Commentary on Galatians
Luther’s verse-by-verse exposition of Galatians — his most-read commentary, where he identifies Paul’s doctrine of justification by faith alone as the heart of the Gospel.
Chapter 1
Verse 1
Now that we have declared the argument and sum of this Epistle
to the Galatians, we think it good, before we come to the matter
itself, to show what was the occasion St. Paul wrote this Epistle.
He had planted among the Galatians the pure doctrine of the
Gospel, and the righteousness of faith ; but by and by, after his
departure, there crept in certain false teachers, which overthrew
all that he had planted and truly taught among them. For the
devil cannot but furiously impugn this doctrine with all force
and subtlety, neither can he rest so long as he ' seeth any spark
thereof remaining. We also, for this only cause, that we preach
the Gospel, do suffer of the world, the devil, and his ministers, all
the mischief that they can work against us, both on the right hand
and on the left. .For the Gospel is such a doctrine as teacheth a far higher
matter than is the wisdom, righteousness, and religion of the
world, that is to say, free remission of sins through Christ, &c.
It leaveth those things in their degree, to be as they are, and
commendeth them as the good creatures of God. But the world
preferreth these creatures before the Creator ; and moreover, by
them would put away sin, be delivered from death, and deserve
everlasting life. This doth the Gospel condemn. Contrariwise,
the world cannot suffer those things to be condemned which it
most esteemeth and best liketh of, -and therefore it chargeth the
Gospel that it is a seditious doctrine, and full of errors, that it 30 COMMENTARY ON GALATIANS. overthroweth commonwealths, countries, dominions, kingdoms,
and empires, and therefore offendeth both against God and the
emperor, aboHsheth laws, corrupteth good manners, and setteth
all men at liberty to do what they list. Wherefore, with just zeal,
and high service to God (as it would seem), it persecuteth this
doctrine, and abhorreth the teachers and professors thereof, as the
greatest plague that can be in the whole earth. Moreover, by the preaching of this doctrine, the devil is over-
thrown, his kingdom destroyed ; the law, sin, and death (where-
with, as most mighty and invincible tyrants, he hath brought all
mankind in subjection under his dominion), are wrested out of his
hands : briefly, his prisoners are translated out of the kingdom of
darkness, into the kingdom of light and liberty. Should the devil
sufler all this ? " Should not the father of lies employ all his
force and subtle policies, to darken, to corrupt, and utterly to
root out this doctrine of salvation and everlasting life ? Indeed,
St. Paul complaineth in this, and all other his Epistles, that even
in his time the devil showed himself a cunning workman in this
business." We thought good to show here by the way, that the Gospel is
such a doctrine as condemneth all manner of righteousness, and
preacheth the only righteousness of Christ; and to them that
embrace the same, it bringeth peace of conscience and all good
things ; and yet, notwithstanding, the world hateth and per-
secuteth it most bitterly. I have said before, that the occasion why St. Paul wrote this
Epistle, was for that, by and by after his departure, false teachers
had destroyed those things among the Galatians which he with
long and great travail had built. And these false apostles being
of the circumcision and sect of the Pharisees, were men of great
estimation and authority, Avho bragged among the people that
they were of that holy and chosen stock of the Jews (John viii. ;
Rom. iv. 4, 5, 6) ; that they were Israelites, of the seed of
Abraham : that they had the promises and the fathers ; and,
finally, that they were the ministers of Christ, and the Apostles'
scholars, with whom they had been conversant, and had seen
their miracles, and perhaps had also wrought some signs or
miracles themselves ; for Christ witnesseth (Matthew vii. 22)
that the wicked also do work miracles. Moreover, these false
apostles, by all the crafty means they could devise, defaced the
authority of St. Paul, saying, " Why do ye so highly esteem of
Paul ? Why have ye him in so great reverence ? Forsooth, he COMMENTARY ON GALATIANS. 31 was but the last of all that were converted unto Christ. But we
are the disciples of the Apostles, and were familiarly conversant
with them. We have seen Christ working miracles, and heard
him preach. Paul came after us, and is inferior unto us ; and it is
not possible that God should suffer us to err who are of his holy
people, the ministers of Christ, and have received the Holy
Ghost. Again, we are many, and Paul is but one, and alone,
who neither is conversant with the Apostles, nor hath seen
Christ. Yea, he persecuted the Church of Christ a great while.
Would God (think ye), for Paul's sake only, suffer so many
churches to be deceived ?" When men having such authority come into any country or
city, by and by the people have them in great admiration ; and
under this colour of godliness and religion, they do not only
deceive the simple, but alsQ the learned ; yea, and those also
which seem to be somewhat confirmed in the faith, especially
when they brag (as these did) that they are the offspring of the
Patriarchs, the ministers of Christ, the Apostles' scholars, (fcc.
Even so the Pope at this day, when he hath no authority of the
Scripture to defend himself withal, useth this one argument con-
tinually against us. " The church, the church." Thinkest thou
that God is so offended, that, for a few heretic's of Luther's sect,
he will cast off his whole church ? Thinkest thou that he would
leave his church in error so many hundred years 7 And this he
mightily maintaineth, " that the church can never be over-
thrown." Now, like as many are moved with this argument at
this day, so, in Paul's time, these false apostles, through great
bragging, and setting forth of their own praises, blinded the eyes
of the Galatians ; so that Paul lost his authority among them,
and his doctrine was brought in suspicion. Against this vain bragging and boasting of the false apostles,
Paul with great constancy and boldness setteth his apostolic
authority, highly commending his vocation and defending his
ministry. And (although elsewhere he never doth the like) he
will not give place to any, no, not to the Apostles themselves,
much less to any of their scholars. And to abate their pharisaical
pride and shameless boldness, he maketh mention of the history
done at Antiochia, where he withstood Peter himself Besides this,
not regarding the offence that might arise thereof, he saith plainly
in the text, that he was bold to accuse and reprove Peter himself,
the chief of the Apostles, who had seen Christ, and had been most
familiarly conversant with him. I am an Apostle (saith he), and COMMENTARY ON GALATIANS. such a one as pass not what others are : yea, I was not afraid to
chide the very pillar of all the rest of the Apostles. And to con-
clude, in the first two chapters, he doth, in a manner, nothing
else but set out his vocation, his office, and his Gospel, affirming,
that it was not of men, and that he had not received it by man,
but by the revelation of Jesus Christ ; also, that if he, yea, or
an angel from heaven, should bring any other gospel than that
which he hath preached, he should be holden accursed. The Certainty of Calling, But what meaneth Paul by this boasting ? I answer : This com-
mon-place serveth to this end, that every minister of God's word
should be sure of his calling, that before God and man he may
with a bold conscience glory therein, that he preached the Gospel
as one that is called and sent ; even as the ambassador of a king
glorieth and vaunteth in this, that he cometh not as a private
person, but as the king's ambassador ; and because of this dig-
nity, that he is the king's ambassador, he is honoured and set in
the highest place ; which honour should not be given unto him if
he came as a private person. Wherefore, let the preacher of the
Gospel be certain that his calling is from God. And it is expe-
dient that, according to the example of Paul, he should magnify
this his calling, to the end that he may win credit and authority
among the people, like as the king's ambassador magnifieth his
office and calling. And thus to glory is not vain, but a kind of
necessary kind of glorying, because he glorieth not in himself
but in the king which hath sent him, whose authority he desireth
to be honoured and magnified. Likewise, when Paul so highly commendeth his calling, he
seeketh not his own praise, but with a necessary and a holy pride
he magnifieth his ministry : as to the Romans (xi.) he saith.
Forasmuch as I am the Apostle of the Gentiles, I will magnify
mine office : that is to say, I Avill that men receive me, not as
Paul of Tarsus, but as Paul the Apostle or Ambassador of Jesus
Christ. And this he doth of necessity, to maintain his authority,
that the people, in hearing this might be more attent and willing
to give ear unto him. For they hear not only Paul, but, in Paul,
Christ himself, and God the Father, sending him out in his
message whose authority and majesty, like as men ought reli-
giously to honour, so ought they with great reverence to receive
and to hear his messengers bringing his word and message. This is a notable place, therefore, wherein Paul so glorifieth COMMENTARY ON GALATIAXS. 33 and boasteth as touching his vocation, that he despiseth all others.
If any man after the manner of the world, should despise all
others in respect of himself, and attribute all unto himself alone,
he should not only show himself a very fool, but also grievously
offend. But this manner of boasting is necessary, and pertaineth
not to the glory of Paul, but to the glory of God, whereby is
offered unto him the sacrifice of praise and thanksgiving. For
by this boasting, the name, the grace, and the mercy of God is
made known unto the world. Thus, therefore, he beginneth his
Epistle. Here, in the very beginning, he toucheth those false teachers
which boasted themselves to be the disciples of the Apostles, and
to be sent of them, but despised Paul, as one that was neither the
Apostle's scholar, nor sent of any to preach the Gospel, but came
in some other way, and of his own hand thrust himself into that
office. Against those Paul defendeth his calling, saying. My
calling seemeth base to your preachers ; but whosoever they be
which are come unto you, are sent either of men or by man ;
that is to say, tYiej have entered either of themselves, being not
called, or else called by others. But my calling is not of men,
nor by man, but it is above all manner of calling that can be
made by the Apostles, " for it is by Jesus Christ, and by God
the Father," &c. Where he saith of men, I mean such as call and thrust in
themselves, when neither God nor man calleth or sendeth them,
but they run and speak themselves ; as at this day certain fan-
tastical spirits do, which either lurk in corners, and seek places
where they may pour out their poison, and come not into public
congregations, or else they resort thither where the Gospel is
planted already. These I call such as are sent of men. But
where he saith, by man, understand such as have a divine
calling, but yet by man as by means. God calleth them two
manner of ways : by means, and without means. He cailetli
them to the ministry of his word at this day, not immediately by
himself but by other means ; that is to say, by man. But the
Apostles were called immediately of Christ himself, " as the pro-
phets in the old time were called of God himself." Therefore
when Paul saith, "Not of men, neither by men," he beateth
•down the false apostles ; as though he would say, Although those
vipers brag never so much, what can they brag more than that 5 34 COMMENTARY ON GALATIANS. they are either come from men, that is to say, of themselves
without any calUng, or by man, that is to say, sent of others l I
pass not upon any of these things, neither ouglit you to regard
them. As for me, I am called and sent neither of men, nor by
man, but without means, that is to wit, by Jesus Christ himself;
and my calling is like in all points the calling of the Apostles,
and I am indeed an Apostle. Paul, therefore, handleth this
place, of the calling of the Apostles, effectually. And elsewhere
he separateth the degree of Apostleship from others, as in the
first to the Corinthians, chap, xii, and in the fourth to the
Ephesians, where he saith, "And God hath ordained some in
the church, as first apostles, secondly prophets, thirdly teachers,"
&c., setting Apostles in the first place ; so that they be properly
called Apostles, " which are sent immediately of God himself,"
without any other ordinary means. So Matthias was called only of God (Acts i. 14, 15) ; for when
the other Apostles had appointed two, they durst not choose the
one nor the other, but they cast lots, and prayed that God would
show which of them he would have ; for seeing he should be an
Apostle, it behoved that he should be called of God. So was
Paul called to be the Apostle of the Gentiles. (Acts ix. 15,)
Hereof the Apostles also are called saints ; for they are sure of
their calling and doctrine, and have continued faithful in their
office, and none of them became a cast-away, saving Judas,
because their calling is holy. (Matt, xviii. 5.) This is the first assault that Paul maketh against the false
apostles, who ran when no man sent them. Calling, therefore,
is not to be despised ; for it is not enough for a man to have the
word and pure doctrine, but also he must be assured of his
calling ; for he that entereth without this assurance, entereth to
no other end but to kill and destroy. For God never prospereth
the labour of those that are not called. "And although they
teach some good and profitable matters, yet they edify not. So
our fantastical spirits at this day have the words of faith in their
mouths, but yet they yield no fruit ; but their chief end and
purpose is to draw men to their false and perverse opinions."
They have a certain and holy calling, — must sustain many and
great conflicts, as they must do whose doctrine is pure and sound,
that they may constantly abide in their lawful calling, agamst the
infinite and continued assaults of the devil, and rage of the world.
"Here, what should he do whose calling is uncertain, and
doctrine corrupt ?" COMMENTARY ON GALATIANS. 35 This is, therefore, our comfort, which are in the ministry of the
word, " that we have an office which is heavenly and holy, to the
\vhich we, being lawfully called, do triumph against all the gates
of hell." On the other side, it is an horrible thing when the con-
science saith, " This thou hast done without any lawful calling."
Here such terror shaketh a man's mind which is not called, that
he would wish he had never heard the word which he teacheth :"
for by his disobedience he maketh all his works evil, were they
never so good, insomuch "that even his greatest works and
labours become his greatest sins." We see then how good and necessary this boasting and glori-
fying of our ministry is. In times past, when I was but a young
divine, methought Paul did unwisely in glorying so oft of his
calling in his Epistles ; but I did not understand his purpose ;
for I knew not that the ministry of God's word was so weighty a
matter. I knew nothing of the doctrine of faith and a true con-
science indeed, "for that there was then no certainty taught
either in the schools or churches, but all was full of sophistical
subtleties of the schoolmen :'' and therefore no man was able to
understand the dignity and power of this holy and spiritual boast-
ing of the true and lawftil calling, which serveth first to the glory
of God, and secondly, to the advancing of our office, and more-
over, " to the salvation of ourselves and of the people. For, by
this our boasting, we seek not estimation in the world, or praise
among men, or money, or pleasures, or favour of the world ; but
forasmuch as we be in a divine calling, and in the work of God,
and the people have great need to be assured of our calling, that
they may know our word to be the word of God, therefore we
proudly vaunt and boast of it." It is not then a vain, but a
most holy pride against the devil and the world, and humility
before God. Terse 1. And by God the Father ivhich hath raised him from the dead. Paul is so inflamed here with zeal, that he cannot tarry till he
come to the matter itself, but forthwith, in the very title, he
bursteth out and uttereth what he hath in his heart. His intent
in this Epistle is, to treat of the righteousness that cometh by
faith, and to defend the same : again, to beat down the law, and
the righteousness that cometh by works. Of such cogitations he
is full ; and out of this wonderful and exceeding great abundance
of the excellent wisdom and knowledge of Christ in his heart, his 36 COMMENTARY ON GALATIANS. mouth speaketh. This flame, this great burning fire of his heart,
cannot be hid, nor suffer him to hold his tongue ; and therefore
he thought it not enough to say, " that he was an Apostle sent
by Jesus Christ," but also added, " by God the Father, which
hath raised him up from the dead," But it seemeth here that the adding of these words, " And by
God the Father," This maketh much for the stopping of the mouths of these
false apostles ; for all his arguments tend to the advancing and
magnifying of his ministry, and, contrariwise, to the discrediting
of theirs , as if he should thus say, " Although it be enough
that I, through a divine calMng, am sent as an Apostle by Jesus
Christ, and God the Father, which hath raised him up from the
dead ', yet, lest I should be alone, I add over and besides, (which
is more than needeth,) all the brethren, which are not Apostles,
but fellow-soldiers: they write this Epistle as well as I, and bear
witness with me that my doctrine is true and godly." Wherefore,
we be sure that Christ is present with us, and that he teacheth
and speaketh in the midst of us, and in our church. As for the
false apostles, if they be any thing, they be but sent either of
men, or by men ; but I am sent of God the Father, and of Jesus
Christ, who is our Life and Resurrection. (John xi. 25.) My
other brethren are sent from God, howbeit by man, that is to wit,
by me. Therefore, lest they might say that I only set myself
proudly against them, I have my brethren with me, all of one
mind, as faithful witnesses, which tliink, write, and teach the self-
same thing that we do. Terse 2. Unto the chujxhes of Galatia. Paul had preached, the Gospel throughout all Galatia, and
albeit he had not wholly converted it unto Christ, yet he had
many churches in it, into the which the false apostles, Satan's
ministers, had crept. So likewise at this day, the fantastical Ana-
baptists come not to those places where the adversaries of the
Gospel bear rule \ but where Christians and good men are which
love the Gospel. With such they wind in themselves even in the
dominions of tyrants and persecutors of the Gospel : where they,
creeping into houses under crafty pretence, pour out their poison
to the subversion of morals. But why go they not rather into the 38 COMMENTARY ON GALATIANS. cities, countries and dominions of the Papists, and there profess and
maintain their doctrine in the presence of wicked princes, hishops>
and doctors in the universities, as we, by God's help and assist-
ance, have done? These tender martyrs will adventure no peril,
but they resort thither where the Gospel hath an harbour already,
where they may live without danger in great peace and quietness*
So the false Apostles would not endanger themselves to come to
Jerusalem, to Caiaphas, or to Rome, to the emperor, or to other
places where no man had preached before, as Paul and the other
Apostles did ; but they came into Galatia, which was won unto
Christ already by the labour and travail of Paul, and into Asia,
Corinth, and such other places, where good men were, and pro-
fessed the name of Christ, persecuting no man, but suffering all
things quietly. There might the enemies of Christ's cros-s hve in
great security, and without any persecution. And here we may learn that it is the lot of all godly teachers,
that, besides the persecution which they suffer of the wicked and
unthankful world, and the great travail which they sustain in
planting of churches, they are compelled to suffer that thing which
they of long time before had purely taught, to be quickly over-
thrown of fentastical spirits, who aftervards reign and rule over
them. Tliis grieveth godly ministers more than any persecution
of tyrants. Tlierefore, let him not be a minister of the Gospel,
who is not content to be thus despised, or is loth to bear this re-
proach : or if he be, let him give over his charge to another. We
also at this day do find the same thing to be true by experience.
We are miserably contemned and vexed outwardly by tyrants,
inwardly by those whom we have restored to liberty by the Gospel,
and also by false brethren. "But this is our comfort and glory,
that, being called of God, we have a promise of everlasting life, and
look for that reward which eye hath not seen, nor eav hath heard,
nor hath entered into the heart of man." (1 Cor. ii. 9.) " P"'or
when the great shepherd Christ shall appear, we shall receive an in-
corruptible crown of glory : who here also in this world will not suf-
fer us to perish for hunger." (1 Pet. v. 4.) Jerome moveth here a great question, " Why Paul called those
churches, which were no churches ? It is (salt h he) because Paul
writeth to the Galatians that were perverted and turned back fron»
Christ, and fiom grace, unto Moses, and the law." Hereunto I
answer, that Paul calleth them the churches of Galatia, by putting:
a part for the whole, which is a common thing in the Scriptures-
Fox writing in like manner to the Corinthians, "he rejoiceth on COMMENTARY ON GALATIANS. 39 their behalf, that the grace of God was given them in Christ,
namely, that they were made rich through him in all utterance
and knowledge." And yet many of them were misled by false
apostles, and believed not the resurrection of the dead. Albeit then, that the Galatians were fallen away from the doc-
trine of Paul, yet did baptism, the word, and the name of Christ,
remain among them. There were also some good men that were
not revolted, which had a right opinion of the word and sacra-
ments, and used them well. Moreover these things could not be
defiled through them that were revolted. For baptism, the Gos-
pel, and other things, are not therefore made unholy, because
many are polluted and unholy, and have an evil opinion of them :
but they abide holy and the same that they were, whether they be
among the godly or the ungodly ; by whom they can neither be
polluted nor made holy. By our good or evilc onversation, by
our good or evil life and manners, they be polluted or made holy
in the sight of the heathen, but not before God. Wherefore,
wheresoever the substance of the word and sacraments remaineth,
there is the holy church, although Antichrist there reign, who (as
the Scripture witnesseth) sitteth not in a stable ol fiends, or in a
swine-sty, or in a company of infidels, but in the highest and
holiest place of all, namely, in the temple of God. Wherefore,
although spiritual tyrants reign, yet there must be a temple of
Ood, and the same must be preserved under them. Therefore I
answer briefly to this question, that the church is universal
throughout the whole world, wheresoever the Gospel of God and
the sacraments be. The Jews, the Turks, and other vain spirits,
are not the church, because they fight against these things and
deny them. — Hitherto as touching the title or inscription of this
Epistle. Now followeth the salutation or greeting of Paul. I hope ye are not ignorant what grace and peace meaneth, see-
ing that these terms are common in Paul, and now not obscure
or unknown. But forasmuch as we take in hand to expound
this Epistle, (which we do, not because it is needful, or for any
hardness that is in it, but that our consciences may be comfirmed
against heresies yet to come,) let it not be tedious unto you, if we
repeat these things again, that elsewhere, and at other times, we
teach, preach, sing and set out by writing. For if we neglect the
article of justification, we lose it altogether. Therefore most 40 COMMENTARY ON GALATIANS. necessary it is, chiefly, and above all things, that we teach and
repeat this article continually : hke as Moses saith of his law.
For it cannot be beaten into our ears enough, or too much. Yea,
though we learn it and understand it well, yet is there none that
taketh hold of it perfectly, or beheveth it with his heart. So frail
a thing is our flesh, and disobedient to the spirit The greeting of the Apostle is strange unto the world, and was
never heard of before the preaching of the Gospel. And these
two words, grace and peace, comprehend in them whatsoever
belongeth to Christianity. Grace releaseth sin, and peace maketh
the conscience quiet. The two fiends that torment us, are sin
and conscience. But Christ hath vanquished these two mon-
sters, and trodden them under foot, both in this world and the
world to come. This the world doth not know, and there-
fore it can teach no certainty of the overcoming of sin, conscience,
and death. Only Christians have this kind of doctrine, and are
exercised and armed with it, to get victory against sin, despair,
and everlasting death. And it is a kind of doctrine, neither pro-
ceeding of free-will, nor invented by the reason or wisdom of man,
but given from above. Moreover, these two words, grace and
peace, do contain in them the whole sum of Christianity, Grace
containeth the remission of sins ; peace, a quiet and joyfid con-
science. But peace of conscience can never be had, unless sin
be first foigiven. But sin is not forgiven for the fulfilling of the
law ; for no man is able to satisfy the law. But the law doth
rather show sin, accuse and terrify the conscience declare the
wrath of God, and drive to desperation. Much less is sin taken
away by the works and inventions of men, as wicked worship-
pings, strange religions, vows, and pilgrimages. Finally, there is
no work that can take away sin ; but sin is rather increased by
works. For the justiciaries and merit-mongers, the more they
labour and sweat to bring themselves out of sin, the deeper they
are plunged therein. For there is no means to take away sin,
but grace alone. Therefore Paul, in all the greetings of his
Epistle, setteth grace and peace against sin and evil conscience.
This thing must be diligently marked. The words are easy.
But, in temptation, it is the hardest thing that can be, to be cer-
tainly persuaded in our hearts, that, by grace alo?ie, all other
means, either in heaven or in earth, set apart, we have remission of
sins and peace with God. The world understandeth not this doctrine ; and therefore it
neither will nor can abide it, but condemneth it as heretical and COMMENTARY ON GALATIANS. 41 wicked. It braggeth of free-will, of the light of reason, of the
soundness, of the powers and qualities of nature, and of good
works, as means whereby it could discern and attain grace and
peace ; that is to say, forgiveness of sins and a quiet conscience.
But it is impossible that the conscience should be quiet and joy-
ful, unless it have peace through grace ; that is to say, through
the forgiveness of sins promised in Christ. Many have carefully
laboured, by finding out divers and sundry reUgious orders and
exercises for this purpose, to attain peace and quietness of con-
science, but, by so doing, they have plunged themselves in more
and greater miseries : for all such devices are but means to in-
crease doubtfulness and despair. Therefore there shall be no rest to
my bones or thine, unless we hear the word of grace, and cleave
unto it steadfastly and faithfully. Then shall our conscience un-
doul)tedly find grace and peace. The Apostle doth fitly distinguish this grace and peace from- <
all other kind of grace and peace whatsoever. He wisheth to the
Galatians grace and peace, not from the emperor, or kings and
princes : for these do commonly persecute the godly, and rise up
against the Lord, and Christ his anointed (Psalm ii. 1) ; nor from
the world (" for in the world," saith Christ, " ye shall have trou-
ble"); but from God our Father, (fcc, which is as much as to say,
he wished unto them a heavenly peace. So Christ saith, " My
peace I leave unto you : my peace I give unto you : not as the
world giveth it, do I give it unto you." The peace of the world
granteth nothing but the peace of our goods and bodies. So the
grace or favour of the world giveth us leave to enjoy our goods,
and casteth us not out of our possessions. But in affliction and
in the hour of death, the grace and favour of the world cannot
help us ; they cannot deliver us from affliction, despair, and death.
But when the grace and peace of God are in the heart, then is
man strong, so that he can neither be cast down with adversity,
nor pufled up with prosperity, but walketh on plainly, and keep-
eth the highway. For he taketh heart and courage in the victory
of Christ's death ; and the confidence thereof beginneth to reign
in his conscience over sin and death ; because, through him, he
hath assured forgiveness of his sins ; which after he hath once
obtained, his conscience is at rest, and by the word of grace is
comforted. So then a man, being comforted and heartened by the
grace of God (that is, by forgiveness of sin, and by this peace of
conscience), is able vahantly to bear and overcome all troubles,
yea, even death itself. This peace of God is not given to the 6 42 COMMENTARY ON GALATIANS. world, because the world never longeth after it, nor understandeth
it, but to them that believe. And this cometh to pass by no other
mean, than by the only grace of God. A Rule to be observed, that Men ought to abstain from, the
curious Searching of God's Majesty. But why doth the Apostle add moreover in this salutation : " And
from our Lord Jesus Christ ?" Was it not enough to say, " And
from God our Father?" Why then doth he couple Jesus Christ
with the Father ? Ye have oftentimes heard of us, how it is a rule
and principle in the scriptures, diligently to be marked, that we
must abstain from the curious searching of God's majesty, Avhich
is intolerable to man's body, and much more to his mind. " No
man," saith the Lord, " shall see me and live." (Exod. xxxiii. 20.)
The Pope, the Turks, the Jews, and all such as trust in their own
merits, regard not this rule ; and therefore removing the Mediator
Christ out of their sight, they speak only of God, and before him
only they pray, and do all that they do. As, for example, the monk imagineth thus : " These works
which I do please God, God will regard these my vows, and for
them will save me." The Turk saith, " If I keep the things that
are commanded in the Alcoran, God will accept me, and give me
everlasting life." The Jew thinketh thus : " If I keep those things
which the law commandeth, I shall find God merciful unto me,
and so shall I be saved." So also a sort of fond heads at this
day, bragging of the spirit of revelations, of visions, and such
other monstrous matters, I wot not what, do walk in wonders
above their readies. These new monks have invented a new
cross and new works, and they dream that by doing them they
please God. To be brief: as many as know not the article of
justification, take away Christ the mercy-seat, and will needs com-
prehend God in his majesty by the judgment of reason, and pacify
him with their own works. But true Christian divinity (as I give you often warning) set-
teth not God forth unto us in his majesty, as Moses' and other
doctrines do. It commandeth us not to search out the nature of
God ; but to know his will set out to us in Christ, whom he would
have to take our flesh upon him, to be born and die for our sins,
and that this should be preached among all nations. "For see-
ing the world by wisdom knew not God in the wisdom of God, it
pleased God, by the foolishness of preaching, to save them that
beUeve." (1 Cor. i.) Wherefore, when thy conscience standeth COMMENTARY ON GALATIANS. 43 in the conflict, wrestling against the law, sin, and death, in the
presence of God, there is nothing more dangerous than to wander
with curious speculations in heaven, and there to search out God
in his incomprehensible power, wisdom, and majesty, how he
created the world, and how he governeth it. If thou seek thus
to comprehend God, and wouldst pacify him without Christ the
Mediator, making thy works a means between him and thyself, it
cannot be but that thou must fall as Lucifer did, and in horrible
despair lose God and all together. For as God is in his own nature
unmeasurable, incomprehensible, and infinite, so is he to man's
nature intolerable. Wherefore, if thou wouldst be in safety, and out of peril of
conscience and salvation, bridle this climbing and presumptuous
spirit, and so seek God as Paul teacheth thee. (1 Cor. i.) " We,"
saith he, " preach Christ crucified, a stumbling-block unto the
Jews, and foolishness unto the Grecians ; but unto them which
are called, both of the Jews and Grecians, we preach Christ the
power of God, and the wisdom of God." Therefore begin thou
there where Christ began, namely, in the womb of the Virgin, in
the manger, and at his mother's breasts, Paul in a manner, in every word, handleth the argument of this
Epistle. He hath nothing in his mouth but Christ; and there- COMMENTARY ON GALATIANS. 47 fore in every word there is a fervency of spirit and life. And mark
how well and to the purpose he speaketh. He saith not, which
hath received our works at oiu" hands, nor, which hath received
the sacrifices of Moses's law, worshippings, religions, masses, vows,
and pilgrimages ; but, hath given — What ? Not gold, nor silver,
nor beasts, nor paschal lambs, nor an angel, but himself! For
what 7 Not for a crown, not for a kingdom, not for our hohness
and righteousness, but " for our sins." These words are very thun-
derclaps from heaven against all kinds of righteousness. Like as is
also this sentence of John : " Behold the Lamb of God, that taketh
away the sins of the world." Therefore, we must with diligent
attention mark every word of Paul, and not slenderly consider
them, or lightly pass them over ; for they are full of consolation,
and confirm fearful consciences exceedingly, But how may we obtain remission of our sins ? Paul answereth,
" that the man which is called Jesus Christ, the Son of God, hath
given himself for them." These are excellent and comfortable
words, and are promises of the old law, that our sins are taken
away by none other mean, than by the Son of God delivered unto
death. With such gun-shot and such artillery must the Papacy
be destroyed, and all the religions of the heathen, all works, all
merits and superstitious ceremonies. For if our sins may be
taken away by our own works, merits, and satisfactions, what
needed the Son of God to be given for them ? But seeing he was
given for them, it foUoweth that we cannot put them away by our
own works. Again, by this sentence it is declared, that our sins are so great,
so infinite and invincible, that it is impossible for the whole world
to satisfy for one of them. And surely the greatness of the ran-
som (namely, Christ the Son of God, who gave himself for our
sins) declareth sufficiently, that we can neither satisfy for sin, nor
have dominion over it. The force and power of sin is set forth
and amphfied exceedingly by these words : " Which gave himself
for our sins." Therefore here is to be marked the infinite great-
ness of the price bestowed for it, and then it will appear evidently
that the power of it is so great, that by no means it could be put
away, but that the Son of God must be given for it. He that
considereth these things well, understandeth that this one word,
sin, comprehendeth God's everlasting wrath and the whole kingdom
of Satan, and that it is a thing more horrible than can be ex-
pressed ; which ought to move us and make us afraid indeed. But
we are careless, yea, we make Ught of sin, and a matter of nothing ; 4b COMMENTARY ON GALATIANS. which although it bring with it the sting and remorse of conscience,
yet notwithstanding we think it not to be of such weight and force,
but that, by some Uttle work or merit, we may put it away. This sentence therefore witnesseth, "that all men are servants
and bond-slaves to sin, and (as Paul saith in another place) are
sold under sin." (Rom. vii. 14.) And again, " that sin is a most
cruel and mighty tyrant over all men ;" which cannot be vanquished
by the power of any creatures, whether they be angels or men, but
by the sovereign and infinite power of Jesus Christ, who hath given
himself for the same. Furthermore, this sentence setteth out to the consciences of all
men, which are terrified with the greatness of their sins, a singu-
lar comfort. For, albeit sin be never so invincible a tyrant, yet,
notwithstanding, forasmuch as Christ hath overcome it through his
death, it cannot hurt them that believe in him. Moreover, if we
arm ourselves with this behef and cleave with all our hearts
unto this man Christ Jesus, then is there a light opened, and a
sound judgment given unto us, so as we may most certainly and
freely judge of all kinds of life. For when we hear that sin is
such an invincible tyrant, thus incontinent, by a necessary conse-
quence we infer, then what do the Papists, monks, nuns, priests,
Mahometists, Anabaptists, and all such as trust in their works,
which will abolish and overcome sin by their own traditions, works
preparative, satisfactions, The Hebrews are wont in their writings to intermingle praise
and giving of thanks. This custom the Hebrews and the
Apostles themselves do observe. Which thing may be very often
seen in Paul. For the name of the Lord ought to be had in
great reverence, and never to be named without praise and
thanksgiving. And thus to do, is a certain kind of worship and
service to God. So in worldly matters, when we mention the
names of kings or princes, we are wont to do it with some
comely gesture, rexerence, and bowing of the knee : much more
ought we, when we speak of God, to bow the knee of our heart,
and to name the name of God with thankfulness and great rev*
erence. You see here how Paul handleth his Galatians, which were
feillen away and seduced by the false apostles. He doth not at
the first set upon them with vehement and rigorous words, but
after a very fatherly sort, not only patiently bearing their fall,
but also in a manner excusing the same. Furthermore, he
showeth towards them a motherly affection, and speaketh them
very fair, and yet in such sort, that he reproveth them notwith- COMMENTARY ON GALATIANS* 59 Standing : howbeit with very fit words, and wisely framed to the
purpose. Contrariwise he is very hot and full of indignation
against those false apostles their seducers, upon whom he layeth
the whole fault ; and therefore forthwith, even in the entrance of
his Epistle, he bursteth out into plain thunderings and lightenings
against them. " If any man," saith he, " preach any other gospel
than that ye have received, let him be accursed." And afterwards
in the fifth chapter, he threateneth damnation unto them : " Whoso
troubleth you, shall bear his condemnation, whatsoever he be."
(Gal. V. 10.) Moreover, he curseth them with horrible words,
saying, " Would to God they were cut off which trouble you !"
These are dreadful thunderclaps against the righteousness of the
flesh or the law. He might have handled the Galatians more uncourteouslyj and
have inveighed against them more roughly after this manner:
" Out upon this backsliding ! I am ashamed of you, your un-
thankfulness grieveth me, I am angry with you : " or else thu3
tragically have cried out against them : " O ungracious world, O
wicked dealings ! " (fcc. But forasmuch as his purpose is to raise
up them that were fallen, and with a fatherly care to call them
back again from their error to the purity of the Gospel, he leaveth
those rough and sharp words, especially in the first entrance, and
most gently and mildly he speaketh unto them. For, seeing he
went about to heal them that were wounded, it was not meet that
he should now further vex their green wound, by laying to it a
sharp and a fretting plaster, and so rather hurt the wounded than
heal them. Therefore, of all the sweetest and mildest words, he
could not have chosen any one more fit than this, " I marvel :"
whereby he signified both that it grieved him, and also displeased
him, that they had fallen away from him. And here Paul is mindful of his own rule, which he giveth
hereafter in the sixth chapter, where he saith, "Brethren, if a
man be fallen by occasion into any fault, ye which are spiritual,
restore such a one with the spirit of meekness, considering thy-*
self, lest thou also be tempted." This example must we also
follow, that we may show ourselves to bear hke affection towards
such as are misled, as parents bear towards their children, that
they may perceive our fatherly and motherly affection towards
them, and may see that we seek not their destruction, but their
welfare. But as for the devil and his ministers, the authors of
false doctrines and sects, against them we ought, by the example
of the Apostle, to be impatient, proud, sharp, and bitter, detest- 60 COMMENTARY ON GALATIANS. ing and condemning their false jugglings and deceits with as mucn
rigour and severity as may be. So parents, when their child is
hurt with the biting of a dog, are wont to pursue the dog only, but
the weeping child they bemoan and speak fair unto it, comforting
it with the most sweet words. The spirit therefore that is in Paul is wonderful cunning in
handhng the afflicted consciences of such as are fallen. Contrari-
wise the Pope (because he is led with a wicked spirit) breaketh
out violently like a tyrant, and rappeth out his thundercracks and
cursings against the miserable and terrified in conscience ; which
things may be seen in his bulls, and especially in that bull touching
the Lord's Supper. The bishops also do their duty never a whit
better. They teach not the Gospel, they are not careful for the
saving of men's souls, but only they seek lordship and sovereignty
over them, and therefore their speakings and doings are altogether
to maintain and support the same. In like manner are all the vain-
glorious doctors and teachers effected. Ye see how Paul complaineth, that to fall in faith is an easy
matter. In respect whereof, he warneth the faithful in another
place, "that he which standeth, should take heed that he fall
not." (1 Cor. X. 12.) We also do daily prove by experience,
how hardly the mind conceiveth and retaineth a sound and stead-
fast faith. Also with what great difficulty a perfect people is
gotten to the Lord. A man may labour half a score years ere he
shall get some little church to be rightly and religiously ordered ;
and, when it is so ordered, there creepeth in some mad brain, yea
and a very unlearned idiot, which can do nothing else but speak
slanderously and spitefully against sincere preachers of the word,
and he in one moment overthroweth all. Whom would not this
wicked and outrageous dealing move ? //cm We, by the grace of God, haveuoiotten here at Wittemberg, the
form of a Christian church. The word among us is purely taught,
the sacraments are rightly used, exhortations and prayers are
made also for all estates; and, to be brief, all things go forward
prosperously. This most happy course of the Gospel some mad
head would soon stop, and, in one moment, would overturn all
that we, in many years, with great labour have builded. Even
so it befell to Paul, the elect vessel of Christ. He had won the
churches of Galatia, with great care and travail, which the false
apostles, in a short time after his departure, overthrew, as this COMMENTARY ON GALATIANS. 61 and divers other of his Epistles do witness. So great is the weak-
ness and wretchedness of this present hfe, and we so walk in the
midst of Satan's snares, that one fantastical head may destroy and
utterly overthrow, in a short space, all that which many true minis-
ters, labouring night and day, have builded up many years before.
This we learn at this day by experience to our great grief, and yet
we cannot remedy this enormity. Seeing then that the church is so soft and so tender a thing,
and is so soon overthrown, men must watch cheerfully against
these fantastical spirits ; who, when they have heard two sermons, -
or have read a few leaves in the Holy Scriptures, by and by they
make themselves masters and comptrollers of all learners and \ .
teachers, contrary to the authority of all men. Many such also |
thou mayest find at this day among handicraftsmen, bold and
malapert fellows, who, because they have been tried by no temp-
tations, did never learn to fear God, nor had any taste or feeling
of grace. These, for that they are void of the Holy Ghost, teach
what liketh themselves best, and such things as are plausible and
pleasant to the common people. Then the unskilful multitude,
longing to hear news, do by and by join themselves unto them.
Yea, and many also, which think themselves well seen in the doc-
trine of faith, and after a sort have been tried with temptations, are
seduced by them. Since that Paul therefore, by his own experience, may teach us,
that congregations, which are won by great labour, are easily and
soon overthrown, we ought with singular care to watch against the
devil ranging every where, lest he come while we sleep, and sow
tares among the wheat. For though the shepherds be never so
watchful and diligent, yet is the Christian flock in danger of Satan.
For Paul, as I said, with singular study and diligence, had planted
churches in Galatia, and yet he had scarcely set his foot, as
they say, out of the door, but by and by the false apostles over-
threw some, whose fall afterward was the cause of great ruin in the
churches of Galatia. This so sudden and so great a loss, no doubt,
was more bitter unto the Apostle than death itself Therefore let us
watch diligently, first, every one for himself, secondly, all teachers,
not only for themselves, but also for the whole church, that we enter
not into temptation. Here once again he useth not a sharp, but a most gentle word.
He saith not, I marvel that ye so suddenly faU away, that ye are 62 COMMENTARY ON GALATIANS. SO disobedient, light, inconstant, unthankful ; but that ye are so
soon removed. As if he should say, Ye are altogether patients
or sufferers : for ye have done no harm, but ye have suffered and
received harm. To the intent therefore, that he might call back
again those backsliders, he rather accuseth those that did
remove, than those that vtere removed, and yet very modestly
he blameth them also, when he complaineth that they were
removed. As if he would say, Albeit I embrace you with a
fatherly affection, and know that ye are deceived, not by your own
default, but by the default of the false apostles ; yet notwithstand-
ing I would have wished that ye had been grown up a little more
in the strength of sound doctrine. Ye took not hold enough
upon the word, ye rooted not yourselves deep enough in it, and
that is the cause that with so light a blast of wind ye are carried
and removed. Jerome thinketh, that Paul meant to interpret this
word (Galatians) by alluding to the Hebrew word Galath, which
is as much as to say. Fallen or carried away : as though he
would say, Ye are right Galatians, both in name and in deed ;
that is to say, fallen or removed away. Some think that the
Germans are descended of the Galatians. Neither is this dinna-
tion perhaps untrue. For the Germans are not much unlike to
them in nature. And I myself also am constrained to wish to my
countrymen more steadfastness and constancy : for, in all things
we do, at the first brunt we be very hot ; but when the heat of our
affections is allayed, anon Ave become more slack ; and look, with
what rashness we begin things, with the same we give them over,
and utterly reject them. At the first, when the light of the Gospel, after so great dark-
ness of men's traditions, began to appear, many were zealously
turned to godliness : they heard sermons greedily, and had the
ministers of God's word in reverence. But now, when religion
is happily reformed with so great increase of God's word, many
which before seemed to be earnest disciples, are become con-
temners and very enemies thereof; who not only cast off the
study and zeal of God's word, and despise the ministers thereof,
but also hate all good learning, and become plain hogs and belly-
gods, worthy, doubtless, to be compared unto the foolish and incon-
stant Galatians. This place is somewhat doubtful, and therefore it hath a double
understanding. The first is, "From that Christ that hath COMMENTARY ON GALATIANS. 63 called you in grace." The other is, "From him;" that is to
say, from God which hath called you in the grace of Christ. I
embrace the former. For it liketh me, that even as Paul, a little
before made Christ the Redeemer, who by his death delivereth
us from this present evil world — also the giver of grace and peace
equally with God the Father — so he should make him here also
the caller in grace ; for Paul's special purpose is, to beat into \
our minds the benefit of Christ, by whom we come unto the /
Father. There is also in these words, "from Him that hath called ua
in grace," a great vehemency ; wherein is contained withal a con-
trary relation, as if he should say, Alas ! how lightly do you suffer
yourselves to be withdrawn and removed from Christ which hath
called you ; not as Moses did, to the law, works, sins, wrath, and
damnation, but altogether to grace ! So we also complain at thig
day with Paul, that the blindness and perverseness of men is
horrible, in that none will receive the doctrine of grace and salva-
tion. Or if there be any that receive it, yet they quickly slide
back again, and fall from it ; whereas, notwithstanding, it bringeth
with it all good things, as well ghostly as bodily, namely, forgive-
ness of sins, true righteousness, peace of conscience, and ever-
lasting life. Moreover, it bringeth light and sound judgment of
all kinds of doctrine and trades of life ; it approveth and estabhsh-
eth civil government, household government, and all kinds of life
that are ordained and appointed of God ; it rooteth up all doctrines
of error, sedition, confusion, and such-like ; and it putteth away the
fear of sin and death ; and, to be short, it discovereth all the subtle
sleights and works of the devil, and openeth the benefits and love
of God towards us in Christ. What, with a mischief, means the
world, to hate this word, this glad tidings of everlasting comfort,
grace, salvation, and eternal Ufe, so bitterly, and to persecute it with
such hellish outrage ? Paul before called this present world evil and wicked, that is
to say, the devil's kingdom ; for else it would acknowledge the
benefit and mercy of God. Forasmuch as it is under the power
of the devil, therefore doth it most spitefully hate and persecute
the same, loving darkness, errors, and the kingdom of the devil,
more than the light, the truth, and the kingdom of Christ. (John
iii. 19.) And this it doth not through ignorance or error, but
through the maUce of the devil; which thing hereby may suffi-
ciently appear, in that Christ the Son of God, by giving himself
to death for the sins of all men, hath thereby gained nothing else 64 COMMENTARY ON GALATIANS. of this perverse and damnable world, but that for this his inesti-
mable benefit it blasphemeth him, and persecuteth his most health-
fiil word, and fain would yet still nail him to the cross if it could ;
therefore, not only the world dwelleth in darkness, but it is darkness
itself, as it is written in the first of John. Paul therefore standeth much upon these words — "From
Christ who hath called you ;" as though he would say, My
preaching was not of the hard laws of Moses, neither taught I
that ye should be bond-slaves under the yoke : but I preached
the only doctrine of grace and freedom from the law, sin, wrath,
and damnation, that is to say, that Christ hath mercifully called
you in grace, that ye should be freemen under Christ, and not
bondmen under Moses, whose disciples ye are now become again
by the means of your false apostles, who, by the law of Moses
called you not unto grace, but unto wrath, to the hating of God,
to sin, and death. But Christ's calling bringeth grace and saving
health, for they that be called by him, instead of the law that
worketh sorrow, do gain the glad tidings of the Gospel, and are
translated out of God's wrath into his favour, out of sin into righ-
teousness, and out of death into hfe. And will you suffer yourselves
to be carried, yea, and that so soon, and so easily, another way,
from such a living fountain, full of grace and life ? Now, if Moses
call men to God's wrath, and to sin, by the law of God, whither
shall the Pope call men by his own traditions ? The other sense,
that the Father calleth in the grace of Christ is also good ; but the
former sense concerning Christ serveth more fitly for the comforting
of afflicted consciences. Terse 6. Unto another Gospel. Here we may learn to espy the crafty sleights and subtleties of
the devil. No heretic coraeth under the title of errors and of the
devil, neither doth the devil himself come as a devil in his own
likeness, especially that white devil which we spake of before.
Yea, even the black devil, which forceth men to manifest wicked-
ness, maketh a cloak for them to cover that sin which they com-
mit, or purpose to commit. The murderer, in his rage, seeth not
that murder is so great and horrible a sin as it is indeed, for that
he hath a cloak to cover the same. Whoremongers, thieves,
covetous persons, drunkards, and such other, have wherewith to
flatter themselves, and cover their sins. So the black devil also
Cometh out disguised and counterfeit in all his works and devices.
But in spiritual matter, where Satan cometh forth not black, but COMMENTARY ON GALATIANS. 66 white, in this hkeness of an angel, or of God himself, there he
passeth himself with most crafty dissimulation, and wonderful
sleights, and is wont to set forth to sale his most deadly poison
for the doctrine of grace, for the word of God, for the Gospel of
Christ. For this cause, Paul calleth the doctrine of the false
apostles Satan's ministers, a Gospel also, saying, " Upon another
Gospel ;" but in derision ; as though he would say, Ye Galatians
have now other evangelists, and another Gospel : my Gospel is
now despised of you : it is now no more in estimation among
you. Hereby it may easily be gathered, that these false apostles had
condemned the Gospel of Paul among the Galatians, saying,
Paul indeed hath begun well, but to have begun it well is not
enough, for there remain yet many higher matters ; like as they
say in the fifteenth chapter of the Acts, " It is not enough for you
to believe in Christ, or to be baptized, but it behoveth also that ye
be circumcised ; for except ye be circumcised after the law of Moses,
ye cannot be saved." This is as much as to say, Christ is a good
workman, which hath indeed begun a building, but he hath not
finished it 5 for this must Moses do. So at this day, when the fantastical Anabaptists and others
cannot manifestly condemn us, they say. These Lutherans have
the spirit of fearfulness, they dare not frankly and freely profess
the truth, and go through with it. Indeed, they have laid a
foundation, that is to say, they have well taught faith in Christ ;
but the beginning, the middle, and the end, must be joined toge-
ther. To bring this to pass, God hath not given it unto them,
but hath left it unto us. — So these perverse and devilish spirits
exiol and magnify their cursed doctrine, calling it the word of
God ; and so, under the colour of God's name, they deceive many.
For the devil will not be ugly and black in his ministers, but fair
and white : and to the end he may appear to be such a one, he
setteth forth and decketh all his words and works with the colour of
truth, and with the name of God. Hereof is sprung that common
proverb among the Germans, " In God's name beginneth all mis-
chief !" Wherefore let us learn, that this is a special point of the devil's
cunning, that if he cannot hurt by persecuting and destroying, he
doth it under a colour of correcting and building up. So now-
a-days he persecuteth us with power and sword, that when we are
once taken away and despatched, he may not only deface the
Gospel, but utterly overthrow it. But hitherto he hath prevailed 9 66 COMMENTARY ON GALATIANS, nothing, for he hath slain many who have constantly confessed
this our doctrine to be holy and heavenly, through whose blood
the chuich is not destroyed, but watered. Forasmuch, therefore,
as he could prevail nothing that way, he stirreth up wicked spirits
and ungodly teachers, which, at the first, allow our doctrine, and
teach the same with a common consent together with us j but
aftenvards they say, that it is our vocation to teach the first prin-
ciples of Christian doctrine, and that the mysteries of the Scrip-
tures are revealed unto them from above, by God himself; and
that they are called for this purpose, that they should open them
to the world. After this manner doth the devil hinder the course
of the Gospel, both on the right hand and on the left, but more
on the right hand (as I said before), by building and correcting,
than on the left, by persecuting and destroying ; wherefore, it
behoveth us to pray without ceasing, to read the Holy Scriptures,
to cleave fast unto Christ and his holy word, that we may over-
come the devil's subtleties, with the which he assaileth us both on
the right hand and on the left. " For we wrestle not against flesh
and blood, but against laile, against power, against the worldly
governors, the princes of the darkness of this woiid, against the
spiritual wickednesses in heavenly tilings." Here again he excuseth the Galatians, and most bitterly re-
proveth the false apostles ; as though he would say, Ye Galatians
are borne in hand, that the Gospel, which ye have received of me,
is not the true and sincere Gospel, and therefore ye think ye do
well to receive that new Gospel which the false apostles fach,
and seemeth to be better than mine. I do not so much charge
you with this fault as those disturbers which trouble your con-
sciences, and pull you out of my hand. — Here you see again how
vehement and hot he is against those deceivers, and with what
rough and sharp words he painteth them out, calhng them
troublers of the churches, which do nothing else but seduce and
deceive innumerable poor consciences, giving occasions of hor-
rible mischiefs and calamities in the congregations. This great
enormity we also at this day are constrained to see, to the great
grief of our hearts, and yet are we no more able to remedy it than
Paul was at that time. This place witnesseth, that those false apostles had reported
Paul to be an unperfect Apostle, and also a weak and erroneous COMMENTARY ON GALATIANS. 67 preacher ; therefore he again here calleth them the troublers of
the churches, and overthrowers of the Gospel of Christ. Thus
they condemn each other. The false apostles condemned Paul,
and Paul again the false apostles. The Uke contending and con-
demning is always in the church ; especially when the doctrine of
the Gospel flourisheth ; to wit, that wicked teachers do persecute,
condemn, and oppress the godly ; and, on the other side, that the
godly do reprove and condemn the ungodly. The Papists and the fantastical spirits do at this day hate us
deadly, and condemn our doctrine as wicked and erroneous ; yea,
moreover, they lie in wait for our goods and lives : and we again
do, with a perfect hatred, detest and condemn their cursed and
blasphemous doctrine. In the mean time, the miserable people
are at no stay, wavering hither and thither, as uncertain and
doubtful to which part thej?' may lean, or whom they may safely
follow, for it is not given to every one to judge Christianly of such
weighty matters, but the end will show which part teacheth truly,
and justly condemn the other. Sure it is that we persecute no
man, oppress no man, put no man to death, neither doth our
doctrine trouble men's consciences, but delivereth them out of
innumerable eiTors and snares of the devil. For the truth hereof
we have the testimony of many good men, who give thanks unto
God, for that, by our doctrine, they have received certain and sure
consolation to their consciences. Wherefore, like as Paul at that
time was not to be blamed that the churches were troubled, but the
false apostles ; so at this day it is not our fault, but the fault of the
Anabaptists and such frantic spirits, that many and great troubles
are in the church-
Mark here diligently, that every teacher of works, and of the
righteousness of the law, is a troubler of the church and of the
consciences of men. And who would ever have believed that the
Pope, cardinals, bishops, monks, and that whole synagogue of
Satan, especially the founders of those religious orders, of which
number, nevertheless, God might save some by miracle, were
troublers of men's consciences ? Yea, verily, they be yet far
worse than were those false apostles ; for the false apostles taught
that, besides faith in Christ, the works of the law of God were
also necessary to salvation', but the Papists, omitting faith, have
taught men's traditions and works not commanded of God but
devised by themselves without and against the word of God : and
these they have not only made equal with the word of God, but also
exalted them far above it. But the more holy the heretics seem TO COMMENTARY ON GALATIANS. to be in outward show, so much the more mischief they do ; for
if the false apostles had not been endued \\ith notable gifts, with
great authority, and a show of holiness, and had not vaunted them-
selves to be Christ's ministers, the apostles' disciples, and sincere
preachers of the Gospel, they could not so easily have defaced Paul's
authority, and led the Galatians out of the way. Now, the cause why he setteth himself so sharply against them,
calling them the troublers of the churches, is, for that, besides
faith in Christ, they taught that circumcision and the keeping of
the law was necessary to salvation. The which thing Paul himself
witnesseth in the fifth chapter following ; and Luke, in the fifteenth
of the Acts, declareth the same thing in these words : " That
certain men coming down from Judea taught the brethren, say-
ing. Except ye be circumcised after the custom of Moses, ye cannot
be saved." (Acts xv. 1 .) Wherefore the false apostles most earnestly
and obstinately contended that the law ought to be observed, unto
whom the stiff-necked Jews forthwith joined themselves, and so
afterwards easily persuaded such as were not estabUshed in the faith,
that Paul was not a sincere teacher, because he regarded not the
law, but preached such a doctrine as did abohsh and overthrow the
law. For it seemed unto them a very strange thing that the law of
God should utterly l>e taken away, and the Jews, which had always
until that time been counted the people of God, to whom also the
promises were made, should now be rejected ; yea, it seemed yet a
more strange thing unto them, that the Gentiles, being wicked
idolaters, should attain to this glory and dignity, to be the people of
God without circumcision, and without the works of the law, by
grace only and faith in Christ. These things had the false apostles amplified and set forth to
the uttermost, that they might bring Paul into more hatred amomg
the Galatians. And to the end that they might set them the
more sharply against him, they said that he preached unto the
Gentiles freedom from the law, to bring into contempt, yea, and
utterly to abolish the law of God and the kingdom of the Jews,
contrary to the law of God, contrary to the custom of the Jewish
nation, contrary to the example of the Apostles, and, to be short,
contrary to his own example ; wherefore he was to be shunned
as an open blasphemer against God, and a rebel against the whole
commonweal of the Jews, saying, that they themselves ought
rather to be heard, who, besides that they preached the Gospel
rightly, were also the very disciples of the Apostles, with whom
Paul was never conversant. By this policy they defamed and COMMENTARY ON GALATIANS. 69 defaced Paul among the Galatians, so that by this their perverse
dealing, of very necessity, Paul was compelled with all his might to
set himself against these false apostles, whom he boldly reproveth
and condemneth, saying, that they are the troublers of the churches,
and overthrowers of Christ's Gospel, as followeth. That is to say, they do not only go about to trouble you, but
also utterly to abolish and overthrow Christ's Gospel. For these
two things the devil practiseth most busily : first, he is not con-
tented to trouble and deceive many by his false apostles, but
moreover he laboureth by them utterly to overthrow the Gospel,
and never resteth till he hath brought it to pass. Yet such per-
verters of the Gospel can abide nothing less than to hear that they
are the apostles of the devil ; nay, rather they glory above others
in the name of Christ, and boast themselves to be the most sin-
cere preachers of the Gospel. But because they mingle the law
with the Gospel, they must needs be perverters of the Gospel.
For either Christ must remain, and the law perish, or the law
must remain and Christ perish for Christ and the law can by no
means agree and reign togetlier in the conscience. Where the
righteousness of the law ruleth, there cannot the righteousness of
grace rule ; and again, where the righteousness of grace reigneth,
there cannot the righteousness of the law reign ; for one of them
must needs give place unto the other. And if thou canst not
believe that God will forgive thy sins for Christ's sake, whom he
sent into the world to be our high-priest ; how then, I pray thee,
wilt thou believe that he will forgive the same for the works of the
law, which thou couldest never perform ; or for thine own works,
which (as thou must be constrained to confess) be such, as it is un-
possible for them to countervail the judgment of God 1 Wherefore, the doctrine of grace can by no means stand with
the doctrine of the law. The one must simply be refused and
abolished, and the other confirmed and established. For as Paul
saith here, to mingle the one with the other, is to overthrow the
Gospel of Christ. And yet, if it come to debating, the greater
part overcometh the better ; for Christ, with his side, is weak,
and the Gospel but a foolish preaching ; contrariwise, the king-
dom of the world, and the devil, the prince thereof, are strong.
Besides that, the wisdom and righteousness of the flesh carry a
goodly show ; and by this means, the righteousness of grace and
faith is lost, and the other righteousness of the law and works 70 COMMENTARY ON GALATIANS. advanced and maintained. But this is our comfort, that tlie devil,
with all his limbs, cannot do what he would. He may trouble
many, but he cannot overthrow Christ's Gospel. The truth may be
assailed, but vanquished it cannot be ; for the word of the Lord en-
dureth for ever. f It seemeth to be a light matter to mingle the law and the
Gospel, faith and works, together : but it doth more mischief than • a man's reason can conceive ; for it doth not only blemish and
darken the knowledge of grace, but also it taketh away Christ, with all his benefits, and it utterly overthroweth the Gospel, as
Paul saith in this place. The cause of this great evil is our flesh,
which, being plunged in sins, seeth no way how to get out but by
works, and therefore it would live in the righteousness of the law,
and rest in the tmst and confidence of her own works. Where-
fore, it is utterly ignorant of the doctrine of faith and grace,
without the which, notAvithstanding, it is impossible for the con-
science to find rest and quietness. It appeareth also by these words of Paul, " And intend to
pervert the Gospel of Christ," that the false apostles were exceed
ing bold and shameless, which with all their might set themselves
against Paul ; wherefore he again, using his spirit of zeal and fer-
vency, and being fully persuaded of the certainty of his calling,
setteth himself strongly against them, and wonderfully magnifieth
his ministry, saying : — Terse 8. But though that we, or an angel from heaven, preach
vnto you otherwise than that we have preached unto you, let
him be accursed. Here Paul casteth out very flames of fire, and his zeal is so fer-
vent, that he beginneth also almost to curse the angels. Althougli,
saith he, that we ourselves, even I and my brethren Timothy and
Titus, and as many as teach Christ purely with me (I speak not
now of those seducers of consciences) ; yea, " or if an angel from
heaven preach unto you," &.C., notv\"ithstanding, I would rather
that I myself, my brethren, yea, and tne very angels from heaven
also, should be holden accursed, than that my Gospel should be
overthrown. This is indeed a vehement zeal, that he dare so
boldly curse, not only himself and his brethren, but also even an
angel fi-om heaven. The Greek word anathema, in Hebrew hcrem, signifieth a thing
accursed, execrable, and detestable, which hath nothing, to do,
no participation or communion with God. So saith Joshua : COMMENTARY ON GALATIANS. 71 *' Cursed be the man before the Lord, that raiseth up and buildeth
this city Jericho." (Josh. vi. 26.) And in the last of Leviticus
it is written, " Nothing separate from the common use, which
shall be separate from man, shall be redeemed, but die the death,
whether it be man or beast." So God hath appointed Amalek,
and certain other cities, accursed by God's own sentence, should
be utterly razed and destroyed. This is then the mind of Paul:
"' I had rather that myself, and other my brethren, yea, and an
angel from heaven, should be accursed, than that we or others
should preach ' any other Gospel than that we have preached
already." So Paul first curseth himself ; for cunning artificers are
wont first to find fault with themselves, that they may the more
freely and sharply afterwards reprove others. Paul therefore concludeth, that there is no other Gospel besides
that which he himself had preached. But he preached not a
Gospel which he had himself devised, but the same which God
promised before by his prophets in the Holy Scriptures (Rom. i.) ;
therefore he pronounceth himself and others, yea, even an angel
from heaven, to be undoubtedly accursed, if they teach any thing
contrary to the former Gospel : for the voice of the Gospel, once
sent forth, shall not be called back again till the day of judg-
ment. He repeateth the self-same thing, only changing the persons.
Before he cursed himself, his brethren, and an angel from heaven ;
here, if there be any (saith he) besides us, which preach unto you
any other Gospel than that ye have received of us, let them also
be accursed. Therefore, he plainly excommunicateth and curseth
all teachers in general, himself, his brethren, an angel, and more-
over all others whatsoever, namely, all those false teachers his adver-
saries. Here appeareth an exceeding great fervency of spirit in the
Apostle, that he dare curse all teachers throughout the whole world
and in heaven, which pervert his Gospel and teach any other ; for
all men must either believe that Gospel that Paul preached, or else
they must be accursed and condemned. Would to God this terrible
sentence of the Apostle might strike a fear into their hearts that seek
to pervert the Gospel of Paul ; of which sort, at this day (the more
it is to be lamented), the world is full. This changing of persons is here to be marked. For Paul 72 COMMENTARY ON GALATIANS. speaketh otherwise in his first cursing, than he doth in the second.
In the first he saith, " If we, or an angel fi-om heaven, preach
unto you any other Gospel than that we have preached unto
you ;" in ' the second, " Than that ye have received." And this
he doth of purpose, lest the Galatians should say, We, O Paul,
do not pervert the Gospel that thou hast preached unto us ; we
understood thee not rightly ; but the teachers that came after
thee have declared unto us the true meaning thereof. This
(saith he) will I in no case admit. They ought to add nothing,
neither to correct it ; but that which ye heard of me is the sii>-
cere word of God ; let this only remain. Neither do I desire
myself to be another manner of teacher than I was, nor you other
disciples. Wherefore, if ye hear any man bringing any other
Gospel than that ye have heard of me, or bragging that he will de-
liver better things than ye have received of me, let him and his dis-
ciples be both accursed. The first two chapters, in a manner, contain nothing else but
defences of his doctrine, and confutations of errors ; so that, until
he Cometh to the end of the second chapter, he toucheth not the
chiefest matter which he handleth in this Epistle, namely, the
article of justification. Notwithstanding, this sentence of Paul
ought to admonish us, that so many as think the Pope to be the
judge of the Scripture, are accursed ; which thing the popish
schoolmen have wickedly taught, standing upon this giound :
The church hath allowed four Gospels only, therefore there are
but four ; for if it had allowed more, there had been more. Now,
seeing the church might receive and allow such and so many
Gospels as it would, therefore the church is above the Gospel-
A goodly argument, forsooth. — I approve the Scripture ; ergo, I
am above the Scripture ! John Baptist acknowledgeth and con-
fesseth Christ, and pointeth to him with his finger ; therefore he
is above Christ ! The church approveth the Christian faith and
doctrine ; therefore the church is above them ! For the over-
throwing of this their wicked and blasphemous doctrine, thou hast
here a plain text hke a thunderbolt, wherein Paul subjecteth both
himself and an angel from heaven, and doctors upon earth, and
all other teachers and masters whatsoever, under the authority of
th Scripture; for they ought not to be masters, judges, or arbi-
ters, but only witnesses, disciples, and confessors of the church,
whether it be the Pope, Luther, Augustine, Paul, or an angel
from heaven. Neither ought any doctrine to be taught or heard
in the church besides the pure word of God, that is to say, the COMMENTARY ON GALATIANS. 73 Holy Scripture ; otherwise, accursed be both the teachers and hear-
ers, together with their doctrine. These words are spoken with the same vehemency of spirit that
the former were ; as if he would say. Ami, Paul, so unknown
amongst you, which have preached so openly in your churches'?
Are my bitter conflicts, and so many sharp battles against the
Jews, yet unknown unto you ? It appeareth (I think) sufficiently
unto you by my preaching, and by so many and so great afflic-
tions which I have suffered, whether I serve men or God ; for all
men see that by this my preaching I have not only stirred up
persecution against me in every place, but have also procured the
cruel hatred both of mine own nation, and of all other men. I
show, therefore, plainly enough, that I seek not by my preaching
the favour or praise of men, but to set forth the benefit and glory
of God. Neither do we seek the favour of men by our doctrine ; for we
teach that all men are wicked by nature, and the children of
wrath. We condemn man's free-will, his strength, wisdom, and
righteousnesss, and all religion of man's own devising ; and, to be
short, we say that there is nothing in us that is able to deserve
grace, and the forgiveness of sins : but we preach, that we obtain
this grace by the free mercy of God only, for Christ's sake ; for
so the heavens show forth the glory of God, and his works, con-
demning all men generally with their works. (Eph. ii. 3.) This
is not to preach for the favour of men and of the world ; for the
world can abide nothing less than to hear his wisdom, righteous-
ness, religion, and power, condemned ; and to speak against those
mighty and glorious gifts of the world, is not to flatter the world,
but rather to procure hatred and indignation of the world (Ps. xix. 1) ;
for if we speak against men, or anything else that pertaineth to
their glory, it cannot be but that cruel hatred, persecutions, ex-
communications, murders, and condemnations, nmst needs follow. If then (saith Paul) they see other matters, why see they not
this also, that I teach the things that are of God, and not of men ?
that is to say, that I seek no man's favour by my doctrine, but I
set oat God's mercy, offered unto us in Christ ; for if I sought the
favour of men, I would not condemn their works. Now, foras-
much as I condemn men's works, that is to say, because I show
God's judgment out of his Avord (whereof I am a minister) against
all men, how that they are sinners, unrighteous, wicked, children 10 74 COMMENTARY ON GALATIANS. of wrath, bond-slaves of the devil, and damned, and that they are
not made righteous by works or by circumcision, but by grace
only, and faith in Christ ; therefore I procure unto myself the
deadly hate of men ; for they can abide nothing less than to hear
that they are such ; nay, rather, they would be praised for wise,
righteous, and holy. Wherefore, this witnesseth sulliciently that
I teach not man's doctrine. After the same nianner Christ speak-
eth also in the seventh of John : " The world cannot hate you, but
me it hateth, because I testify of it that the works thereof are evil''
(John vii. 7) ; and in the third of John, " This is condemnation,
that light is come into the world, and men loved darkness more than
light, because their works are evil." (John iii. 19.) Now, that I teach the things which are of God, saith the
Apostle, hereby it may sufficiently appear, that I preach the only
grace, the mercy, the goodness, and the glory of God. More-
over, he that speaketh, as Christ saith, those things which his
Lord and Master hath commanded him, and glorifieth not him-
self, but Him whose messenger he is, bringeth and teacheth the
tnie word of God. But I teach those things only which are
commanded me from above : neither glorify I myself, but Him
that sent me. Besides that, I stir up against myself the wrath
and indignation of both the Jews and Gentiles : therefore my
doctrine is true, sincere, certain, and of God ; neither can there
be any other, much less any better, than this my doctrine is.
Wherefore, whatsoever doctrine else teacheth not as mine doth,
that all men are sinners, and are justified by faith only in Christ,
must needs be false, wicked, blasphemous, accursed, and devil-
ish ; and even such also are they which either teach it or re-
ceive it. So we with Paul do boldly pronounce all such doctrines to be
accuised as agreeth not with ours. For neither do we seek by
our preaching the praise of men, nor the favour of princes or
bishops, but the favour of God alone, whose only grace and mercy
we preach, despising and treading under foot whatsoever is of
ourselves. Whosoever he be then which shall teach any other
Gospel, or that which is contrary to ours, let us be bold to say, that
he is sent of the devil, and hold hun accmsed. That is, do I serve men or God ? He hath always a glance at
the false apostles. These, saith he, must needs seek to please
and to flatter men : for by this means they seek that they again COMMENTARY ON GALATIANS. 76 may glory in their flesh. Moreover, because they will not bear
the hatred and persecution of men, they teach circumcision, only
to avoid the persecution of the cross, as foUoweth in the fifth
chapter. So at this day ye may find many which seek to please men ;
and to the end they may live in peace and security of the flesh,
they teach the things which are of men, that is to say, wicked
things, or else they allow the blasphemies and wicked judgments
of the adversaries, contrary to the word of God, against their
own conscience, that they may keep still the favour of princes
and bishops, and enjoy their goods. But we, because we endea-
vour to please God and not men, do stir up against us the malice
of the devil, and hell itself: we suffer the reproaches and slanders
of the world, death, and all the mischiefs that can be devised
against us. So saith Paul here, "I seek not to please men," that they
may praise my doctrine, and report me to be an excellent
teacher, but I desire only that my doctrine may please God ; and
by this means I make men my mortal enemies : which thing I
find by experience to be most true; for they requite me with
infamy, slander, imprisonment, and the sword. Contrariwise,
the false apostles teach the things that are of men, that is to say,
such things as be pleasant and plausible to man's reason, and
that to the end they may live in ease, and purchase the favour,
good-will, and praise of the people. And such men find that
they seek for ; for they are praised and magnified of men. So
saith Christ also (Matt, vi.), " that hypocrites do all things to
be praised of men." And in the fifth of John he sharply reproveth
such : ." How can ye believe," saith he, " which receive honour one
of another, and seek not the honour that cometh of God alone ?"
The things which Paul hath hitherto taught, are in a manner
examples only. In the mean time, notwithstanding, he is very ear-
nest every where in proving his doctrine to be sincere and sound.
Therefore he exhorteth the Galatians that they forsake it not for
any other doctrine. of God. These things are to be referred to the whole office and ministry
of Paul, to show what a contrariety there was between his con-
versation before in the Jewish law, and his conversation now
under the Gospel : as if he would say, Do ye think that I go 76 COMMENTARY ON GALATIANS. about still to please men, as I did in times past ? So he speaketh
afterwards in the fifth chapter : " If I yet preach circmiicision,
why do I suffer persecution ?" As though he would say, Do ye
not see and hear of my daily conflicts, great persecutions, and
afflictions ? After I was converted and called to the office of
apostleship, 1 never taught man's doctrine, neither sought I to
please men, but God alone. That is to say, I seek not by
my ministry and doctrine the praise and favour of men, but of
God. Here again is to be marked, how maliciously and craftily the
false apostles went about to bring Paul into hatred among the
Galatians. They picked out of his preachings and writings cer-
tain contradictions (as our adversaries at this day do out of our
books), and by this means they would have convinced him that
he had taught contrary things. Wherefore they said that there
was no credit to be given unto him ; but that circumcision and
the law ought to be kept which thing he himself also by his
example had allowed, because he had circumcised Timothy
according to law, had purified himself with other four men in
the temple at Jerusalem, and had shaven his head at Cenchrea.
(Acts xvi. 3 ; xviii. 18.) These things they craftily surmised,
that Paul, by the commandment and authority of the Apostles,
was constrained to do ; which notwithstanding he had kept as
indifferent, bearing with the infirmity of the weak brethren, which
yet understood not the Christian liberty, lest they should be
offended. To wliose cavillations thus he answereth : How true
it is which the false apostles forge against me for the overthrowing
of my Gospel, and setting up of the law and circumcision again,
the matter itself sufficiently declareth. For if I would preach the
law and circumcision, and commend the strength, the power, and
the will of man, I sliould not be so odious unto them, but should
please them. Here is the principal point of this matter ; which containeth a
confutation of his adversaries, and a defence of his doctrine, to
the end of the second chapter. Upon this he standeth, this he
urgeth, and with an oath confirmeth, that he learned not his
Gospel of a man, but received it by the revelation of Jesus COMMENTARY ON GALATIANS. 77 Christ. And in that he sweareth he is constrained so to do, that
the Galatians may beUeve him, and also, that they should give
no ear to the false apostles, whom he reproveth as liars, because
they had said, that he learned and received his Gospel of the
Apostles. Where he saith that his Gospel is not after man, he meaneth
not that his Gospel is not earthly, for that is manifest of itself;
and the false apostles bragged also that their doctrine was not
earthly but heavenly: but he meaneth, that he learned not his
Gospel by the ministry of men, or received it by any earthly
means, as we all learn it, either by the ministry of men, or else
receive it by some earthly means, some by hearing, some by
reading, and some by writing ; but he received the same only by
the revelation of Jesus Christ. If any man hst to make any other
distinction, I am not against it. Here the Apostle showeth by
the way, that Christ is not only man, but that he is both God and
very man, when he saith, that he received not his Gospel by
man. Now, Paul received his Gospel in the way as he was going to
Damascus, where Christ appeared unto him, and talked with
him. Afterwards also he talked with him in the temple at Jeru-
salem. But he received his Gospel in the way, as Luke reciteth
the story in the ninth of the Acts. " Arise," saith Christ, " and
go into the city, and it shall be told thee what thou must do."
He doth not bid him go into the city, that he might learn the
Gospel of Ananias ; but Ananias was bid to go and baptize him,
to lay his hands upon him, to commit the ministry of the word
unto him, and to recommend him unto the church, and not to
teach him the Gospel, which he had receive'd afore, as he glorieth
in the same place, by the only revelation of Jesus Christ. And
this Ananias himself confesseth, saying, " Brother Saul, the
Lord which appeared to thee in the way, hath sent me, that thou
mightcst receive thy sight." Therefore he received not his doc-
trine of Ananias, but being already called, lightened and taught of
Christ in the way, he was sent to Ananias, that he might also have
the testimony of men that he was called of God to preach the Gospel
of Christ. This Paul was constrained to recite, to put away the slander of
the false apostles, who laboured to bring him into hatred with
the Galatians, saying that Paul was inferior to the rest of the
Apostles' scholars, who had received of the Apostles that which
they taught and kept; whose conversation also they had seen a 78 COMMENTARY ON GALATIANS. long time, and that Paul himself had also received the same
things of them, although he did now deny it. Why then
would they rather obey an inferior, and despise the authority of the
Apostles themselves, who were not only the fore-elders and teachers
of the Galatians, but also of all the churches throughout the whole
world ? This argument, which the same Apostles grounded upon the
authority of the Apostles, was strong and mighty, whereby the
Galatians were suddenly overthrown, especially in this matter.
I would never have believed, had I not been taught by these
examples of the churches of Galatia, of the Corinthians, and
others, that they which had received the word of God in the be-
ginning \Aath such joy, among whom were many notable men,
could so quickly be overthrown. O good Lord, what horrible
and infinite mischiefs may one only argument easily bring !
which so pierceth a man's conscience, when God withdraweth
his grace, that in one moment he loseth altogether. By this
subtlety then the false apostles did easily deceive the Galatians,
being not fully established and grounded, but as yet weak in the
faith. Moreover, the matter of justification i brittle : not of itself,
for of itself it is most sure and certain, but in respect of us.
Wliereof I myself have good experience. For I know in what
hours of darkness I sometimes wrestle. I know how often I sud-
denly lose the beams of the Gospel and grace, as being shadowed
from me with thick and dark clouds. Briefly, I know in what a
slippery place even such also do stand, as are well exercised and
seem to have sure footing in matters of faith. We have good
experience of this matter : for we are able to teach it unto
ethers, and this is a sure token that we understand it. But when
in the very conflict we should use the Gospel, which is the word
of grace, consolation, and life, there doth the law, the word of
wrath, heaviness, and death, prevent the Gospel, and beginneth
to rage, and the terrors which it raiseth up in the conscience are
no less than was that horrible show in the mount Sinai. So that
even one place of the Scripture containing some threatening of
the law (Exod. xix. 18) ovenvhelmeth and drowneth all consola-
tions Ijesides, and so shaketh all our inward powers, that it maketh
us to forget justification, grace, Christ, the Gospel, and all to-
gether. Therefore, in respect of us, it is a very brittle matter, because
we are brittle. Again, we have against us even the one half of COMMENTARY ON GALATIANS. 79 ourselves : that is to say, reason, and all the powers thereof. Be-
sides all this, the flesh resisteth the spirit, which cannot believe
assuredly that the promises of God are true. It fighteth there-
fore against the spirit, and, as Paul saith, " it holdeth the spirit
captive " (Gal. v. 17, Rom. vii. 23) ; so that it cannot believe
so steadfastly as it would. Wherefore, to teach continually, that
the knowledge of Christ, and of faith, is no work of man, but
simply the gift of God, who, as he createth faith, so doth he keep
it in us. And even as he first giveth faith unto us through the
word, so afterwards he exerciseth, increaseth, strengtheneth, and
maketh perfect the same in us by the word. Therefore the great-
est service that a man can do unto God, and the very sabbath of
sabbaths, is, to exercise himself in true godliness, diligently to
hear and to read the word. Contrariwise, there is nothins: more
dangerous than to be weary of the word. He therefore that is so
cold, that he thinketh himself to know enough, and beginneth by
little and Uttle to loathe the word, that man hath lost Christ and
the Gospel, and that which he " thinketh himself to know," he
attaineth only by bare speculation : and he is hke unto a man, as
St. James saith, " who beholdeth his face in a glass, goeth his
way, and by and by forgetteth what his countenance was." (James
i. 23, 24.) Wherefore let every faithful man labour and strive with all dili-
gence to learn and to keep this doctrine ; and to that end, let him
use humble and hearty prayer, with continual study and medita-
tion of the word. — And when we have done never so much, yet
shall we have enough to keep us occupied. For we have to do with
no small enemies, but strong and mighty, and such as are in con-
tinual war against us, namely, our own flesh, all the dangers of the
world, the law, sin, death, the wrath and judgment of God, and the
devil himself, who never ceaseth to tempt us inwardly by his fiery
darts, and outwardly by his false apostles, to the end that he may
overthrow, if not all, yet the most part of us. This argument therefore of the false apostles had a goodly show
and seemed to be very strong. Which also at this day prevailetli
with many, namely, that the Apostles, the holy fathers, and their
successors, have so taught ; that the church so thinketh and be-
lieveth : moreover, that it is impossible that Christ should suffer
his church so long time to err. Art thou alone, say they, wiser
than so many holy men? wiser than the whole church? After
this manner, the devil being changed into an angel of light, setteth
upon us craftily at this day, by certain pestiferous hypocrites, who 80 COMMENTARY ON GALATIANS. say, We pass not for the Pope, we abhor the hypocrisy of monks,
and such-Uke : but we would have the authority of the holy church
to remain untouched. The church hath thus believed, and
taught, this long time. iSo have all the doctors of the primitive
church, holy men, more ancient and better learned than thou.
Who art thou, that darest dissent from all these, and bring unto
us a contrary doctrine ? When Satan reasoneth thus, conspiring
with the flesh and reason, then is thy conscience terrified and
utterly despaireth, unless thou constantly return to thyself agaiii,
and say. Whether it be Cyprian, Ambrose, Augustine, either St.
Peter, Paul, or John, yea, or an angel from heaven, that teacheth
otherwise, yet this I know assuredly, that I teach not the things
of men, but of God : that is to say, I attribute all things to God
' alone, and nothing to man. When I first took upon me the defence of the Gospel, I re-
member that Dr. Staupitius, a worthy man, said thus unto me:
" This liketh me well, that this doctrine which thou preachest
yieldeth glory, and all things else unto God alone, and nothing
unto man : for unto God there cannot be attributed too much
glory, goodness, mercy," (fcc. This saying did then greatly com-
fort and confirm me. And true it is, that the doctrine of the
Gospel taketh from men all glory, wisdom, righteousness, (fcc, and
giveth the same to the Creator alone, who made all things of
nothing. (Matt. vi. 12.) We may also more safely attribute too
much unto God, than unto man : for in this case I may say
boldly. Be it so, that the church, Augustine and other doctors,
also Peter and ApoUos, yea, even an angel from heaven, teach a
contrary doctrine, yet my doctrine is such, that it setteth forth and
preacheth the grace and glory of God alone ; and in the matter of
salvation, it condemneth the righteousness and wisdom of all men.
In this I cannot offend, because I give both to God and man that
which properly and truly belongeth unto them both. But thou wilt say. The church is holy, the fatlicrs are holy. It
is true : notwithstanding, albeit the churcli be holy, yet it is com-
pelled to pray, " Forgive us our trespasses." So, though the
lathers be holy, yet are they saved through the forgiveness of sins.
Therefore neither am I to be believed, nor the church, nor the
fathers, nor the Apostles, no, nor an angel from heaven, if we
teach any thing against the word of God ; but let the word of
God abide for ever : for else this argument of the false apostles
had mightily prevailed against Paul's doctrine. For indeed it
' was a great matter, a great matter I say, to set before the Gala- COMMENTARY ON GALATIANS, 81 tians the whole church, with all the company of the Apostles,
against Paul alone, but lately sprung up, and of small authority.
This was therefore a strong argiunent, and concluded mightily.
For no man saith willingly, that the church erreth ; and yet it is
necessary to say that it erreth, if it teach any tiling besides or
against God's word. Peter, the chief of the Apostles, taught, both in life and doc-
trine, besides God's word ; therefore he erred, and was deceived,
Neithei> did Paul dissemble that error, although it seemed to be
but a light f»ult, because he saw it would turn to the hurt of the
whole church, but "withstood him even to his face, because he
walked not after tlie tiTith of the Gospel" (Gal, ii. 11.) There-
fore neither is the church, nor Peter, nor tlie Apostles, nor angels
from heaven to be heard, unless they bring and teach the pure
word of God. This, argurr>ent, even at this day, is not a little prejudical to our
cause. For if we may neither believe the Pope, nor the fathers,
nor Luther, nor any other, except they teach us the pure word of
God, whom shall we then believe ? who, in the mean while, shall
certify our consciences, which part teachelh the pure word of
God, we, or our adversaries? for they brag that they also have
the pure word of God, and teach it. Again, we believe not the
Papists, because they teach not tlie word of God, neither can they
teach it. Contrariwise, they hate us most bitterly, and persecute
us as most pestilent heretics and seducers of the people. What
is to be done in this case I Shall it be lawful for every fantastical
spirit to teach what himself listeth, seeing the world can neither
hear nor abide our doctrine ? For although we glory with Paul,
that we teach the pure Gospel of Christ, yet we profit nothing,
but are compelled to hear, that this our glorying is not only vain,
rash, and arrogant, but also devilish and full of blasphemy. But
if we abase ourselves, and give place to the rage of our adversa-
ries, then both the Papists and Anabaptists wax proud. The
Anabaptists will vaunt that they bring and teach some strange
thing which the world never heard of before. The papists will
set up again and establish their old abominations. Let every
man therefore' take heed, that he be most sure of his calling and
doctrine, that he may boldly say with Paul, " Although we, or an
angel from heaven, preach unto you otherwise than that we have
preached unto you, let him be accursed." (Gal, i. 8.) 11 82 COMMENTARY ON GALATIANS. This place hath in it no singular doctrine. Notwithstanding-,
Paul allegeth here his own example, saying, I have defended the
traditions of the Pharisees, and the Jewi&h religion, more constantly
than ye, and all your false teachers. Wherefore, if the righteous-
ness of the law had been any thing worth, I had no4 turned back
from it ; in the keeping whereof, notwithstanding, before I knew
Christ, I did so exercise myself, and so profit therein, that I excelled
many of my companions of mine own nation. Moreover, I was
so zealous in defence of the same, that I persecuted the church of
God extremely, and wasted it. For having received authority of
the high priests, I put many in prison (Acts xxvi. 1 0) ; and when
they should be put to death, I pronounced the sentence, and pun-
ished them throughout all the synagogues. I compelled them to
blaspheme, and was so exceeding mad upon them, that I persecuted
them even unto strange cities. fathers. He calleth not here the traditions of the fathers, pharisaical or
human traditions: for in this place he treateth not of the phari-
saical traditions, but of a far higher matter, and therefore he
calleth even that holy of Moses, the fatliers' traditions ; that is to
say, received and left as an inheritance from the fathers. For
these, said he, "when I was in the Jewish religion, I was very
zealous." He speaketh after the same manner to the Philippians
(chap. iii. 6): "As concerning the law," saith he, "I was a
Pharisee ; concerning zeal, I persecuted the church ; and as con-
cerning the righteousness of the law, I was unrebukable." As
though he would say, Here I may glory, and m.ay compare with
the whole nation of the Jews, yea, even wnth the best and holiest
of all those which are of the circumcision: let them show me, if
they can, a more zealous and earnest defender of Moses' law, than
I have been. This thing (O ye Galatians) ought have persuaded
you not to believe these deceivers, which magnify the righteousness
of the law, as a matter of great importance : whereas, if there were
any cause to glory in the righteousness of the law, I have more
cause to glory than any other. COMMENTARY ON GALATIANS. 83 In like manner say I of myself, that before I was lightened
with the knowledge of the Gospel, I was as zealous for the papis-
tical laws and traditions of the fathers, as ever any was, most
earnestly maintaining and defending them as holy and necessary
to salvation. Moreover, I endeavoured to observe and keep them
myself, as much as was possible for me to do ; punishing my poor
body with fasting, watching, praying, and other exercises, more
than all they which at this day do so bitterly hate and persecute
me, because now I take from them the glory of justifying by
works and merits. For I was so diligent and superstitious in the
observation hereof, that I laid more upon my body, than, without
danger of health, it was able to bear. I honoured the Pope of
mere conscience, and unfeignedly, not seeking after prebends,
promotions, and livings : but whatsoever I did, I did it with a
single heart, of a good zeal : and for the glory of God. But those
things which then were gainful unto me, now, with Paul, I count
to be but loss for the excellency of the knowledge of Jesus Christ
my Lord. But our adversaries, as idle bellies, and tried with no
temptations, believe not that I and many others have endured such
things : I speak of such, as with great desire sought for peace and
quietness of conscience, which notwithstanding in so great darkness
it was not possible for them to find. This is the first journey of Paul. And here he witnesseth, that
straightway after he was called by the grace of God to preach
Christ among the Gentiles, he went unto Arabia, without the
advice of any man, to that work whereunto he was called. And
this place witnesseth by whom he was taught, and by what means
he came to the knowledge of the Gospel and to his apostlcship.
"When it had pleased God," saith he. As if he would say, I
have not deserved it, because I was zealous of the law of God
without judgment ; nay rather, this foolish and wicked.-zeal stirred
me up, that, God so permitting, I fell headlong into more abo-
minable and outrageous sins, I persecuted the church of God, I
was an enemy to Christ, I blasphemed his Gospel ; and, to con- 84 COMMENTARY ON GALATIANS. elude, I was the author of shedding much innocent blood. This
was my desert. In the midst of this cruel rage, I was called to
8uch inestunable grace. What? Weis it because of this outra-
geous cruelty ? No forsooth. But the abundant grace of God, who
calleth, and showeth mercy to whom he will, pardoned and forgave
me all those blasphemies : and for these my horrible sins, which
then I thought to be perfect righteousness, and an acceptable ser-
vice unto God, he gave unto me his grace, the knowledge of his
truth, and called me to be an Apostle. We also are come at this day to the knowledge of grace by the
self-same merits. I crucified Christ daily in my monkish life,
and blasphemed God through my false faith, wherein I then con-
tinually lived. Outwardly I was not as other men, extortioners,
unjust, whoremongers ; but I kept chastity, poverty, and obe-
dience. Moreover, I was freed from the cares of this present life.
I was only given to fasting, watching, praying, saying of masses,
and such-like. Notwithstanding, in the mean time, I fostered
under this cloaked holiness, and trust in mine own righteousness,
continual mistrust, doubtfulness, fear, hatred, and blasphemy
against God. And this my righteousness was nothing else but
a filthy puddle, and the very kingdom of the devil. For Satan
loveth such saints, and accounteth them for his dear darlings
who destroy their own bodies and souls, and deprive themselves
of all the blessings of God's gifts. In the mean time, notwith-
standing, wickedness, bhndness, contempt of God, ignorance of
the Gospel, profanation of the sacraments, blaspheming, and
treading of Christ under foot, and the abuse of all the benefits
and gifts of God, do reign in them at the full. To conclude,
such saints are the bond-slaves of Satan, and therefore are driven
to speak, think, and do whatsoever he will, although outwardly
they seem to excel aU others in good Avorks, in holiness, and strict-
ness of life. Such we were under llie Popedom : verily no less, if not more,
contumelious and blasphemous against Christ and his Gospel
than Paul himself, and specially I : for I did so highly esteem
the Pope's authority, that to dissent from him, even in the least
point, I thought it a sin worthy of everlasting death. And that
wicked opinion caused me to think that John Huss was a cursed
heretic, yea, and I accounted it an henious offence, but once to
think of him ; and I would myself, in defence of the Pope's
authority, have ministered fire and sword, for the burning and
destroying of that heretic, and thought it an high service unto COMMENTARY ON GALATIANS. 85 God SO to do. Wherefore if you compa/e publicans and harlots
with these holy hypocrites, they are not evil. For they, when,
they offend, have remorse of conscience, and do not justify their
wicked doings ; but these men are so far from acknowledging
their abominations, idolatries, wicked will-worshippings, and cere-
monies, to be sins, that they affirm the same to be righteousness,
and a most acceptable sacrifice unto God, yea, they adore them as
matters of singular holiness, and through them do promise salvation
unto others, and also sell them for money, as things available to
salvation. This is then our goodly righteousness, this is our high merit,
which bringeth unto us the knowledge of gi-ace : to wit, that we
have so deadly and so devilishly persecuted, blasphemed, trodden
under foot, and condemned God, Christ, the Gospel, faith, the
sacraments, all godly men, the true worship of God, and have
taught and stablished quite contrary things. And the more holy
we were, the more we were blinded, and the more did we worship
the devil. There was not one of us, but he was a blood sucker, if
not in deedj yet in heart. As though he would say. It is the alone and inestimable favour
of God, that not only he hath spared me, so wicked and so cursed
a wretch, such a blasphemer, a persecutor, and a rebel against
God, but, besides that, hath also given unto me the knowledge
of salvation, his Spirit, Christ his Son, the office of an Apostle,
and everlasting life. So God, beholding us guilty in the like
sins, hath not only pardoned our impieties and blasphemies of
his mere mercy for Christ's sake, but hath also overwhelmed us
with great benefits and spiritual gifts. But many of us are not
only unthanlcful unto God for this his inestimable grace, and, as
it is written, (2 Pet. i.) do forget the cleansing of their old sins, but
also opening again a window to the devil, they begin to loathe his
word, and many, also do pervert and corrupt it, and so become au-
thors of new errors. " The ends of these men are worse than the
beginnings." (Matt. xi. 43.) This is an Hebrew phrase. As if he had said. Which had
sanctified, ordained and prepared me. That is, God had ap-
pointed, when I was yet in my mother's womb, that I should so
rage against his church, and that afterwards he would mercifully 86 COMMENTARY ON GALATIANS. call me back again from the midst of my cruelty and blasphemj,
by his mere grace, into the way of truth and salvation. To be
short, when I was not yet born, I was an Apostle in the sight of
God ; and when the time was come, I was declared an Apostle be-
fore the whole world. Thus Paul cutteth off all deserts, and giveth glory to God
alone, but to himself all shame and confusion. As though he
would say. All the gifts both small and great, as well spiritual as
corporal, which God purposed to give unto me, and all the good
things which at any time in all my life I should do, God himself
had before appointed when I was yet in my mother's womb where
I could neither wash, think, nor do any good thing. Therefore
this gift also came unto me by the mere predestination and free
mercy of God before I was yet born. Moreover, after I was
bom, he supported me, being loaded with innumerable and most
horrible iniquities. And that he might the more manifestly de-
clare the unspeakable and inestimable greatness of his mercy
towards me, he of his mere grace forgave me my abominable and
infinite sins, and moreover replenished me with such plenty of
his grace, that I did not only know what things are given unto
us in Christ, but preached the same also unto others. Such are the
deserts and merits of all men, and especially of those old dotards who
exercise themselves wholly in the stinking puddles of man's own
righteousness. Mark the dihgence of the Apostle. "He called me," saith he.
How ? Was it for my pharisaical religion, or for my blameless and
holy life ? for my prayers, fastings, and works 1 No. Much less
then for my blasphemies, persecutions, oppressions. How then?
By his mere grace alone. You hear in this place, what manner of doctrine is gr\-efi and
committed to Paul ; to wit, the doctrine of the Gospel, which is
the revelation of the Son of God. This is a doctrine quite con-
trary to the law, which revealeth not the Son of God, but it showeth
forth sin, it terrifieth the conscience, it revealeth death, the wrath
and judgment of God, and hell. The Gospel therefore is such a
doctrine as admitted no law ; yea, it must be separate as far from
the law as there is distance between heaven and earth. This
difference in itself is easy and plain, but unto us it is hard and COMMENTARY ON GALATIANS. 87 full of difficulty. For it is an easy matter to say, that the Gospel
is nothing else but the revealing of the Son of God, or the know-
ledge of Jesus Christ, and not the revealing of the law. But in
the agony and conflict of conscience, to hold this fast, and to prac-
tice it in deed, it is a hard matter, yea, and to them also that be
most exercised therein. Now if the Gospel be the revealing of the Son of God, as Paul
defineth it in this place, then surely it accuseth not, it feareth not
the conscience, it threateneth not death, it bringelh not to despair,
as the law doth : but it is a doctrine concerning Christ, which is
neither law nor work, but our righteousness, wisdom, sanctifica-
tion, and redemption. (1 Cor. i. 30.) Althougli this thing be
more clear than the sun-light, yet, notwithstanding, the madness
and blindness of the Papists hath been so great, that of the Gos-
pel they have made a law of charity, and of Christ a law-maker,
giving more strait and heavy commandments than Moses himself.
But the Gospel teacheth, that Christ came not to set forth a new
law, and to give commandments as touching manners ; but that
he came to this end, that he might be made an oblation for the
sins of the whole world, and that our sins might be forgiven, and
everlasting life given unto us for his sake, and not for the works
of the law, or for our own righteousness. Of this inestimable
treasure freely bestowed upon us, the Gospel properly preacheth
unto us. Wherefore it is a kind of doctrine that is not learned
or gotten by any study, diligence, or wisdom of man, nor yet by
the law of God, but is revealed by God himself, as Paul saith in
this place ; first by the external word ; then by the working of
God's Spirit inwardly. The Gospel therefore is a divine word
that came down from heaven, and is revealed by the Holy Ghost,
who was also sent for the same purpose; yet in such sort not-
notwithstanding, that the outward word must go before. For Paul
himself had no inward revelation, until he had heard the outward
word firom heaven, which was this, ' Saul, Saul, why persecutest
thou me ?" (Acts ix. 4.) First, therefore, he heard the outward
word, then afterwards revelations, the knowledge of the word, faith,
and the gifts of the Holy Ghost. It pleased God, saith he, "to reveal himself in me." To what
purpose? Not only that I myself should believe in the Son of
God, but also that I should preach him among the Gentiles.
And why not among the Jews- Lo! here we see that Paul is 88 COMMENTARY ON GALATIANS. properly the Apostle of the Gentiles, albeit he preached Christ
among the Jews also. Paul comprehendeth here in few words as he is wont, his Avhole
divinity, which is, to prea-'h among the Gentiles. As if he
would say, I will not burden the Gentiles with the law, because I
am the Apostle and Evangelist of the Gentiles, and not their law-
giver. Thus he directeth all his words against the false apostles.
As though he would s-ay, O ye Galatians, ye have not heard the
righteousness of the law, or of works, to be taught by me : for
this belongeth to Moses, and not to me Paul, being the Apostle
of the Gentiles. For my oflEice and ministry is to bring the Gospel
unto you, and to show unto you the same revelation which I my-
self have had. Therefore ought you to hear no teacher that teach-
eth the law : for among the Gentiles the law ought not to be
preached, but the Gospel ; not Moses, but the Son of God ; not the
righteousness of works, but the righteousness of faith. This is the
preaching that properly belongeth to the Gentiles. Paul here making mention of flesh and blood, speaketh not of
the Apostles. For by and by he addeth, " Neither came I again
to Jerusalem, to them which were Apostles before me." But
this is Paul's meaning, that after he had once received the reve-
lation of the Gospel from Christ, he consulted not with any man
in Damascus, much less did he desire any man to teach him the
Gospel : again, that he went not to Jemsalem, to Peter and the
other Apostles, to learn the Gospel of them, but, that forthwith he
preached Jesus Christ in Damascus, where he received baptism of
Ananias, and imposition of hands ; for it was neces&xiry for him to
have the outward sign and testimony of his calling. I'hc same
also writeth Luke, Acts ix. That is, I went into Arabia before I saw the Apostles, or con-
sulted with them, and forthwith I took upon me the office of
preaching among the Gentiles; for thereunto I was called, and
had also received a revelation from God. He did not then re-
ceive his Gospel of any man, or of the Apostles themselves, but
was content with his heavenly calling, and with the revelation of
Jesus Christ alone. Wherefore this whole place is a confutation of COMMENTARY ON GALATIANS. . 89 the false apostles' argument, which they used against Paul, saying
that he was but a scholar, and a hearer of the Apostles, who lived
after the law : and moveover, that Paul himself also had lived
according to the law, and therefore it was necessary that the Gen-
tiles themselves should keep the law, and be circumcised. To the
end therefore that he might stop the mouths of these cavillers, he
rehearseth this long history : Before my conversion, saith he, I
learned not my Gospel of the Apostles, nor of any other ot the
brethren that believed (for I persecuted extremely, not only this doc-
trine, but also the church of God, and wasted it) : neither after my
conversion ; for forthwith I preached, not Moses with his law, but
Jesus Christ, at Damascus, consulting with no man, neither as yet
having seen any of the Apostles. Paul granteth that he was with the Apostles, but not with all the
Apostles. Howbeit he declareth that he went to Jerusalem to
them, not commanded, but of his own accord ; not to learn any
thing of them, but to see Peter. The same thing Luke also
writeth in the ninth chapter of the Acts, that Barnabas led Paul
to the Apostles, and declared to them how that he had seen the
Lord in the way, and that he spake unto him ; also that he had
preached boldly at Damascus in the name of Jesus. This wit-
ness beareth Barnabas of him. All his words are so framed, that
they prove his Gospel not to be of man. Indeed he granteth
that he had seen Peter, and James the brother of our Lord, but none
other of the Apostles besides these two, and that he learned nothing
of them. He granteth, therefore, that he was at Jerusalem with the
Apostles ; and this did the false apostles only report. He
granteth moreover, that he had lived after the manner of the
Jews, but yet only among the Jews. And this is it which he
saith in the ninth chapter of his first Epistle to the Corinthians :
" When I was free from all men, I made myself servant to all
men, that I might win the more. To the Jew I became as a Jew,
that I might win the Jews ; and I was made all things to all men,
that I might by all means save some." He granteth, therefore,
that he was at Jerusalem with the Apostles, but he denieth that
he had learned his Gospel of them. Also he denieth that he was
constrained to teach the Gospel as the Apostles had prescribed. 12 90 COMMENTARY ON GALATIANS. The whole eflect then of this matter lieth in this word, "to
see :" " I went," saith he, " to see Peter, and not to learn of
him. Therefore neither is Peter my master, nor yet James.''
And as for the other Apostles, he utterly denieth that he saw any of
them. But why doth Paul repeat this so often, that he learned not
his Gospel of men, nor of the Apostles themselves 7 His pur-
pose is this, to persuade the churches of Galatia, which were now
led away by the false apostles, and to put them out of all doubt that
his Gospel was the true word of God, and for this cause he repeateth
it so often. And if he had not prevailed herein, he never could have
stopped the mouths of the false apostles. For thus they would
have objected against him : We are as good as Paul, we are dis-
ciples of the Apostles as well as he ; moreover, he is but one alone,
and we are many, therefore we excel him, both in authority and in
number also. Here Paul was constrained to glory, to affirm and swear, that
he learned not his Gospel from any man, neither received it of the
Apostles themselves. For his ministry was here in great danger,
and all the churches likewise, which had used him as their chief
pastor and teacher. The necessity therefore of his ministry, and
of all the churches, required that with an holy pride he should
vaunt of his vocation, and of the knowledge of the Gospel re-
vealed unto him by Christ, that their consciences might be
thoroughly persuaded that his doctrine was the true word of
God. Here had Paul a weighty matter in hand ; namely, that
all the churches in Galatia might be kept in sound doctrines ; yea,
the controversy was indeed as touching life and death everlast-
ing. For if the pure word of God be once taken away, there
remaineth no consolation, no life, no salvation. The cause,
therefore, why he reciteth these things, is to retain the churches
in true and sound doctrine. His purpose is therefore to show by
this history, that he received his Gospel of no man : again, that he
preached for a certain time, namely, the space of three or four years,
both in Damascus and Arabia, by revelation from God, befoie he
had seen any of the Apostles, even the self-same Gospel that the
Apostles had preached. Wherefore addeth he an oath? Because he reporteth an his-
tory, lift is constrained to swear, to the end that the churches COMMENTARY ON GALATIANS. 1 might believe him, and also that the false apostles should not
say, Who knoweth whether Paul speaketh the truth or no ? Here
you see that Paul, the elect vessel of God, was in so great con-
tempt among his own Galatians, to whom he had preached Christ,
that it was necessary for him to swear that he spake the truth.
If this happened then to the Apostles, to have so mighty adver-
saries, that they durst despise them, and accuse them of lying,
what marvel is it if the like at this day happen unto us, which
in no respect are worthy to be compared with the Apostles ? He
sweareth, therefore, in a matter, as it seemeth, of no weight,
that he speaketh the truth, namely, that he tarried not with
Peter to learn of him, but only to see him ; but if you weigh the
matter diligently, it is very weighty and of great importance, as
may appear by that is said before. In like manner we swear
after the example of Paul, in this wise : God knoweth that we
he not, (fcc. Ver. 21. After that I went into the coasts of Syria and Cilicia. Syria and Cilicia are countries near situate together. This is
it that he still goeth about to persuade, that as well before he
had seen the Apostles, as after, he was always a teacher of the
Gospel, and that he received it by the revelation of Christ, and
was never any disciple of the Apostles. This he added for the sequel and continuance of the history,
that, after he had seen Peter, he went into Syria and Cilicia, and
there preached, and so preached, that he won the testimony of all
the churches in Judea. As though he would say, I appeal to the
testimony of all the churches, yea, even of those which are in
Judea ; for the churches do witness, not only in Damascus,
Arabia, Syria, and Cilicia, but also Judea, that I have preached
the same faith which I once withstood and persecuted. And they
glorified God in me ; not because I taught that circumcision and
the law of Moses ought to be kept, but for the preaching of faith,
and for the edifying of the churches by my ministry in the Gospel.
Ye therefore have the testimony not only of the people of Damascus
and of Arabia, but also of the whole cathoUc or universal church
of Judea. 92 COMMENTARY ON GALATIANS.Verse 2
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