration with the fires of spite. Hence a threatening countenance, a grim look, pallor in the face, trembling in the lips, gnashing in the teeth, raving words, and unbridled revilings, and a hand ready for violence; and if for the while it is empty of a sword, yet it is armed with the hatred of a maddened mind.

## CHAPTER VI.

VERS. 1.-- *Brethren, and if.* Thus far he has spoken to the whole Church, disapproving the law and commending grace, now he turns himself to prelates, how they should handle their subjects, namely gently, because they are brethren also, even if superiors. *In any fault.* A fault is to turn aside from good, a sin is to do evil; or a fault is that which is done in ignorance, a sin [0585D] that which is done by one who knows. Yet they are put indifferently. An overtaking is when either for the hour it is not seen what ought to be done, or he who has seen is overcome so that evil is done, when the truth lies hid, or infirmity compels. *Of meekness.* Lest, if you do otherwise, he suffer not himself to be reproved, but begin to defend himself, lest he seem base. *Considering thyself.* Nothing so inclines to mercy as the thought of one's own danger.

VERS. 2.-- *And so you shall fulfil the law of Christ.* That is, charity; for out of charity Christ bore our sins, who also commanded that we should love one another.

VERS. 3.-- *Nothing.* By comparison with the spiritual man, who gives the whole to grace.

VERS. 4.-- *Let him prove.* Let him diligently look into it. *But the work [0586A] that is his own.* Not another's sin, as the Pharisee who said: *I am not as the rest of men [n: (Luc. XVIII)]*, who was just not in fact, but deceitfully. *In himself* That is, within, in his own pure conscience. *He shall have glory.* That is, he shall glory and rejoice. *And not in another.* That is, in another's praise, namely when another praises him. For he who has the consciousness of a good work ought not to glory of this before another, and to pour out his praise abroad, but to glory humbly in himself. Or thus: *And so,* that is, if he consider his own acts, knowing that no one ought to glory that he has a clean heart, *in himself,* etc. *And so in himself.* That is, if we consider our own acts, we shall prefer ourselves to no one, nor shall we judge anyone. The truly just man prefers another to himself, because he knows his own evils more than another's, the [0586B] knowledge of which is glory to him. For he rejoices while he knows his own disease, which he desires to heal.

VERS. 5.-- *For every one.* No one is defiled by another's sin. *Burden.* Some are works of sharing infirmity, of which above: *Bear ye one another's burdens;* others of rendering an account to God, of which here. Against those who think that a man is defiled by others' sins, he says: *For every one,* etc. Against the negligent, who care to correct no one, secure that they are not contaminated by others' sins, he says: *Bear ye burdens one for another.* We bear one another's burdens of infirmity while by meekness we bear with the anger of another, and while we pardon him who has hurt us, if he asks. Or by burden is understood a good and an evil work. For in the Scriptures a burden is taken both in a good and in an evil sense; and [0586C] so: *Every one,* good or evil, *shall bear his own burden,* that is, he shall carry back the wages of his own works.

VERS. 6.-- *Let him communicate.* Let him make his goods common with him, and let him not excuse himself, because God cannot be deceived. It is a customary precept that he to whom preaching is made should furnish necessaries to the preacher of the word of God, which necessaries he has rightly marked by the name of good things. As the Lord also, speaking in the Gospel with his disciples, says: *Whereas you are evil, you know how to give good things to your children;* but foreseeing that some would plead poverty and would wish to elude the precept, he added:

VERS. 7.-- *Be not deceived.* As if he should say: Let no one excuse himself in vain, because God cannot be deceived. For he knows your hearts, he is not ignorant of your means. A plausible excuse can appease a man, it cannot [0586D] deceive God.

VERS. 8.-- To *He that soweth in the flesh* he adds *his own.* But when he says, *in the spirit,* he does not add *his own,* because the carnal seed is from man, but the spiritual seed is from the Spirit of God. But the harvest here is promised at the end. And therefore in sowing there is need of perseverance. *In the flesh, in the spirit. [n: (AMBROS.)]* A Christian man consists of spirit and flesh. For man in comparison with the Holy Spirit is flesh. *But he that soweth.* That is, he who gives to the spirit an offence out of faith, serving justice with charity, and understanding the law spiritually, shall reap of the spirit, etc.

VERS. 9.-- *Let us not fail.* If a man has set no end to his work, neither does God set an end to the reward. [0587A] As much as we shall have sown in works, so much shall we reap in fruits. And as much as the eagerness of him who seeks shall have enlarged itself, so much shall the hand of him who repays open itself unto the reward, because each shall so receive as he does; because he who shall be strong to sow shall be strong to reap. *For in time.* God does not at once do whatsoever is prayed for unto salvation; nor does he therefore deny because he defers, but he grants it in his own, that is, in a fitting time.

VERS. 10.-- *Whilst we have time.* The time of sowing is the present life through which we run. In this it is lawful for us to sow what we will. But when it shall have passed, the time of working is taken away; whence: *Work while it is day: the night will come when now no one will be able to work [n: (Joan. IX)]* [var: Vulg. Jo 9:4 *Me oportet operari opera ejus qui misit me, donec dies est : venit nox, quando nemo potest operari*, "I must work the works of him that sent me, whilst it is day: the night cometh, when no man can work"]. *Towards all.* Mercy is to be bestowed upon all. Wherein the just, who are of faith, are to be preferred. [0587B] And that it is due to all our enemies also, who are wicked, persecuting the Church, the Lord is witness: *Do good to them that hate you. Love your enemies [n: (Luc. VI)]*; because they too are men: upon whom in this the Lord rains, and gives the sun.

VERS. 11.-- *But see.* After he has exhorted unto moral works, he returns to that which was treated of before: namely, that legal observances are not to be held. But lest anyone under his name should deceive the incautious, he takes heed, completing the end of the epistle with the notation of his own hand. For from this place he wrote it out with his own hand as far as the end.

VERS. 12.-- *These constrain.* These were the false apostles, who so preached Christ that they taught also that the law was to be kept. They preached the cross, that they might have gain from the faithful; the law, that they might please the Jews. *That for the cross [0587C] of Christ persecution,* etc. Perhaps he says this for this reason, because the Roman emperors Caius Caesar, and Octavian, and Augustus, promulgated laws that the Jews, wheresoever they were, should live by their own rite and be devoted to their ancestral ceremonies. For whosoever was circumcised, although he believed in Christ, was held as a Jew among the Gentiles; but he who, being uncircumcised, showed forth by his uncircumcision that he was not a Jew, was made liable to the persecutions as well [0588A] of the Gentiles as of the Jews. Those therefore who had corrupted the Galatians, desiring to decline these persecutions, urged circumcision upon the disciples for a defence. For neither could the Jews persecute them, nor the Gentiles those whom they saw both circumcise proselytes and themselves keep the things of the law.

VERS. 14.-- *The world is crucified to me.* It happens for the most part that a man does not hold the world in his mind, but yet the world binds him fast in its own occupations and the man is dead to the world, and the world as though alive beholds him, while it strives to snatch into its own acts one who is intent on another thing; but neither does Paul desire the world, nor the world him: so that, dead in both, neither of the two beholds the other. Because therefore neither did Paul seek the glory of the world, nor was he himself sought by the glory of the world, therefore he glories that both himself [0588B] to the world and the world to himself is crucified. *And I to the world.* Neither do I desire anything in the world, nor does it itself recognize anything of its own in me. As the Lord says: *For the prince of this world cometh, and in me he hath not any thing [n: (Joan. XIV)]*.

VERS. 17.-- *For the rest.* He does not wish weariness to be made for himself by turbulent contentions concerning a matter set forth as much as was enough. Or as it is read in the Greek: For the rest, let no one show or offer me labour, namely that I should again have necessity of labouring among you. For he offers labour to the master who thinks otherwise than he taught. *Marks.* A mark is a point or a note driven in by some iron. He therefore calls them marks, as it were the notes of the punishments from the persecutions which he was suffering. And the sense is: Therefore trouble ought not to be made for me, because I have other conflicts and struggles, which in the persecutions that I suffer contend with me.

VERS. 18.-- *The grace of our Lord Jesus Christ.* The conclusion of the epistle and as it were a subscription, which he uses in some others of his epistles also: as if he should say: That you may hold the things aforesaid: grace, not dissension, not the servitude of the law, not brawling, not quarrelling, etc.