Verse 1

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[BIBLIOGRAPHY]

Non ab homine, on which words St. Jerome, ergo non homo tantum est Christus. See St. John Chrysostom in his commentary, or Greek: ermeneia, on this epistle, p. 713, where he takes notice against the Arians, that here God the Father is called Greek: Theos, not Greek: o Theos; so that their argument from the Greek article is of no force; Greek: choris arthrou....ouk apo tou, alla apo theou patros, &c.

Verse 6

-7 was about three or four years after their conversion. The apostle knowing very well how to suit his discourse to his auditors, in this epistle makes use of a more severe and harsh address than is observable in his other epistles. The reason is, the Galatians were a less civilized people, and had already shewn the little attachment they had to their spiritual father. (Calmet) --- To another gospel: which is not (2) another. That is, it is not properly another, because they pretended to be Christians, and teach the faith: and yet it was in some measure another, because changed by such teachers with a mixture of errors, particularly that all converted Gentiles were to observe the Jewish law: and in this sense, they are said to subvert, or destroy the gospel of Christ: so that the apostle hesitates not to pronounce and repeat an anathema, a curse upon all that preach any thing besides, that is, in point of religion, not agreeing with what he had taught. I cannot omit here a reflection, which St. John Chrysostom makes on the 7th verse. Where are they, saith he, who condemn us (Catholics) for the differences we have with heretics? and who pretend there is no such essential difference betwixt us and them, so as to judge them excluded from the communion of the Catholic Church, out of which there is no salvation, unless perhaps through ignorance. --- Let them hear what St. Paul says, that they destroyed the gospel who made any such innovations: to wit, by introducing again as necessary some of the Jewish ceremonies, even at a time when the Christians, who had been Jews, might lawfully use them, and even they who had been Gentiles. St. Paul says, this is to change and destroy the gospel; he repeats anathema against them. Let them hear, and take notice of this, who pretend that the unity of the one Catholic faith is sufficiently maintained by all Christian societies, that agreeing, as they say, in fundamentals, their faith is a saving faith: that the council of Trent, without reason, pronounced such anathemas against them: that all Catholics are uncharitable for denying them to be in the way to salvation, when they make Scripture alone, as interpreted by their private judgment, the only rule of their faith. They may as well accuse not only St. John Chrysostom but also St. Paul, of uncharitableness, &c. (Witham)

Verse 7

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[BIBLIOGRAPHY]

In aliud Evangelium, quod non est aliud; Greek: eis eteron euaggelion, o ouk estin allo. Volunt convertere, Greek: metastrepsai, invertere, evertere, pervertere. St. John Chrysostom, Lat. edit. p. 812. E. ubi sunt igitur, qui nos ut contentiosos damnant, eo quod cum hæreticis habemus dissidium, dictitantque nullum esse discrimen inter nos & illos.... Audiant Paulum (p. 813. A.) illos subvertisse Evangelium, qui paululum quiddam rerum novarum invexerant. And in the Greek edition of Savil, p. 717, linea 3, Greek: pou nun eisin, &c. ....akouetosan ti phesin o Paulos, &c.

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Verse 9

terrible sentence awarded by St. Paul, bears equally strong against modern as against ancient innovators in religion.

Verse 10

If I did yet please men, I should not be the servant of Christ. I should not have embraced the Christian faith, I who was so zealous against it, and who by changing have exposed himself to persecutions, &c. (Witham)

Verse 11

Verse 14

here alludes to his being a Pharisee, as he himself mentions more openly in Acts xxiii. 6. A Pharisee, and son of Pharisees. This sect always distinguished itself by its zeal for ancient traditions, which shews evidently that he was very far from being instructed in a religion of which he was the sworn enemy; nor since his conversion did he apply for instruction. What he delivered, he learned not of man, but of God. See below.

Verse 16

I condescended not to flesh and blood. Literally, I did not acquiesce to flesh and blood. I had no regard to temporal friends or advantages. Some expound it, I did not think it necessary to consult the other apostles, men who were my countrymen: and so it follows, I came not to Jerusalem to the apostles, to be instructed by them, having been instructed by Christ himself. (Witham)

Verse 17

far from receiving his apostleship from the other apostles, he saw none of them, till he had spent three years in announcing the word of God. (Calmet) --- In this epistle to the Galatians, St. Paul treats the same matter as in his epistle to the Romans; to the former he writes less exactly and more briefly, as very rude and uncivilized; to the latter, with more precision, and with greater copiousness, as replenished with all knowledge: repleti omni scientia. (Romans xv. 14.)

Verse 18

Then three years after, I came to Jerusalem to see (and as St. John Chrysostom says, out of respect to make a visit to) Peter, but staid only at Jerusalem fifteen days, and saw none of the apostles except him, and James, the brother, or cousin of our Lord; so that I was yet unknown by face to the Christian churches in Judea. (Witham)