THE EPISTLE OF ST. PAUL TO THE GALATIANS
PREFACE FROM HAYDOCK COMMENTARY
The Galatians, soon after St. Paul had preached the gospel to them, were seduced by some false teachers, who had been Jews, and who were for obliging all Christians, even those who had been Gentiles, to observe circumcision, and the other ceremonies of the Mosaical law. In this epistle he refutes the pernicious doctrine of those teachers, and also their calumny against his mission and apostleship. The subject matter of this epistle is much the same as of that to the Romans. It was written at Ephesus, about twenty-three years after our Lord’s ascension. (Challoner) — The Galatians were originally Gauls, who under their leader, Baennus, spread themselves over Greece, and at length passed over into Asia Minor, where they settled between Cappadocia and Phrygia, in the province afterwards called from them Galatia. It seems that St. Peter preached first in those parts; but it was only to the Jews, as may be gathered from the inscription of his first epistle, which he addresses to the Jews of Pontus, Galatia, Cappadocia, Asia, and Bithynia. But St. Paul was the first that preached to the Gentile inhabitants of this province. When he first preached to them, he was received as an angel from heaven, or rather, as Christ himself: he visited them oftener than once, and the Church he there formed was very considerable. It was the Jewish converts of Galatia (who, as we have before mentioned, were the spiritual children of St. Peter) that caused those troubles which gave rise to this epistle. They strongly advocated the legal observances; and making a handle of the high pre-eminence of St. Peter, they decried St. Paul, even calling in question his apostleship. They taught the necessity of circumcision, and other Mosaic rites, which the apostles then in part retained. Thus divisions were raised in this infant Church. On these accounts the apostle warmly asserts his apostleship, as being called by Christ himself. He shews that his doctrine was that of the other apostles, who, in the council of Jerusalem, four years before, testified their exemption from the legal observances. He teaches, that it is not by the law, but by faith, that the blessings of salvation are imparted to them. After establishing these more important parts of the epistle, he gives them instruction on various heads. The Greek subscription to this epistle informs us, that it was written from Rome. St. Jerome says, he wrote it when in chains. Theodoret says, it was the first epistle that St. Paul wrote from Rome. This opinion has probably been adopted from a mistaken interpretation of the text: I bear the marks of the wounds of Christ in my body. By these marks they understand chains, whilst the text equally applies to the mortifications and self-denials of a Christian. The contrary opinion is, that this epistle was written from Ephesus in the year of Christ 55. This is the more probable opinion, and is maintained by St. Gregory the Great, Ludovicus, Capellanus, Estius, Usher, Pearson, and many others. The authority of the Greek copies, in assigning the places whence the letters were written, has been long rejected by the learned. We find not such information in the more ancient Greek manuscripts of St. Germanus and Clermont, &c. (Calmet)
Commentary of St Thomas Aquinas
PROLOGUE
The new coming on, you shall cast away the old. (Lev. 26:10)
These words befit the present epistle in which the Apostle reproves the Galatians who had been so deceived by false teachers as to observe at once the rites of the Law and those of the Gospel. For this the Apostle rebukes them with the above words: “The new coming on, you shall cast away the old.” In these words the Lord suggests a fourfold oldness.
First, the oldness of error concerning which Isaiah states (26:3): “The old error is passed away.” This is removed by the newness of the doctrine of Christ. “What is this new doctrine?” (Mk 1:27).
The second oldness is that of figure, concerning which Hebrews (8:8) states: “Behold, the days shall come, saith the Lord; and I will perfect, unto the house of Israel and unto the house of Juda, a new testament not according to the testament which I made to their fathers.” Here he shows first of all that the first testament is old and that it is made new by the newness of grace or of the reality of Christ’s presence. “The Lord hath created a new thing upon the earth . . .” (Jer 31:22).
The third is the oldness of guilt, concerning which Psalm (31:3) states: “Because I was silent” (not confessing my sins), “my bones grew old.” And this is made new by the newness of justice. “So we may walk in newness of life” (Rom 6:4).
The fourth is the oldness of punishment. “My skin he hath made old” (Lam 3:4). And this will be made new by the newness of glory, concerning which Isaiah (66:22) states: “Behold I will create a new heaven and a new earth.” “And he that sat on the throne said: Behold, I make all things new” (Rev 21:5).
Commentary of Cornelius a Lapide
The Galatians were Gentiles who emigrated from Gaul into Greece, and so were called Gallo-Greeks. Suidas thinks that these Gauls were Sennonians, who, under the leadership of Brennus, invaded Rome, but being repulsed by Camillus, crossed over into Greece, and were there overthrown by a storm of rain and hail while they were attempting to plunder Delphi—the few, he says, who escaped were called Gallo-Greeks or Galatians. However, Justin (lib. 25), S. Jerome, and others give a different account of them. The Galatians were bounded by Cappadocia on the east, Bithynia on the west, Pamphylia on the south, and the Black Sea on the north. According to Pliny (lib. v. c. ult.), their chief cities were Tanium, Pessinuntis, and Ancyra. Of their language, S. Jerome, in his commentary on the Epistle to the Galatians (Proem. lib. 2, in fine), says: “Apart from the Greek used by the whole of the East, their proper language is the same as that of the Treviri“—that is, German. Since, then, the Galatians derived their tongue together with their origin from the Gauls, some think that German was the language of these latter, and they add that the Franks proceeded from German Franconia and thence obtained their name. Moreover, Clovis, the first Christian king of the Frankish Gauls, is styled Sicambrian. So did S. Remigius address him when coming to be baptized: “Meekly bow thy neck, 0 Sicambrian; adore what once thou didst burn; burn what thou once didst adore” (Greg. Tur. de Gestis Franc. lib. 31). Now it is certain that the Sicambrians were Germans. In short, S. Jerome, Josephus, and Isidore lay down that the Galatians were descendants of Gomer, sprung from the Gomari or Cimbri, who were either Germans, or else closely akin to the Germans.
These Galatians some converted Jews had induced to accept a Judaised Gospel, by quoting the example of Peter and other Apostles, who observed the Mosaic Law. Accordingly, S. Paul sharply rebukes them, and calls them back, pointing out that Christians are free from the Old Law, and cannot be subjected to it. Although, he says, the Jews might keep it for a time, so as to give it an honourable burial, yet Gentiles—and such the Galatians were—had not this reason, or any other, for embracing the law of Moses. If, therefore, they had embraced it, they must he supposed to have done so under the belief inculcated by the Judaising Christians, that the law as well as the Gospel was necessary to salvation. This error the Apostle condemns by his declaration, that the profession of Judaism is the overthrowing of Christianity; for the Christian religion holds that Judaism has been done away, and that there is room for no religion save that of Christ, which alone is necessary and sufficient for salvation. This is the error that the Apostle so sharply condemns.
The argument of this Epistle, accordingly, is the same as that of the Epistle to the Romans, of which this may be considered an epitome, and with which it has many ideas and expressions in common, as is pointed out by Jerome, Anselm, Theophylact, and Chrysostom. There is, however, this difference between the two, that in the Epistle to the Romans he opposes both Jews and Gentiles, here Jews only; there he rejects the works of the law as well as the works of nature, here those of the law only, that he may establish the faith of Christ and the works of faith. This, then, occupies the first part of the Epistle, viz., chap. i. to v. 12; chap. v. 13 to the end is concerned with moral instruction.
Ephrem Syrus, Jerome, Athanasius, Theodoret, and others think that the Epistle was written at Rome ; but Chrysostom and Baronius reject this opinion, on the ground that mention of his imprisonment, customary in his other letters from Rome, is wanting in this. They think, therefore, that it was written before the Epistle to the Romans, and at Ephesus, or some other city of Greece. But the time and place of writing can be determined neither from the Epistle itself nor from any external authority; and in this respect it is the most obscure of all S. Paul’s Epistles. S. Jerome and Augustine wrote elaborate commentaries on it, which are still extant.