The Certainty of Calling

But what does Paul mean by this his boasting? I answer: This common place serves 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 in this, that he preaches the gospel as one that is called and sent. Even as the Ambassador of a King glories and vaunts in this, that he comes not as a private person, but as the King's Ambassador, and because of this dignity that he is the King's Ambassador, he is honored and set in the highest place. Which honor should not be given to him, if he came as a private person. Therefore let the preacher of the gospel be certain that his calling is from God. And it is expedient 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 magnifies his office and calling. And thus to glory, is not a vain but a necessary kind of glorying, because he glories not in himself but in the King who has sent him: whose authority he desires to be honored and magnified.

Likewise when Paul so highly commends his calling, he seeks not his own praise, but with a necessary and holy pride he magnifies his ministry. As to the Romans 11, he says: For as much as I am the Apostle of the Gentiles, I will magnify my office: that is to say, I will that men receive me, not as Paul of Tarsus, but as Paul the Apostle or Ambassador of Jesus Christ. And this he does of necessity, to maintain his authority, that the people in hearing this, might be more attentive and willing to give ear to 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 religiously to honor, 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 glories and boasts as touching his vocation, that he despises all others. If any man after the manner of the world should despise all others in respect of himself, and attribute all to himself alone, he should not only show himself a very fool, but also grievously offend. But this manner of boasting is necessary, and pertains not to the glory of Paul, but to the glory of God: whereby is offered to him the sacrifice of praise and thanksgiving. For by this boasting, the name, the grace and the mercy of God is made known to the world. Thus then he begins this Epistle.

Verse 1. Paul an Apostle not of men, etc.

Here in the very beginning he touches 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 Apostles' scholar, nor sent of any to preach the gospel, but came in some other way, and of his own head thrust himself into that office. Against those Paul defends his calling, saying: My calling seems base to your preachers. But whoever they be which have come to you, are sent either of men or by man: that is to say, they have entered either of themselves being not called, or else called by others. But my calling is neither of men nor by man, but it is above all manner of calling that can be done by the Apostles, for it is by Jesus Christ and by God the father, etc.

Where he says of men, I mean such as call and thrust in themselves when neither God nor man calls nor sends them, but they run and speak of themselves. As at this day certain fantastical spirits, which either creep in corners and seek places where they may pour out their poison, and come not into public congregations: or else they go there, where the gospel is planted already. These I call such as are sent of men. But where he says, by man, understand such as have a divine calling, but yet by man as by means. God calls then two manner of ways: by means and without means. He calls us 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 Prophets in the old time were called of God himself. Therefore when Paul says: Not of men, neither by man, he beats down the false Apostles. As though he would say: Albeit those vipers brag never so much, what can they brag more than that they are either come from men, that is to say, of themselves without any calling, or, by man, that is to say: sent of others. I pass not upon any of these things, neither ought 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 to the calling of the Apostles, and I am indeed an Apostle. Paul therefore handles this place of the calling of the Apostles effectually. And elsewhere he separates the degree of Apostleship from others, as in the first to the Corinthians chapter 12 and in the fourth to the Ephesians, where he says: And God has ordained some in the Church, as first Apostles, secondly Prophets, thirdly teachers, etc. 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. For when the other Apostles had appointed two, they dared 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 behooved that he should be called of God. So was Paul called to be the Apostle of the Gentiles. 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 castaway save Judas, because their calling is holy.

This is the first assault that Paul makes against the false Apostles, which 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, and he that enters without this certainty, enters to no other end but to kill and to destroy. For God never prospers the labor of those that are not called. And although they teach some good and profitable matters withal, yet they do not edify. 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 that 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, against the infinite and continual assaults of the Devil and rage of the world. Here, what should he do whose calling is uncertain and doctrine corrupt?

This is then our comfort which are in the ministry of the word, that we have an office which is heavenly and holy, to which we being lawfully called, do triumph against all the gates of hell. On the other side it is a horrible thing when the conscience says: This you have done without any lawful calling. Herein such terror shakes a man's mind which is not called, that he would wish he had never heard the word which he teaches. For by his disobedience he makes all his works evil, were they never so good, in so much that even his greatest works and labors become his greatest sins.

We see then how good and necessary this boasting and glorying of our ministry is. In times past when I was a young divinity student and teacher, I thought Paul did unwisely in glorying so often of his calling in all 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 conscience in deed, 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 boasting of the true and lawful calling, which serves first to the glory of God, and secondly to the advancing of our office, and moreover 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 favor 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 true humility before God.

Verse. 1. And by God the Father, which has raised him from the dead.

Paul is so inflamed here with zeal, that he cannot tarry till he comes to the matter itself, but forthwith in the very title he bursts out and utters what he has in his heart. His intent in this Epistle is to treat of the righteousness that comes by faith, and to defend the same: again, to overthrow the law, and the righteousness that comes 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 mouth speaks (Matthew 12:34). This flame, this great burning fire of his heart cannot be hid, nor suffers 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 adds: by God the Father which raised him up from the dead. The sum of the Epistle to the Galatians.

But the adding of these words: And by God the Father, etc., seems not necessary. But because (as I said) Paul speaks out of the abundance of his heart: his mind burns with desire to set forth even in the very entry of his Epistle, the unsearchable riches of Christ, and to preach the righteousness of God, which is called the resurrection of the dead. Christ who lives and is risen again, speaks out of him, and moves him thus to speak: therefore not without cause he adds, that he is also an Apostle by God the Father, which has raised up Jesus Christ from the dead. As if he would say: I have to deal with Satan and with those vipers, the instruments of Satan, which go about to spoil me of the righteousness of Christ, [reconstructed: who was raised up by God the Father from the dead]: by which alone we are made righteous, by which also we shall be raised up in the last day from death to everlasting life. But they that in such sort go about to overthrow Christ's righteousness, do resist the Father and the Son, and the work of them both.

Thus Paul even at the first entrance, bursts out into the whole matter of which he treats in this Epistle. For (as I said) he treats of the resurrection of Christ, who rose again to make us righteous (Romans 4:24-25), and in so doing he has overcome the law, sin, death, and all evils. Christ's victory then is the overcoming of the law, of sin, our flesh, the world, the devil, death, hell and all evils: and this his victory has he given to us. Although then that these tyrants and enemies of ours do accuse us and make us afraid: yet can they not drive us to despair, nor condemn us. For Christ whom God the Father has raised up from the dead, is our righteousness and victory. Therefore thanks be to God, who has given us victory by our Lord Jesus Christ (1 Corinthians 15:57). Amen.

But mark how fitly and to the purpose Paul here speaks. He says not by God that has made heaven and earth, which is Lord of the Angels: which commanded Abraham to go out of his own country: which sent Moses to Pharaoh the king: which brought Israel out of Egypt, (as the false Apostles did, who boasted of the God of their fathers, the creator, maintainer, and preserver of all things, working wonders among his people): but Paul had another thing in his heart, namely the righteousness of Christ, and therefore he speaks words that make much for this his matter, saying: I am an Apostle, neither of men nor by men, but by Jesus Christ and God the father, who has raised him up from the dead. You see then with what fervency of spirit Paul is led in this matter which he goes about to establish and maintain against the whole kingdom of hell, the power and wisdom of the world, and against the Devil and his apostles.

Verse. 2. And all the brethren with me.

This makes 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 is enough, that I through a divine calling am sent as an Apostle by Jesus Christ and God the father, which has raised him up from the dead, yet lest I should be alone, I add over and besides (which is more than needs) 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. Therefore we are sure that Christ is present with us, and that he teaches and speaks in the midst of us and in our church. As for the false Apostles, if they be anything, they are 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 11:25). My other brethren are sent from God, however by man, that is to say, 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 think, write, and teach the very same thing that I do. This much concerning the title of the writer. Now to the parties to whom he writes.

Verse. 1. To the Churches of Galatia.

Paul had preached the gospel throughout all Galatia: and although he had not wholly converted it to Christ, yet he had many churches in it, into which the false Apostles, Satan's ministers had crept. So likewise at this day the fantastical Anabaptists 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 pretense, pour out their poison to the subversion of many. But why do they not rather go into the cities, countries and dominions of the papists, and there profess and maintain their doctrine in the presence of wicked Princes, Bishops and Doctors in the universities, as we by God's help and assistance have done? These tender Martyrs will adventure no peril, but they resort there where the gospel has a harbor 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 to Christ already by the labor and travel of Paul, and into Asia, Corinth, and such other places, where good men were and professed the name of Christ, persecuting no man, but suffering all things quietly. There might the enemies of Christ's cross live 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 ungrateful world, and the great travel 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 overthrown by fantastical spirits, who afterwards reign and rule over them. This grieves godly ministers more than any persecution of Tyrants. Therefore let him not be a minister of the gospel that is not content to be thus despised, or is loath to bear this reproach: or if he be, let him give over his charge to another. We also at this day find the same thing true by experience. We are extremely despised 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 has not seen, nor ear has heard, nor has entered into the heart of man. For when the great shepherd Christ shall appear, we shall receive an incorruptible crown of glory: who here also in this world will not suffer us to perish for hunger.

Jerome moves here a great question, why Paul calls those churches, which were no churches. Is it (says he) because Paul writes to the Galatians that were perverted and turned back from Christ and from grace, to Moses and the law? To this I answer, that Paul calls them the Churches of Galatia, by putting a part for the whole, which is a common thing in the scriptures. For writing in like manner to the Corinthians, he rejoices on 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.

Although the Galatians had fallen away from Paul's doctrine, yet baptism, the word, and the name of Christ remained among them. There were also some good men who had not revolted, who had a good opinion of the word and sacraments, and used them rightly. Moreover these things could not be defiled through those who had revolted. For baptism, the gospel, and other things are not made unholy because many are polluted and unholy, and have an evil opinion of them: but they remain holy, and the same as 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 evil conversation, by our good or evil life and manners they may be polluted or made holy in the sight of the heathen, but not before God. Therefore wherever the substance of the word and sacraments remains, there is the holy Church, although Antichrist reigns there, who (as the Scripture witnesses) sits not in a stable of fiends, or in a pigsty, or in a company of infidels, but in the highest and holiest place of all, namely in the temple of God. Therefore although spiritual tyrants reign, yet there must be a temple of God, and the same must be preserved under them. Therefore I answer briefly to this question: that the Church is universal throughout the whole world, wherever the Gospel of God and the sacraments are. The Jews, the Turks, and other fantastical spirits are not the Church because they fight against these things, and deny them. Now follows the greeting of Paul.

Verse 3. Grace be with you and peace from God the Father, and from our Lord Jesus Christ.

I hope you are not ignorant of what grace and peace mean, seeing that these terms are common in Paul, and are now not obscure or unknown. But since we are taking in hand to expound this Epistle (which we do, not because it is needful, or for any difficulty that is in it, but that our consciences may be confirmed against heresies yet to come), let it not be tedious to you if we repeat these things again, that we teach, preach, sing, and set out in writing elsewhere and at other times. For if we neglect the article of justification, we lose everything. Therefore it is most necessary chiefly and above all things, that we teach and repeat this article continually: just as Moses says of his law: for it cannot be beaten into our ears enough or too much. Yes, though we learn it and understand it well, yet there is none who takes hold of it perfectly, or believes it with his whole heart: so frail a thing is our flesh and disobedient to the spirit.

This greeting of the Apostle is strange to the world, and was never heard of before the preaching of the Gospel. And these two words Grace and Peace comprehend in them whatever belongs to Christianity. Grace releases sin, and peace makes the conscience quiet. The two monsters that torment us are sin and conscience. But Christ has conquered these two monsters and trodden them under foot both in this world and in the world to come. This the world does not know, and therefore 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 proceeding from free will, nor invented by the reason or wisdom of man, but given from above. Moreover these two words Grace and Peace contain in them the whole sum of Christianity. Grace contains the remission of sins, peace a quiet and joyful conscience. But peace of conscience can never be had, unless sin be first forgiven. But it is not forgiven for the fulfilling of the law: for no man is able to satisfy the law: but the law rather shows sin, accuses and terrifies the conscience, declares the wrath of God, and drives to desperation. Much less is sin taken away by the works and inventions of men, as wicked worships, strange religions, vows and pilgrimages. Finally there is no work that can take away sin: but sin is rather increased by works. For the self-justifiers and merit-mongers, the more they sweat and labor 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 epistles sets grace and peace against sin and an evil conscience. This must be diligently noted. The words are easy: but in temptation it is the hardest thing that can be, to be certainly persuaded in our hearts that by grace alone, without any other means either in heaven or earth, we have remission of sins and peace with God.

The world does not understand this doctrine, and therefore it neither will nor can endure it, but condemns it as heretical and wicked. It boasts of free will, of the light of reason, and the soundness of the powers and qualities of nature, and of good works, as means whereby it could deserve 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 joyful, unless it has peace through grace, that is to say, through the forgiveness of sins promised in Christ. Many have carefully labored by finding out diverse and sundry religions, orders and exercises for this purpose, to attain peace and quietness of conscience: but by so doing they have plunged themselves in more and greater miseries: for all such devices are but means to increase doubtfulness and despair. Therefore there shall be no rest for my bones or yours, unless we hear the word of grace and cling to it steadfastly and faithfully: then shall our conscience undoubtedly find grace and peace.

The Apostle fittingly distinguishes this grace and peace from all other kinds of grace and peace whatever. He wishes 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 2), nor from the world (for in the world, says Christ, you shall have trouble): but from God our Father, etc., which is as much to say, as he wishes to them a heavenly peace. So Christ says: My peace I leave to you: my peace I give you: not as the world gives it, do I give it to you. The peace of the world grants nothing but the peace of our goods and bodies. So the grace or favor of the world gives us leave to enjoy our goods, and casts us not out of our possessions. But in affliction and in the hour of death, the grace and favor 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 puffed up with prosperity, but walks on plainly and keeps the high way. For he takes heart and courage in the victory of Christ's death, and the confidence thereof begins to reign in his conscience over sin and death, because through him he has assured forgiveness of his sins: which after he has 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 sins and by this peace of conscience, is able valiantly to bear and overcome all troubles, yes even death itself. This peace of God is not given to the world, because the world never longs after it, nor understands it, but to them that believe: and this comes to pass by no other means, than by the only grace of God.

But what is Paul's point in boasting like this? I answer: this general principle serves an important purpose — every minister of God's word should be certain of his calling, so that before God and people he may with a confident conscience glory in preaching the Gospel as one who has been called and sent. In the same way, a king's ambassador glories and boasts in the fact that he comes not as a private person but as the king's representative, and because of this dignity he is honored and given the highest place. That honor would not be given to him if he came as a private citizen. Therefore let the Gospel preacher be certain that his calling is from God. And it is fitting that he follow Paul's example and exalt this calling, so that he may gain credibility and authority among the people — just as a king's ambassador magnifies his office and commission. This kind of boasting is not vain but necessary, because he glories not in himself but in the King who sent him, whose authority he desires to be honored and magnified.

Likewise, when Paul so highly commends his calling, he is not seeking his own praise — he is, with a necessary and holy confidence, exalting his ministry. As he says in Romans 11: "Inasmuch as I am an apostle of the Gentiles, I magnify my ministry" — that is, I want people to receive me not as Paul of Tarsus, but as Paul the apostle and ambassador of Jesus Christ. He does this of necessity, to maintain his authority, so that people hearing this would be more attentive and ready to listen to him. For in hearing Paul, they hear not only Paul — they hear Christ Himself through Paul, and God the Father who sent him on this mission. Just as people must reverently honor God's authority and majesty, so they ought to receive and hear His messengers who bring His word with great reverence.

This is therefore a notable passage, in which Paul glories and boasts so fully about his calling that he places himself above all others. If any person boasted of himself this way by worldly standards — regarding himself above all others and claiming everything for himself alone — he would show himself not only a great fool but also greatly offensive. But this kind of boasting is necessary and belongs not to Paul's own glory but to the glory of God — it is an offering of praise and thanksgiving to Him. Through this boasting, the name, grace, and mercy of God is made known to the world. And on this note he begins his epistle.

Verse 1. Paul, an apostle — not from men nor through man, etc.

Right at the opening he confronts those false teachers who boasted of being students of the apostles and sent by them, while despising Paul as someone who was neither trained by the apostles nor sent by anyone to preach the Gospel — but who had pushed his way into the office on his own initiative. Against these, Paul defends his calling, saying: "My calling may appear insignificant to your preachers. But whoever those teachers are who came to you — they were sent either from men or through man. That is, they entered either on their own initiative without being called, or else they were called by other human beings. But my calling is neither from men nor through man. It is above every calling that any apostle could bestow, for it is from Jesus Christ and from God the Father himself."

When he says "from men," I understand him to mean those who call and push themselves forward when neither God nor man has called or sent them — they run and speak entirely on their own authority. This applies today to certain fanatical spirits who either lurk in the shadows seeking places to pour out their poison, never appearing in public congregations, or else go where the Gospel has already been planted. These I call those sent from men. But when he says "through man," understand it to mean those who do have a divine calling, but receive it through a human being as the instrument. God calls in two ways: through means and without means. Today He calls us to the ministry of His word not directly, but through means — that is, through human beings. But the apostles were called directly by Christ Himself, just as the prophets in the Old Testament were called directly by God. So when Paul says "not from men, nor through man," he is knocking down the false apostles. He is saying, in effect: "However much those snakes boast, what can they boast beyond this — that they came from men (that is, on their own authority without any calling) or through man (that is, sent by other people)? I have nothing to do with either of those categories, and neither should you."

As for me, I was called and sent neither from men nor through man, but directly — by Jesus Christ Himself. My calling is in every respect equal to the calling of the apostles, and I am indeed an apostle. Paul here handles this matter of apostolic calling with great force. Elsewhere he separates the rank of apostleship from other ministries — as in 1 Corinthians 12 and in Ephesians 4, where he says: "God has appointed in the church first apostles, second prophets, third teachers," and so on, placing apostles first. Properly speaking, those are called apostles who are sent directly by God Himself without any other ordinary human means.

So Matthias was called by God alone. When the other apostles had nominated two candidates, they dared not choose between them themselves, but cast lots and prayed that God would show which one He had chosen. For since the person was to be an apostle, it was fitting that he be called by God. So also Paul was called to be the apostle to the Gentiles. For this reason the apostles are also called saints — they were certain of their calling and doctrine, remained faithful in their office, and none of them fell away except Judas, because their calling is holy.

This is Paul's first attack against the false apostles, who ran when no one sent them. Calling is not something to be despised. It is not enough for a man to have the word and sound doctrine — he must also be sure of his calling. Whoever enters the ministry without this certainty enters for no other purpose than to harm and destroy. God never blesses the labor of those who are not called. Even if they teach some good and profitable things, they do not build up the church. So the fanatical spirits of our day have the language of faith on their lips, but they bear no fruit — their chief aim and purpose is to draw people into their false and distorted views. Those who have a certain and holy calling must endure many and great conflicts — as must all whose doctrine is pure and sound — so that they may stand firm in their lawful calling against the endless and relentless assaults of the devil and the rage of the world. What then should someone do whose calling is uncertain and whose doctrine is corrupt?

Here then is our comfort as ministers of the word: we hold a heavenly and holy office to which we have been lawfully called, and in this we triumph against all the gates of hell. On the other side, it is a terrible thing when the conscience says: "You did this without any lawful calling." Such terror shakes the mind of one who is not called — he would wish he had never heard the very word he teaches. For through his disobedience he makes all his works evil, however good they might otherwise be, so that even his greatest works and labors become his greatest sins.

We see, then, how good and necessary this exaltation and confidence in our ministry is. In earlier days when I was a young theology student and teacher, I thought Paul was acting unwisely in boasting so frequently about his calling throughout all his epistles. But I did not understand his purpose. I did not know how weighty a matter the ministry of God's word is. I knew nothing of the doctrine of faith and of a truly clear conscience, since in those days no certainty was taught in either the schools or the churches — everything was filled with the speculative subtleties of the scholastic theologians. Therefore no one was able to understand the dignity and power of this holy and spiritual confidence in a true and lawful calling, which serves first for the glory of God, second for the advancement of our office, and beyond that for the salvation of ourselves and of the people. For in this confidence we seek no reputation in the world, no praise among people, no money, no pleasures, no worldly favor. Rather, since we hold a divine calling and are doing God's work, and since the people have great need to be assured of our calling — so they may know our word is the word of God — we boldly and confidently declare it. It is not a vain pride, then, but a most holy confidence against the devil and the world, and true humility before God.

Verse 1. And by God the Father, who raised Him from the dead.

Paul is so inflamed with zeal here that he cannot wait until he reaches the body of the epistle, but bursts out right in the opening title and declares what is in his heart. His purpose in this epistle is to treat and defend the righteousness that comes by faith, and at the same time to overthrow the law and the righteousness that comes by works. He is filled with these thoughts, and out of the wonderful and overflowing abundance of the excellent wisdom and knowledge of Christ in his heart, his mouth speaks (Matthew 12:34). This flame — this great burning fire in his heart — cannot be hidden and will not let him hold his tongue. Therefore he did not think it enough to say he was an apostle sent by Jesus Christ, but added: by God the Father, who raised Him from the dead. This is the theme of the epistle to the Galatians.

The addition of the words "and by God the Father," and so on, may seem unnecessary. But as I said, Paul is speaking out of the overflow of his heart. His mind burns with the desire to set forth, even at the very entrance of the epistle, the unsearchable riches of Christ and to preach the righteousness of God — which is declared in the resurrection of the dead. Christ, who is alive and risen, speaks through him and moves him to say this. So not without reason he adds that he is also an apostle by God the Father, who raised Jesus Christ from the dead. He is saying, in effect: "I have to deal with Satan and with those vipers — Satan's instruments — who are trying to rob me of the righteousness of Christ, who was raised by God the Father from the dead, through which alone we are made righteous, and through which we too will be raised in the last day from death to everlasting life. But those who work to overthrow the righteousness of Christ are opposing both the Father and the Son and the work of them both."

So Paul, even at the very beginning, bursts into the whole matter he treats throughout this epistle. As I said, he treats of the resurrection of Christ — who rose to make us righteous (Romans 4:24-25) — and in doing so has conquered the law, sin, death, and all evils. Christ's victory, then, is the conquest of the law, of sin, of our flesh, of the world, the devil, death, hell, and all evils — and this victory He has given to us. Though these tyrants and enemies accuse us and fill us with fear, they cannot drive us to despair or condemn us. For Christ, whom God the Father has raised from the dead, is our righteousness and our victory. Therefore thanks be to God, who gives us the victory through our Lord Jesus Christ (1 Corinthians 15:57). Amen.

But notice how aptly and purposefully Paul speaks here. He does not say "by God who made heaven and earth, who is Lord of the angels, who commanded Abraham to leave his country, who sent Moses to Pharaoh the king, who brought Israel out of Egypt" — as the false apostles did, who boasted of the God of their fathers, the creator, sustainer, and preserver of all things, who worked wonders among His people. Paul had something different in his heart — the righteousness of Christ — and therefore he uses words that go directly to the heart of his subject, saying: "I am an apostle, neither from men nor through man, but by Jesus Christ and God the Father, who raised Him from the dead." You see, then, with what fervor of spirit Paul is moved in this matter that he sets out to establish and maintain against the whole kingdom of hell, the power and wisdom of the world, and against the devil and his apostles.

Verse 2. And all the brothers who are with me.

This addition serves well to silence the false apostles. For all of Paul's arguments aim at exalting and strengthening his ministry, and correspondingly at discrediting theirs. He is saying, in effect: "Though it is already more than enough that I have been sent as an apostle by Jesus Christ and God the Father who raised Him from the dead, yet lest I stand alone, I add — more than is even necessary — all the brothers, who are not apostles but fellow soldiers. They join me in writing this epistle and bear witness with me that my doctrine is true and from God. Therefore we are certain that Christ is present with us, that He teaches and speaks among us and in our church. As for the false apostles, whatever they may be, they are sent either from men or through men. But I am sent by God the Father and by Jesus Christ, who is our life and resurrection (John 11:25). My other brothers are sent from God as well — though through man, that is, through me. Therefore, so they may not say I am arrogantly setting myself alone against them, I have my brothers with me, all of one mind, as faithful witnesses — who think, write, and teach the very same things I do." So much for the title of the author. Now to the recipients.

Verse 1. To the churches of Galatia.

Paul had preached the Gospel throughout all of Galatia, and although he had not brought the entire region to Christ, he had established many churches there — into which the false apostles, Satan's ministers, had crept. Similarly today, the fanatical Anabaptists do not go to places where opponents of the Gospel are in power, but to places where Christians and good people live who love the Gospel. Among such people they insinuate themselves — even in the territories of tyrants and persecutors of the Gospel — sneaking into homes under crafty pretenses and pouring out their poison to the ruin of many. But why don't they go instead into the cities, regions, and territories of the papists, and openly profess and defend their doctrine in the presence of wicked princes, bishops, and university doctors, as we have done by God's help and assistance? These tender so-called martyrs will risk no danger, but go to wherever the Gospel already has a home, where they can live in safety and great comfort. The false apostles acted the same way — they did not put themselves in danger by going to Jerusalem to Caiaphas, or to Rome to the emperor, or to other places where no one had preached before, as Paul and the other apostles did. Instead they came to Galatia, which had already been won for Christ by Paul's labor and effort, and to Asia, Corinth, and other places where good people were found who confessed the name of Christ, persecuted no one, and endured all things quietly. There the enemies of Christ's cross could live in great safety, free from any persecution.

Here we learn that it is the common experience of all godly teachers that, besides the persecution they suffer from the wicked and ungrateful world and the great labor they bear in planting churches, they are also forced to watch what they have long taught in purity be quickly overturned by fanatical spirits, who afterward reign and rule in their place. This grieves godly ministers more than any persecution by tyrants. Therefore, let no one be a minister of the Gospel who is not willing to be despised in this way, or who is unwilling to bear this reproach — or if he is unwilling, let him hand over his charge to another. We ourselves experience the same thing today. We are greatly despised and harassed outwardly by tyrants, and inwardly by those whom we restored to freedom through the Gospel, and also by false brothers. But this is our comfort and our glory: being called by God, we have the promise of everlasting life and look forward to the reward that eye has not seen, nor ear heard, nor has entered into the heart of man. For when the great shepherd Christ appears, we will receive an incorruptible crown of glory — and even now in this world He will not allow us to perish for lack of what we need.

Jerome raises a significant question here: why does Paul call these "churches" when they were no longer acting like churches? Is it, Jerome asks, because Paul is writing to Galatians who had turned away from Christ and grace and gone back to Moses and the law? My answer is that Paul calls them the churches of Galatia using a figure of speech common in Scripture — naming the whole by a part. For in the same way, writing to the Corinthians, he rejoices on their behalf that the grace of God was given to them in Christ — that they were enriched through Him in all speech and knowledge — and yet many of them had been led astray by false apostles and denied the resurrection of the dead.

Although the Galatians had fallen away from Paul's doctrine, baptism, the word, and the name of Christ remained among them. There were also some good men who had not defected — who had a right understanding of the word and sacraments and used them rightly. Furthermore, these things could not be defiled by those who had defected. For baptism, the Gospel, and other holy things are not made unholy because many who receive them are corrupt and hold wrong views of them. They remain holy and unchanged, whether they are among the godly or the ungodly — they can be neither defiled nor sanctified by the people who use them. By our good or evil conduct, our good or evil life and morals, they may be brought into disrepute or honor in the sight of pagans, but not before God. Therefore, wherever the substance of the word and sacraments remains, there is the holy church — even if Antichrist reigns there. As Scripture testifies, Antichrist does not sit in a stable of fiends, or in a pigsty, or among unbelievers, but in the highest and holiest place of all — the temple of God. So even though spiritual tyrants reign, there must still be a temple of God, and it is preserved under them. My brief answer to this question is therefore: the church is universal throughout the whole world, wherever the Gospel of God and the sacraments are. The Jews, the Muslims, and other fanatical spirits are not the church because they fight against these things and reject them. Now follows Paul's greeting.

Verse 3. Grace to you and peace from God our Father and the Lord Jesus Christ.

I trust you are not unaware of what grace and peace mean, since these terms are common in Paul and are by now not obscure or unfamiliar. But since we are undertaking to expound this epistle — not because it is necessary due to any great difficulty in it, but so that our consciences may be strengthened against heresies yet to come — do not be weary if we repeat things that we teach, preach, sing, and write elsewhere at other times. For if we neglect the article of justification, we lose everything. Therefore it is most necessary, above all things, that we teach and keep repeating this article — as Moses says about his law, it cannot be driven into our ears too often or too hard. Even if we learn it and understand it well, no one grasps it perfectly or believes it with his whole heart, so frail is our flesh and so resistant to the Spirit.

This greeting of the apostle is unlike anything the world had heard before the Gospel was preached. These two words — grace and peace — contain within them everything that belongs to Christianity. Grace removes sin, and peace quiets the conscience. The two terrors that torment us are sin and an accusing conscience. But Christ has conquered these two terrors and trampled them underfoot, both in this world and in the world to come. The world does not know this and therefore can offer no certainty about the overcoming of sin, conscience, and death. Only Christians possess this kind of doctrine and are trained and armed with it to gain victory over sin, despair, and eternal death. It is a doctrine that did not come from free will, nor was it invented by human reason or wisdom — it was given from above. Moreover, these two words — grace and peace — contain the whole sum of Christianity. Grace contains the forgiveness of sins; peace contains a quiet and joyful conscience. But peace of conscience can never be had unless sin is first forgiven. And sin is not forgiven by fulfilling the law — no one is able to satisfy the law. Rather, the law exposes sin, accuses and terrifies the conscience, declares the wrath of God, and drives to despair. Still less is sin taken away by human works and inventions — by invented forms of worship, strange religious practices, vows, and pilgrimages. In the end, no work can take away sin — sin is only increased by works. For those who try to justify themselves and earn merit, the harder they sweat and labor to free themselves from sin, the deeper they are sunk in it. There is no means to take away sin but grace alone. Therefore Paul in the greetings of all his epistles sets grace and peace against sin and a troubled conscience. This must be carefully noted. The words are simple — but in temptation it is the hardest thing in the world to be firmly persuaded in our hearts that by grace alone, with no other means in heaven or earth, we have forgiveness of sins and peace with God.

The world does not understand this doctrine and therefore will not and cannot endure it, but condemns it as heretical and wicked. It boasts of free will, the light of reason, the soundness of natural powers and capacities, and good works — claiming these are the means by which it can deserve and attain grace and peace, that is, the forgiveness of sins and a quiet conscience. But it is impossible for the conscience to be quiet and joyful unless it has peace through grace — that is, through the forgiveness of sins promised in Christ. Many people have labored hard, devising all kinds of religions, religious orders, and spiritual exercises, hoping to find peace and quiet of conscience. But by doing so they have only plunged themselves into greater misery, for all such schemes only increase doubt and despair. Therefore there will be no rest for my soul or yours unless we hear the word of grace and hold to it steadfastly and faithfully. Then our conscience will without a doubt find grace and peace.

The apostle fittingly distinguishes this grace and peace from every other kind of grace and peace. He wishes the Galatians grace and peace — not from the emperor, or from kings and princes, who commonly persecute the godly and rise up against the Lord and His anointed (Psalm 2), and not from the world (for in the world, Christ says, you will have trouble), but from God our Father — which is to say, he wishes them a heavenly peace. As Christ says: "Peace I leave with you; My peace I give to you. Not as the world gives do I give to you." The peace the world offers is nothing more than the peace of our possessions and bodies. Similarly, the favor of the world only allows us to enjoy our goods and remain in our property. But in times of affliction and in the hour of death, the grace and favor of the world cannot help us — they cannot deliver us from trouble, despair, and death. But when the grace and peace of God are in the heart, a person becomes strong — he can neither be crushed by adversity nor inflated by prosperity, but walks steadily forward on the right path. For he takes heart and courage from the victory of Christ's death, and the confidence of that victory begins to reign in his conscience over sin and death, because through Christ he has the assured forgiveness of his sins. Once he has received this, his conscience is at peace and is comforted by the word of grace. Thus a person comforted and emboldened by the grace of God — that is, by the forgiveness of sins and by this peace of conscience — is able to bear and overcome all troubles, even death itself, with courage. This peace of God is not given to the world, for the world never longs for it and never understands it — it is given to those who believe. And this comes about by no other means than the pure grace of God.