Christ Is God by Nature

The other thing that Paul teaches here, is a confirmation of our faith, that Christ is very God. And such like sentences as this is concerning the Godhead of Christ, are to be gathered together and marked diligently, not only against the Arians and other heretics which either have been or shall be hereafter, but also for the confirmation of our faith. For Satan will not fail to impugn in us all the articles of our faith, ere we die. He is a most deadly enemy to faith, because he knows that it is the victory which overcomes the world. Therefore it stands us in hand to labor that our faith may be certain, and may increase and be strengthened by diligent and continual exercise of the word and fervent prayer, that we may be able to withstand Satan.

Now that Christ is very God, hereby it is evidently declared, in that Paul attributes the same things equally to him, which he does to the father, namely divine power, as the giving of grace, the forgiveness of sins, peace of conscience, life, victory over sin, death, the devil and hell. This were by no means lawful for him to do, in fact it were sacrilege thus to do, except he were very God, according to that saying: I will not give my glory to any other. Again, no man gives that to others, which he himself has not. But seeing Christ gives grace, peace, and the Holy Ghost, delivers from the power of the devil, from sin and death: it is certain that he has an infinite and divine power equal in all points to the power of the father.

And in that Christ gives grace and peace, he gives it not as the Apostles gave and brought the same to men by preaching of the gospel: but he gives it as the author and creator. The father creates and gives life, grace, peace, and all other good things. The self-same things also the son creates and gives. Now, to give grace, peace, everlasting life, to forgive sins, to make righteous, to quicken, to deliver from death and the devil, are not the works of any creature, but of the divine Majesty alone. The Angels can neither create nor give these things. Therefore these works pertain only to the glory of the sovereign Majesty, the maker of all things. And seeing Paul does attribute the self-same power of creating, and giving all these things to Christ equally with the father, it must needs follow that Christ is truly and naturally God.

Many such arguments are in John, where it is proved and concluded by the works which are attributed to the son as well as to the father, that the divinity of the father and of the son is all one. Therefore the gifts which we receive of the father, and which we receive of the son are all one. For else Paul would have spoken otherwise, after this manner: Grace from God the father, and Peace from our Lord Jesus Christ. But in knitting them both together, he attributes them equally, as well to the son as to the father. I do therefore so diligently admonish you of this thing, because it is dangerous lest among so many errors, and in so great variety and confusion of sects, there might step up some Arians, Eunomians, Macedonians, and such other heretics, that might do harm to the churches with their subtlety.

Indeed the Arians were sharp and subtle fellows. They granted that Christ has two natures, and that he is called very God of very God, however in name only. Christ (said they) is a most noble and perfect creature above the Angels, whereby God afterward created heaven and earth, and all other things. So Mahomet also speaks honorably of Christ. But all this is nothing else but goodly imaginations and words pleasant and plausible to man's reason, whereby the fantastical spirits do deceive men except they take good heed. But Paul speaks otherwise of Christ: You (says he) are rooted and established in this belief, namely that Christ is not only a perfect creature, but very God, who does the self-same things that God the father does. He has the divine works, not of a creature, but of the creator, because he gives grace and peace: and to give them, is to condemn sin, to vanquish death, and to tread the devil underfoot. These things no Angel can give: but seeing they are attributed to Christ, it must needs follow, that he is very God by nature.

Verse 4. Which gave himself for our sins.

Paul in a manner in every word handles the argument of this Epistle. He has nothing in his mouth but Christ, and therefore in every word there is a fervency of spirit and life. And mark how well and to the purpose he speaks. He says not, which has received our works at our hands, nor, which has received the sacrifices of Moses' law, worshippings, religions, Masses, vows, and pilgrimages: but has given. What? Not gold nor silver, nor beasts, nor paschal lambs, nor an angel, but himself. For what? Not for a crown, not for a kingdom, not for our holiness or righteousness, but for our sins. These words are very thunder claps from heaven against all kinds of righteousness: like as is also this sentence of John: Behold the lamb of God that takes 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 answers, that the man which is called Jesus Christ the son of God has given himself for them. These are excellent and most comfortable words, and are promises of the old law, that our sins are taken away by none other means, than by the son of God delivered to death. With such guns and such artillery must the Papacy be destroyed, and all the [reconstructed: religions] of the heathen, all works, all merits and all 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 follows, that we cannot do 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 ransom (namely Christ the Son of God, who gave himself for our sins) declares sufficiently, that we can neither satisfy for sin, nor have dominion over it. The force and power of sin is set forth and amplified by these words exceedingly: which gave himself for our sins. Therefore here is to be marked the infinite greatness of the price bestowed for it, and then will it 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 needs be given for it. He that considers these things well, understands that this one word sin comprehends God's everlasting wrath, and the whole kingdom of Satan, and that it is a thing more horrible than can be expressed: which ought to move us, and make us afraid indeed. But we are careless, indeed we make light of sin and a matter of nothing: 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 little work or merit we may put it away.

This sentence therefore witnesses, that all men are servants and bondslaves of sin, and (as Paul says in another place) are sold under sin (Romans 7:14). And again, that sin is a most cruel and mighty tyrant over all men: which can not 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 has given himself for the same.

Furthermore, this sentence sets out to the consciences of all men which are terrified with the greatness of their sins, a singular comfort. For although sin be never so invincible a tyrant: yet notwithstanding forasmuch as Christ has overcome it through his death, it cannot hurt them that believe in him. Moreover, if we arm ourselves with this belief, and cling with all our hearts to this man Jesus Christ, then is light opened and a sound judgment given to 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 immediately by a necessary consequence 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, preparative works, satisfactions, etc.? Here at once we judge all those sects to be wicked and pernicious: whereby the glory of God and of Christ is not only defaced, but also utterly taken away, and our own advanced and established.

But weigh diligently every word of Paul, and specially mark well this pronoun "our." For the effect of all of it consists in the well applying of the pronouns, which we find very often in the scriptures, wherein also there is ever some vehemence and power. You will easily say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other Saints, whom we account to have been worthy of this grace. But it is a very hard thing that you who judge yourself unworthy of this grace, should from your heart say and believe, that Christ was given for your invincible, infinite, and horrible sins. Therefore in general and without the pronoun it is an easy matter to magnify and amplify the benefit of Christ, namely that Christ was given for sins: but for other men's sins which are worthy. But when it comes to the applying of this pronoun "our," there our weak nature and reason starts back, and dares not come near to God, nor promise to herself that so great a treasure should be freely given to her: and therefore she will not have to do with God except first she be pure and without sin. Therefore although she read or hear this sentence: which gave himself for our sins, or such like, yet does she not apply this pronoun "our" to herself, but to others which are worthy and holy. And as for herself, she will wait till she be made worthy by her own works?

This then is nothing else, but that man's reason gladly would have sin be of no greater force and power than she herself dreams it to be. From this it comes that the hypocrites being ignorant of Christ, although they feel the remorse of sin, do think notwithstanding that they shall be able easily to put it away by their good works and merits, and secretly in their hearts they wish that these words: which gave himself for our sins, were but as words spoken in humility, and would have their sins not to be true and very sins indeed, but light and small matters. To be short, man's reason would gladly bring and present to God a feigned and a counterfeit sinner, which is nothing afraid, nor has any feeling of sin. It would bring him that is whole, and not him that has need of a physician, and when it feels no sin, then would it believe that Christ was given for our sins.

The whole world is thus affected, and specially they that would be counted more holy and religious than others, as Monks, and all Justiciaries. These confess with their mouth that they are sinners, and they confess also that they commit sins daily, however not so great and many, but that they are able to put them away by their own works: indeed and besides all this, they will bring their righteousness and deserts to Christ's judgment seat, and demand the recompense of eternal life for them at the judge's hand. In the meanwhile notwithstanding, (as they pretend great humility) because they will not boast themselves to be utterly void of sin, they feign certain sins, that for the forgiveness thereof, they may with great devotion pray with the publican, "God be merciful to me a sinner" (Luke 18:11). To them these words of Saint Paul: for our sins, seem to be but light and trifling: Therefore they neither understand them, nor in temptation when they feel sin indeed, can they take any comfort of them, but they are compelled flatly to despair.

This is then the chief knowledge and true wisdom of Christians, to count these words of Paul, that Christ was delivered to death, not for our righteousness or holiness, but for our sins (which are very sins indeed, great, many, yes infinite and invincible) to be most true, effectual, and of great importance. Therefore think them not to be small, and such as may be done away by your own works: nor should you despair for the greatness of them if you feel yourself oppressed with it either in life or death: but learn here of Paul to believe that Christ was given, not for feigned or counterfeit sins, nor yet for small sins, but for great and huge sins: not for one or two, but for all: not for vanquished sins (for no man, no nor angel is able to overcome the least sin that is) but for invincible sins. And except you be found in the number of those that say: Our sins, that is, which have this doctrine of faith, and teach, hear, learn, love, and believe the same, there is no salvation for you.

Labor therefore diligently that, not only out of the time of temptation, but also in the danger and conflict of death, when your conscience is thoroughly afraid with the remembrance of your sins past, and the Devil assails you with great violence, going about to overwhelm you with heaps, floods and whole seas of sins, to terrify you, to draw you from Christ, and to drive you to despair: that then I say, you may be able to say with sure confidence: Christ the son of God was given, not for the righteous and holy, but for the unrighteous and sinners. If I were righteous and had no sin, I should have no need of Christ to be my reconciler. Why then, O you peevish holy Satan, will you make me to be holy and to seek righteousness in myself, when in truth I have nothing in me but sins, and most grievous sins? Not feigned or trifling sins, but such as are against the first table: to wit, great infidelity, doubting, despair, contempt of God, hatred, ignorance, and blaspheming of God, ingratitude, abusing of God's name, neglecting, loathing and despising the word of God, and such like: And moreover these carnal sins against the second table: as not to yield honor to my parents, not to obey the magistrates, to covet another man's goods, his wife, and such like: although that these be light faults in respect of those former sins. And granted that I have not committed murder, whoredom, theft, and such other sins against the second table in fact: yet I have committed them in heart, and therefore I am a transgressor of all God's commandments, and the multitude of my sins is so great, that they cannot be numbered: For I have sinned above the number of the sands of the sea.

Besides this, Satan is such a cunning juggler, that he can make of my righteousness and good works, great sins. Forasmuch then as my sins are so weighty, so infinite, so horrible and invincible, and that my righteousness does nothing further me, but rather hinder me before God: therefore Christ the son of God was given to death for them, to put them away, and to save me and all men which believe. Herein then consists the effect of eternal salvation, namely in taking these words to be effectual, true, and of great importance. I say not this for nothing, for I have often proved by experience, and I daily find what a hard matter it is to believe (especially in the conflict of conscience) that Christ was given, not for the holy, righteous, worthy, and such as were his friends, but for wicked sinners, unworthy, and his enemies, which have deserved God's wrath and everlasting death.

Let us therefore arm our hearts with these and such like sentences of the holy Scripture, that we may be able to answer the devil (accusing us and saying: you are a sinner and therefore you are damned) in this sort. Because you say I am a sinner, therefore will I be righteous and saved. No (says the devil) you shall be damned. No (say I) for I fly to Christ, who has given himself for my sins. Therefore Satan you shall nothing prevail against me in that you go about to terrify me in setting forth the greatness of my sins, and so to bring me into heaviness, distrust, despair, hatred, contempt and blaspheming of God: indeed rather by this, that you say I am a sinner, you give me armor and weapon against yourself, that with your own sword I may cut your throat, and tread you under my feet: for Christ died for sinners. Moreover you yourself preach to me the glory of God. For you put me in mind of God's fatherly love towards me wretched and damned sinner, who so loved the world that he gave his only begotten son, that whoever believes in him might not perish but have everlasting life. Also as often as you object that I am a sinner, so often you call to my remembrance the benefit of Christ my redeemer, upon whose shoulders, and not upon mine, lie all my sins: For the Lord has laid all our iniquity upon him. Again: For the transgression of his people was he smitten. Therefore when you object that I am a sinner, you do not terrify me, but comfort me above measure.

Whoever knows this one point of cunning well, shall easily avoid all the devices and snares of the Devil, who by putting man in mind of his sins, drives him to despair and destroys him, unless he withstand him with this cunning, and with this heavenly wisdom: whereby only sin, death and the Devil are overcome. But the man that does not put away the remembrance of his sin, but keeps it still and torments himself with his own thoughts, thinking either to help himself by his own strength and policy, or to wait the time till his conscience may be quieted, falls into Satan's snares and miserably afflicts himself, and at length is overcome with the continuance of the temptation: For the Devil will never cease to accuse his conscience.

Against this temptation we must use the words of Paul, in which he gives a very good and a true definition of Christ in this manner: Christ is the son of God and of the virgin, delivered and put to death for our sins. Here if the Devil allege any other definition of Christ, say you: The definition and the thing defined are false: therefore I will not receive this definition. I speak not this without cause: For I know what moves me to be so earnest that we should learn to define Christ out of the words of Paul. For indeed Christ is no cruel exactor, but a forgiver of the sins of the whole world. Therefore if you be a sinner (as indeed we are all) set not Christ down upon the rainbow as a judge (for so shall you be terrified and despair of his mercy): but take hold of his true definition, namely that Christ the son of God and of the virgin, is a person, not that terrifies, not that afflicts, not that condemns us of sin, not that demands an account of us for our life evil past: but gave himself for our sins, and with one oblation has put away the sins of the whole world, has nailed them to the cross, and put them clean out by himself.

Learn this definition diligently, and especially so exercise this pronoun our, that this one syllable being believed, may swallow up all your sins: that is to say, that you may know assuredly that Christ has taken away the sins, not of certain men only, but also of you, indeed and of the whole world. Then let not your sins be sins only, but even your own sins: That is to say, believe you that Christ was not only given for other men's sins, but also for yours. Hold this fast and suffer not yourself by any means to be drawn away from this most sweet definition of Christ, which rejoices even the very angels in heaven: that is to say, that Christ according to his proper and true definition, is no Moses, no lawgiver, no tyrant, but a Mediator for sins, a free giver of grace, righteousness and life: who gave himself, not for our merits, holiness, righteousness and godly life, but for our sins. Indeed Christ is an interpreter of the law, but that is not his proper and principal office.

These things, as touching the words, we know well enough and can talk of them: but in practice and in the conflict, when the devil goes about to deface Christ, and to pluck the word of grace out of our hearts, we find that we do not yet know them well and as we should do. He that at that time could define Christ truly, and could magnify him and behold him as his most sweet Savior and high Priest, and not as a strict judge, this man had overcome all evils, and were already in the kingdom of heaven. But this to do in the conflict, is of all things the most hard. I speak this by experience: for I know the Devil's subtleties, who at that time not only goes about to fear us with the terror of the law, indeed and also of a little mote makes many beams, that is to say, of that which is no sin he makes a very hell (for he is marvelous crafty both in aggravating sin, and in puffing up the conscience even in good works): but also is wont to fear us with the very person of the Mediator: into which he transforms himself, and laying before us some place of the scripture or some saying of Christ, suddenly he strikes our hearts, and shows himself to us in such sort as if he were Christ indeed, leaving us sticking so fast in that cogitation, that our conscience would swear it were the same Christ whose saying he alleged. Moreover such is the subtlety of this enemy, that he will not set before us Christ entirely and wholly, but a piece of Christ only, namely that he is the son of God, and man born of the virgin: and by and by he patches thereto some other thing: that is to say, some saying of Christ with which he terrifies the impenitent sinners, such as that is in (Luke 13): Except you repent you shall all likewise perish: And so corrupting the true definition of Christ with his poison, he brings to pass that albeit we believe him to be Christ the true Mediator, yet in very deed our troubled conscience feels and judges him to be a tyrant and a judge. Thus we being deceived by Satan, do easily lose that sweet sight of our high Priest and Savior Christ: which being once lost, we shun him no less than the devil himself.

And this is the cause why I do so earnestly call upon you, to learn the true and proper definition of Christ out of these words of Paul: which gave himself for our sins. If he gave himself to death for our sins, then undoubtedly he is no tyrant or judge, which will condemn us for our sins: He is no caster down of the afflicted, but a raiser up of those that are fallen, a merciful reliever and comforter of the heavy and broken hearted. Else should Paul lie in saying, which gave himself for our sins. If I define Christ thus, I define him rightly, and take hold of the true Christ and possess him indeed. Also I let pass the curious speculations touching the divine majesty, and I stay myself in the humanity of Christ, and so I learn truly to know the will of God. Here is then no fear, but altogether sweetness, joy, peace of conscience and such like. And herewith a light also is opened, which shows me the true knowledge of God, of myself, of all creatures, and of all the iniquity of the Devil's kingdom. We teach no new thing, but we repeat and establish old things, which the apostles and all godly teachers have taught before us. And would to God we could so teach and establish them, that we might not only have them in our mouth, but also well grounded in the bottom of our heart, and especially that we might be able to use them in the agony and conflict of death.

Verse. 4. That he might deliver us from this present evil world.

In these words also Paul handles yet more largely the argument of this Epistle. He calls this whole world, which has been, is and shall be, the present world, to put a difference between this, and that everlasting world which is to come. Moreover he calls it an evil world, because whatever is in this world, is subject to the malice of the Devil reigning over the whole world. For this cause the world is said to be the kingdom of the Devil. For there is nothing else in this world, but ignorance, contempt, blasphemy, and hatred of God. Also disobedience against all the words and works of God. In and under this kingdom of the world are we.

Here again you see that no man is able by his own works or his own strength to put away sin, because this present world is evil, and as Saint John says, is set upon mischief. As many therefore, as are in the world, are the bond slaves of the devil, constrained to serve him, and to do all things at his pleasure. What availed it then to set up so many orders of religions for the putting away of sins: to devise so many great and exceeding painful works, to wear hairy coats, to beat the body with whips till the blood followed, to go on pilgrimage to Saint James in harness and such other like? Be it so that you do all these things, yet nevertheless does this determinate sentence remain still, that you are in this present evil world, and not in the kingdom of Christ. And if you be not in the kingdom of Christ, it is certain that you do belong to the kingdom of Satan which is this evil world. Therefore all gifts either of the body or of the mind which you possess, as wisdom, righteousness, holiness, eloquence, power, beauty, riches, are but the slavish instruments of the hellish tyranny, and with all these you are compelled to serve the devil, and to promote and enlarge his kingdom.

First with your wisdom you do darken the wisdom and knowledge of Christ, and by your wicked doctrine lead men out of the way, so that they can not come to the grace and knowledge of Christ. You set out and praise your own righteousness and holiness: but the righteousness of Christ, by which only we are justified and quickened, you do detest and condemn as wicked and devilish. To be short by your power you destroy the kingdom of Christ, and do abuse the same to root out the gospel, to persecute and kill the ministers of Christ, and so many as hear them. Therefore if you be without Christ, this your wisdom is double foolishness, your righteousness double sin and impiety, because it knows not the wisdom and righteousness of Christ: moreover it darkens, hinders, blasphemes, and persecutes the same. Therefore Paul does rightly call it the evil or wicked world: for when it is at the best, then is it worst. In the religious, wise, and learned men the world is at the best, and yet in very deed in them it is double evil. I pass over those gross vices which are against the second table, as disobedience to parents, to magistrates, adulteries, whoredoms, covetousness, thefts, murders, and maliciousness, wherein the world is altogether drowned, which notwithstanding are light faults if you compare them with the wisdom and righteousness of the wicked, with which they fight against the first table. This white Devil which forces men to commit spiritual sins, that they may sell them for righteousness, is far more dangerous than the black devil, which only enforces them to commit fleshly sins which the world acknowledges to be sins.

By these words then: That he might deliver us, etc., Paul shows what is the argument of this Epistle: to wit, that we have need of grace and of Christ, and that no other creature, neither man nor Angel, can deliver man out of this present evil world. For these works are only belonging to the divine Majesty, and are not in the power of any, either man or Angel, that Christ has put away sin, and has delivered us from the tyranny and kingdom of the Devil, that is to say, from this wicked world, which is an obedient servant, and a willing follower of the Devil his God. Whatever that murderer and father of lies either does or speaks, that the world, as his most loyal and obedient son, diligently follows and performs. And therefore it is full of the ignorance of God, of hatred, lying, errors, blasphemy, and of the contempt of God: moreover of gross sins, murders, adulteries, fornications, thefts, robberies, and such like, because he follows his father the devil, who is a liar and a murderer. And the more wise, righteous and holy men are without Christ, so much the more harm they do to the gospel. So we also that were religious men, were double wicked in the Papacy, before God did enlighten us with the knowledge of his gospel, and yet notwithstanding under the color of true piety and holiness.

Let these words then of Paul stand as they are in deed, true and effectual, not colored or counterfeit, namely: that this present world is evil. Let it nothing at all move you that in a great number of men there be many excellent virtues, and that there is so great a show of holiness in hypocrites. But mark you rather what Paul says: out of whose words you may boldly and freely pronounce this sentence against the world: That the world with all his wisdom, power, and righteousness is the kingdom of the devil, out of the which God only is able to deliver us by his only begotten son.

Therefore let us praise God the father, and give him hearty thanks for this his immeasurable mercy, that has delivered us out of the kingdom of the Devil, (in which we were held captive) by his own son, when it was impossible to be done by our own strength. And let us acknowledge together with Paul, that all our works and righteousness (with all which we could not make the devil to stoop one hair's breadth) are but loss and dung. Also let us cast under our feet and utterly abhor all the power of free will, all Pharisaical wisdom and righteousness, all religious orders, all Masses, ceremonies, vows, fastings, and such like, as a most filthy defiled cloth, and as the most dangerous poison of the Devil. On the contrary let us extoll and magnify the glory of Christ, who has delivered us by his death, not out of a world only, but out of an evil world.

Paul then by this word Evil, shows that the kingdom of the world, or the Devil's kingdom is a kingdom of iniquity, ignorance, error, sin, death, blasphemy, desperation and everlasting damnation. On the other side, the kingdom of Christ is a kingdom of equity, light, grace, remission of sins, peace, consolation, saving health, and everlasting life, into which we are translated by our Lord Jesus Christ, to whom be glory world without end. So be it.

Verse 4. According to the will of God, even our father.

Here Paul so places and sets in order every word, that there is not one of them but it fights against those false Apostles for the article of justification. Christ (says he) has delivered us out of this most wicked kingdom of the devil and the world. And this has he done according to the will, good pleasure and commandment of the father. Therefore we are not delivered by our own will or running, nor by our own wisdom or policy, but for that God has taken mercy upon us, and has loved us: just as it is written also in another place. Herein has appeared the great love of God toward us, not that we have loved God, but that he has loved us, and has sent his only begotten son to be a reconciliation for our sins. That we then are delivered from this present evil world, it is of mere grace, and no desert of our own. Paul is so plentiful and so vehement in amplifying and extolling the grace of God, that he sharpens and directs every word against the false Apostles.

There is also here another cause why Paul makes mention of the Father's will, which also in many places of Saint John's gospel is declared, where Christ, commending his office, calls us back to his father's will, that in his words and works we should not so much look upon him, as upon the father. For Christ came into this world and took man's nature upon him, that he might be made a sacrifice for the sins of the whole world, and so reconcile us to God the father, that he alone might declare to us how that this was done through the good pleasure of his father, that we by fastening our eyes upon Christ, might be drawn and carried straight to the father.

For we must not think (as I have warned you before) that by the curious searching of the Majesty of God, anything concerning God can be known to our salvation: but by taking hold of Christ, who according to the will of the father, has given himself to the death for our sins. When you shall acknowledge this to be the will of God through Christ, then wrath ceases, fear and trembling vanishes away, neither does God appear any other than merciful, who by his determinate counsel would that his son should die for us, that we might live through him. This knowledge makes the heart cheerful, so that it steadfastly believes that God is not angry, but that he so loves us wretched sinners, that he gave his only begotten son for us. It is not for nothing therefore, that Paul does so often repeat and beat into our minds that Christ was given for our sins, and that by the good will of the father. On the contrary part, the curious searching of the Majesty of God and his dreadful judgments, namely how he destroyed the whole world with the flood, how he destroyed Sodom, and such other things are very dangerous, for they bring men to desperation and cast them down headlong into utter destruction, as I have showed before.

Verse 4. Of God and our Father.

This word OUR must be referred to both, that the meaning may be this: of our God and of our father. Then is Christ's father and our father all one. So in John 20 Christ says to Mary Magdalen: Go to my brethren and say to them: I ascend to my father and your father, to my God and to your God. Therefore God is our father and our God, but through Christ. And this is an Apostolic manner of speech, and even Paul's own phrase, who indeed speaks not with such fine and gay words, but yet very fit and to the purpose, and full of burning zeal.

Verse 5. To whom be glory for ever and ever.

The Hebrews are accustomed in their writings to intermingle praise and giving of thanks. This custom the Hebrews and Apostles themselves do observe. Which thing may very often be 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 of God. So in worldly matters, when we mention the names of kings or princes we are accustomed to do it with some comely gesture, reverence 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 reverence.

Verse 6. I marvel.

You see here how Paul handles his Galatians, which were fallen away and seduced by the false Apostles. He does 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 shows toward them a motherly affection, and speaks to them very fairly, and yet in such sort, as he reproves them notwithstanding, however with very fit words and wisely framed to the purpose. Contrarywise he is very hot and full of indignation against those false Apostles their seducers, upon whom he lays the whole fault. And therefore forthwith even in the entrance of his Epistle, he bursts out into plain thunderings and lightnings against them. If any man (says he) preach any other Gospel than that you have received, be he accursed. And afterwards in the fifth chapter he threatens damnation to them: Whoever troubles you shall bear his condemnation whoever they may be. Moreover he curses them with horrible words saying: I would to God they were cut off who trouble you. These are dreadful thunderclaps against the righteousness of the flesh, or of the law.

He might have handled the Galatians more uncourteously, and have inveighed against them more roughly after this manner: Out upon this backsliding. I am ashamed of you, your unthankfulness grieves me: I am angry with you: Or else thus tragically have cried out against them: O ungracious world, O wicked dealings, etc. 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 leaves those rough and sharp words, especially in the first entrance, and most gently and mildly he speaks to 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 signifies both that it grieved him, and also that it displeased him that they had fallen away from him.

And here Paul is mindful of his own rule, which he gives hereafter in the 6th chapter, where he says: Brethren if a man be fallen by occasion into any fault, you which are spiritual restore such a one with the spirit of meekness, considering yourself, lest you also be tempted. This example must we also follow, that we may show ourselves to bear like 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 doctrine and sects, against them we ought by the example of the Apostle, to be impatient, proud, sharp and bitter, detesting and condemning their false jugglings and deceits with as much 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 to it, comforting it with most sweet words.

The spirit therefore that is in Paul, is a wonderful craftsmaster in handling the afflicted consciences of such as are fallen. Contrariwise the Pope (because he is led with a wicked spirit) breaks out violently like a tyrant, and raps out his thundercracks and cursings against the miserable and terrified in conscience: which thing 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 vainglorious Doctors and teachers affected.

Verse 6. That so soon.

You see how Paul himself complains, that to fall and to err in the faith, is an easy matter. In respect whereof he warns the Christians in another place, that he who stands should take heed that he fall [reconstructed: not]. And we daily prove by experience, how hardly the mind of man conceives and keeps a sure and steadfast 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 creeps in some mad brain, yea and a very unlearned idiot, which knows nothing but to speak slanderously against the sincere preachers of the word, and he in one moment overthrows all. Whom would not this wicked dealing move?

We by the grace of God have gotten here at Wittenberg 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 built. 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 and various other of his Epistles do witness. So great is the weakness and wretchedness of this present life: 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 ministers, labouring night and day, have built up many years before. This we learn at this day by experience, to our great grief, and yet we can not 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 a few Sermons or have read a few leaves in the holy scriptures, by and by they make themselves masters and controllers of all learners and teachers, contrary to the authority of all men. Many such also you may find at this day among handicraftsmen, bold and malapert fellows, who having been tried by no temptations, have never learned to fear God, nor have had any taste or feeling of grace. These, for that they are void of the holy Ghost, teach what pleases themselves, and such things as are plausible to the common people. Then the unskillful multitude, longing to hear news, do by and by join themselves to them: indeed and many also which think themselves well seen in the doctrine of faith, and after a sort have been tried with temptations, are seduced by them.

Since Paul therefore by his own experience may teach us, that congregations which are won by exceeding great labour, are easily and soon overthrown, we ought with singular care to watch against the Devil ranging everywhere, 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 overthrew some, whose fall afterward was the cause of great ruins in the churches of Galatia. This so sudden and so great a loss, no doubt was more bitter to the Apostle than death. 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.

Verse 6. You are removed away.

Here once again he uses not a sharp, but a most gentle word. He says not, I marvel that you slide so soon back: that you are so disobedient, light, inconstant and ungrateful: but that you are so soon removed away. As if he would say: You are altogether patients or sufferers. For you have done no harm, but you have suffered and received harm. To the intent therefore that he might call back again those backsliders, he rather accuses those that did remove, than those that were removed, and yet very modestly he blames them also when he complains that they were removed. As if he would say: Although I embrace you with a fatherly affection, and know that you are deceived, not by your own fault, but by the fault of these false Apostles, yet notwithstanding I would have wished, that you had grown up a little more in the strength of sound doctrine. You took not hold enough upon the word, you rooted not yourselves deep enough in it, and that is the cause that at so light a blast of wind, you are carried away and removed. Jerome thinks that Paul meant to interpret the name of the Galatians by alluding to the Hebrew word Galath, which is as much to say, as, fallen or carried away. As though he would say: You are right Galatians both in name and in deed, that is to say, fallen, or removed away. Some think that we Germans are descended of the Galatians. Neither is this divination perhaps untrue. For we 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 that we do, at the first brunt we be very hot: but when that heat of our first affections is allayed, at once we 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 darkness of men's traditions began to appear, many were zealously bent to godliness: they heard Sermons greedily, and had the ministers of God's word in reverence. But now when the doctrine of piety and godliness is happily reformed, with so great increase of God's word, many which before seemed earnest disciples, become despisers and very enemies. 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 to those foolish and inconstant Galatians.

Verse 6. From him that has called you in the grace of Christ.

This place is somewhat doubtful, and therefore it has a double understanding. The first is: From that Christ that has called you in grace. The other is: From him, that is to say, from God which has called you in the grace of Christ. I embrace the former. For it pleases me that even as Paul a little before made Christ the Redeemer, who by his death delivers us from this present evil world: also the giver of grace and peace equally with God the Father: so he should also make him here the caller in grace: For Paul's special purpose is, to beat into our minds the benefit of Christ, by whom we come to the Father.

There is also in these words: From him that has called us in grace, a great vehemence. Wherein is contained withal a contrary relation. As if he would say: Alas, how lightly do you suffer yourselves to be withdrawn and removed from Christ, which has called you: not as Moses did, to the law, works, sin, wrath and damnation, but altogether to grace. So we also complain at this day with Paul, that the blindness and perverseness of men is horrible, in that none will receive the doctrine of grace and salvation. Or if there be any that receive it, yet they quickly slide back again and fall from it, whereas notwithstanding it brings with it all good things, as well spiritual as bodily, namely forgiveness of sins, true righteousness, peace of conscience, and everlasting life. Moreover it brings light and sound judgment of all kinds of doctrine and ways of life. It approves and establishes civil government, household government, and all kinds of life that are ordained and appointed of God. It roots up all doctrines of error, sedition, confusion and such like: and it puts away the fear of sin and death, and to be short, it discovers all subtle slights and works of the Devil, and opens 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 life 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: but forasmuch as it is under the dominion of the devil, it does therefore carelessly and desperately despise and persecute these things, loving darkness, errors and the kingdom of the Devil, more than the light, truth, and kingdom of Christ. And this it does not through ignorance or error, but through the malice of the devil. Which thing hereby may sufficiently appear, in that Christ the Son of God by giving himself to death for the sins of all men, has gained nothing else of this froward and forlorn world, but that for this his inestimable benefit, it blasphemes him, and persecutes his most healthful word, and fain would yet still nail him to the cross, if it could. Therefore not only the world dwells in darkness, but it is darkness itself, as it is written in the first of John.

Paul therefore amplifies these words: From Christ who has called you. As though he would say: My preaching was not of the hard laws of Moses, neither did I teach that you should be bondslaves under the yoke: but I preached the only doctrine of grace and freedom from the law, sin, death, the devil and damnation: That is to say, that Christ has mercifully called you in grace, that you should be freemen under Christ, and not bondmen under Moses, whose disciples you are now become again by means of your false Apostles, who by the law of Moses called you not to grace, but to wrath, to the hating of God, to sin and death. But Christ's calling brings grace and saving health. For they that be called by him, in stead of the law that works sorrow, do gain the glad tidings of the Gospel, and are translated out of God's wrath into his favor, out of sin into righteousness, and out of death into life. And will you suffer yourselves to be carried, yes and that so soon and so easily another way, from such a living fountain, full of grace and life? Now if Moses calls men to God's wrath and to sin by the law of God, where shall the Pope call men by his own traditions? The other sense, that the father calls in the grace of Christ, is also good: but the former sense concerning Christ, serves more fitly for the comforting of afflicted consciences.

Verse. 6, To another Gospel.

Here we may learn to espy the crafty sleights and subtleties of the Devil. No heretic comes under the title of errors and of the Devil, neither does the Devil himself come as a Devil in his own likeness, especially that white Devil which we spoke of before. Indeed even the black devil, which forces men to manifest wickedness, makes a cloak for them to cover that sin which they commit or purpose to commit. The murderer in his rage sees not that murder is so great and horrible a sin as it is in deed, for that he has a cloak to cover the same. Whoremongers, thieves, covetous persons, drunkards and such others, have wherewith to flatter themselves and cover their sins. So the black devil also comes out disguised and counterfeit in all his works and devices. But in spiritual matters, where Satan comes forth, not black, but white in the likeness of an Angel or of God himself, there he surpasses 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 calls the doctrine of the false Apostles, Satan's ministers, a gospel also, saying: to another Gospel: but in derision. As though he would say: you Galatians have now other Evangelists and another Gospel. My Gospel is now despised by 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 in deed has begun well, but to have begun well it is not enough: for there remain yet many higher matters. Like as they say in Acts 15, it is not enough for you to believe in Christ or to be baptized, but it behooves also that you be circumcised: For except you be circumcised after the law of Moses, you cannot be saved. This is as much to say, as Christ is a good workman, which has in deed begun a building, but he has not finished it: 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. In deed they have laid a foundation, that is to say, they have well taught faith in Christ, but the beginning, middle, and end must be joined together. To bring this to pass, God has not given it to them, but has left it to us. So these perverse and devilish spirits, set out and advance their own wicked preachings, calling them the word of God, and so deceive many under the color of God's name. 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 sets out and decks all his words and works with the color of truth, and with the name of God. From this is sprung that common proverb among the Germans: In God's name begins all mischief.

Therefore let us learn that this is a special point of the devil's cunning, that if he cannot hurt by persecuting and destroying, he does it under a color of correcting and building up. So now a days he persecutes us with force and sword, that when we are once taken away and dispatched, he may not only deface the Gospel, but utterly overthrow it. But hitherto he has prevailed nothing, for he has slain many, who have constantly confessed this our doctrine to be holy and heavenly: through whose blood the Church is not destroyed but watered. Since therefore he could prevail nothing that way, he stirs up wicked spirits and ungodly teachers, which at the first allow our doctrine, and teach the same with a common consent together with us. But afterwards they say, that it is our vocation to teach the first principles of Christian doctrine, and that the very mysteries of the Scriptures are revealed to 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 does 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 killing.

Therefore it behooves us to pray without ceasing, to read the holy Scriptures, to cleave fast to Christ and his holy word, that we may overcome the Devil's craft and subtleties, with which he assails us both on the right hand and on the left. For we wrestle not against flesh and blood, but against rule, against power, against the worldly governors, the Princes of the darkness of this world, against spiritual wickednesses in heavenly things.

Verse. 7. Which is not another Gospel, but that there be some which trouble you.

Here again he excuses the Galatians, and most bitterly reproaches the false Apostles. As though he would say: You Galatians are led to believe that the gospel which you have received of me is not the true and sincere gospel, and therefore you think you do well to receive that new gospel which the false apostles do teach, and that it is better than mine. I do not so much charge you with this fault, as those disturbers which trouble your consciences, 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 paints them out, calling them troublers of the churches: who do nothing else but seduce and deceive innumerable poor consciences, giving occasions of horrible mischiefs and calamities in the congregations. This great mischief 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 witnesses that those counterfeit Apostles had reported Paul to be an imperfect Apostle, and also a weak and erroneous preacher. Therefore here on the other side he calls them troublers of the churches, and overthrowers of Christ's gospel. Thus they condemned each other. The false Apostles condemned Paul, and Paul again the false Apostles. And the like contending and condemning has ever been in the Church, specially when the doctrine of the gospel has flourished, to wit, that wicked teachers do persecute, condemn, and oppress the godly: and on the contrary part, that the godly do reprove and condemn the ungodly.

The Papists, and bragging spirits do at this day hate us deadly, and condemn our doctrine as wicked and erroneous. Indeed, moreover they lie in wait for our goods and lives. And we again do with a perfect hatred detest and condemn their wicked and blasphemous doctrine. In the meantime the miserable people are at a stay, wavering here and there as uncertain and doubtful to which part they may lean, or whom they may safely follow: and this is, because it is not given to every one to judge Christianly of such great and weighty matters. But the end will show which part teaches truly, and which of them does justly condemn the other.

Surely it is that we persecute no man, oppress no man, put no man to death, neither does our doctrine disquiet men's consciences, but delivers them out of innumerable errors and snares of the Devil. For the truth of this we have the testimony of many good men, who give thanks to God, for that by our doctrine they have received certain and sure consolation to their consciences. Therefore, just as Paul at that time was not to be blamed that the churches were troubled, but the false Apostles: so also at this day it is not our fault, but the fault of the Anabaptists and such fantastical 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, specially the founders of those holy religious orders (of which number nevertheless God might save some by miracle) were troublers of consciences? Indeed, truly they are 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 have they not only made equal with the word of God, but also exalted them far above it. But the more holy that the heretics seem to be in outward show, so much the more mischief they do. For if the false Apostles had not been endowed with notable gifts, with great authority, and a show of holiness, and had not boasted themselves 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 inveighs 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 witnesses in the fifth chapter following. And Luke in the fifteenth of Acts declares the same thing in these words: That certain men coming down from Judea, taught the brethren, saying: Except you be circumcised after the custom of Moses, you cannot be saved.

Therefore the false Apostles most earnestly and obstinately contended that the law ought to be observed. To whom the stiff-necked Jews immediately joined themselves, and so afterwards easily persuaded such as were not established in the faith, that Paul was not a sincere teacher because he regarded not the law, but preached such a doctrine as did abolish and overthrow the law. It seemed to them a very strange thing that the law of God should utterly be taken away, and the Jews which had ever until that time been counted the people of God, to whom also the promises were made, should be now rejected. Indeed it seemed yet a more strange thing to 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 utmost, that they might bring Paul into more hatred among the Galatians. And to the end they might set them the more sharply against him, they said that he preached to the Gentiles freedom from the law, to bring into contempt, indeed 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: Therefore he was to be shunned as an open blasphemer against God, and a rebel against the whole commonwealth 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 defaced Paul among the Galatians: so that by this their perverse dealing, of very necessity Paul is compelled with all his might to set himself against these false Apostles: whom he boldly reproaches and condemns, saying that they are the troublers of the churches and overthrowers of Christ's gospel, as follows:

Verse 7. And intends to pervert the gospel of Christ.

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 practices most busily. First, he is not contented to trouble and deceive many by his false Apostles, but moreover he labors utterly to overthrow the Gospel by them, and never rests till he has brought it to pass. Yet such perverters of the Gospel can abide nothing less, than to hear that they are the Apostles of the Devil: or rather they glory above others in the name of Christ, and boast themselves to be the most sincere preachers of the Gospel.

But because they mingle the law and the Gospel together, they can not but be the 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 together in the conscience. Where the righteousness of the law rules, there can not the righteousness of grace rule. And again, where the righteousness of grace reigns, there can not the righteousness of the law reign: for one of them must needs give place to the other. And if you cannot believe, that God will forgive your sins for Christ's sake, whom he sent into the world to be our high priest: how then I pray you, will you believe that he will forgive the same for the works of the law, which you could never perform: Or for your own works, which (as you must be compelled to confess) be such, as it is impossible for them to countervail the judgment of God?

Therefore 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 says 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 overcomes the better. For Christ with his side is weak, and the Gospel is but a foolish preaching. Contrariwise, the kingdom 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 advanced and maintained. But this is our comfort, that the Devil with all his limbs, can not do what he would. He may trouble many, but he can not overthrow Christ's Gospel. The truth may be assailed, and may come in danger, but perish it can not. It may be assailed, but vanquished it can not be: For the word of the Lord endures forever.

It seems to be a light matter, to mingle the law and the Gospel, faith and works together: but it does more mischief than man's reason can conceive. For it does not only blemish and darken the knowledge of grace, but also it takes away Christ with all his benefits, and it utterly overthrows the Gospel, as Paul says in this place. The cause of this great evil is our flesh: which being plunged in sins, sees no way how to get out but by works, and therefore it would live in the righteousness of the law, and rest in the trust and confidence of her own works. Therefore it is utterly ignorant of the doctrine of faith and grace: without which notwithstanding it is impossible for the conscience to find rest and quietness.

It appears also by these words of Paul: And intend to pervert the Gospel of Christ, that the false Apostles were exceeding bold and shameless, which with all their might set themselves against Paul. Therefore he again, using his spirit of zeal and fervency, and being fully persuaded of the certainty of his calling, sets himself strongly against them, and wonderfully magnifies his ministry, saying:

Verse. 8. But though that we or an Angel from heaven preach to you otherwise than that we have preached to you, let him be accursed.

Here Paul casts out very flames of fire, and his zeal is so fervent that he begins also almost to curse the Angels. Although, says 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 to you etc. notwithstanding I would rather, that I myself, my brethren, indeed and the very Angels from heaven also, should be held 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 from heaven.

The Greek word Anathema, in Hebrew Herem, signifies a thing accursed, execrable, and detestable: which has nothing to do, no participation, or communion with God. So the city Jericho (says Joshua) shall be accursed forever, that it never be built up again. 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 had appointed that Amalek, and certain other cities accursed by God's own sentence, should be utterly razed and destroyed. This then is Paul's mind: I had rather that myself, and other my brethren, indeed and an Angel from heaven should be accursed, than that we or others should preach any other Gospel, than that which we have preached already. So Paul first curses 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 concludes, 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 (Romans 1). Therefore he pronounces himself and others, indeed even an Angel from heaven, to be undoubtedly accursed, if they teach anything contrary to the first Gospel. For the voice of the Gospel once sent forth shall not be called back again till the day of judgment.

Verse. 9. As we said before so say we now again, if any man preach to you otherwise than that you have received, let him be accursed.

He repeats the self-same thing, only changing the persons. Before he cursed himself, his brethren, and an angel from heaven. Here if there be any (says he) besides us, which preach to you any other gospel than that you have received of us, let them also be accursed. Therefore he plainly excommunicates and curses all teachers in general, himself, his brethren, an angel, and moreover all others whatever, namely all those false teachers his adversaries. Here appears an exceeding great fervency of spirit in the Apostle, that 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. O 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.

The changing of persons is here to be marked. For Paul speaks otherwise in his first cursing, than he does in this second. In the first he says: If we or an angel from heaven, preach to you any other gospel than that we have preached to you. In the second: than that you have received. And this he does of purpose, lest the Galatians should say: We, O Paul, do not pervert the gospel that you have preached to us: we understood you not rightly, but the teachers that came after you, have declared to us the true meaning thereof. This (says he) will I in no case admit. They ought to add nothing, neither to correct it: but that which you heard of me, is the sincere 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. Therefore, if you hear any man, bringing any other gospel than that you have heard of me, or bragging that he will deliver better things than you have received of me, let him and his disciples be both accursed.

The first two chapters, in a manner contain nothing else but defenses of his doctrine, and confutations of errors. For in the end of the second chapter, at the last he begins to handle 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 holy Scripture, are accursed. Which thing the Pope's Schoolmen have wickedly taught, standing upon this ground: The church has 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 indeed. I approve the [reconstructed: Scripture], therefore I am above the Scripture. John the Baptist acknowledges and confesses Christ and points to him with his finger, therefore he is above Christ. The Church approves the Christian faith and doctrine, therefore the Church is above them. For the overthrowing of this their wicked and blasphemous doctrine against God, you have here a plain text like a thunderbolt, wherein Paul subjects both himself and an angel from heaven, and Doctors upon earth, and all other teachers and masters whatever, under the authority of the Scripture. For they ought not to be masters, judges, or arbiters, 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 word of God, that is to say, the holy Scripture. Otherwise accursed be both the teachers and hearers together with their doctrine.

Verse. 10. For now preach I man's doctrine or God's?

These words are spoken with the same vehemence that the former were. As if he would say: Am I Paul so unknown among you, which have preached so openly in your churches? Are my bitter conflicts and so many sharp battles against the Jews, yet unknown to you? It appears, I think, sufficiently to you by my preaching, by so many and great afflictions 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 my own nation and of all other men. I show therefore plainly enough that I seek not by my preaching the favor or liking of men, but to set forth the goodness and glory of God.

Neither do we (be it spoken without brag) seek the favor 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 righteousness, and all religion of our 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, condemning all men generally with their works. This certainly is not to preach for the favor of men and of the world. For the world can abide nothing less than to hear his wisdom, righteousness, 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. For if we speak against men or against any such things as pertain to their glory, it cannot be, but that cruel hatred, persecutions, excommunications, murders and condemnations thereupon must needs follow,

If then (says Paul) they see other matters, why do they not see 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 favor by my doctrine, but I set out God's mercy offered to us in Christ. For if I sought the favor of men, I would not condemn their works. Now for as much as I condemn men's works, that is to say, because I show God's judgment out of his word (of which I am a minister) against all men, how that they are sinners, unrighteous, wicked, children of wrath, bondslaves 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 to myself the deadly hatred of men. For they can abide nothing less, than to be taken for such manner of men: in fact rather they would be praised for wise, righteous, and holy. Therefore this witnesses sufficiently, that I teach not man's doctrine. After the same manner Christ speaks also in the seventh of John: "The world can not hate you, but me it hates, because I testify of it that the works thereof are evil (John 7:7)." 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 were evil (John 3:19)."

Now, that I teach the things which are of God (says the Apostle) hereby it may sufficiently appear, that I preach the grace, goodness and glory of God alone. Moreover, he that speaks (as Christ says) those things which his Lord and master has commanded him, and glorifies not himself, but him whose messenger he is, brings and teaches the true word of God. But I teach those things only which are commanded me from above: neither do I glorify myself, but him that sent me. Besides that, I stir up against myself the wrath and indignation both of the Jews and Gentiles: Therefore my doctrine is true, pure, certain and of God, neither can there be any other, (much less then, any better) than this my doctrine is. Therefore whatever doctrine else teaches not as mine does, that all men are sinners and are justified by faith only in Christ, must needs be false, wicked, blasphemous, accursed and devilish: and such also are all they which either teach it or receive it.

So we with Paul both boldly and assuredly do pronounce all such doctrine to be accursed and abominable, as dissents from ours. For indeed we seek not by our preaching the praise of men or the favor of princes or bishops, but the favor of God alone, whose only grace and mercy we preach, despising and treading under our feet whatever is of ourselves. Whoever 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 him accursed.

Verse 10. Or go I about to please men?

That is, do I serve men or God? He has always a glance at the false Apostles. These (says he) must needs seek to please and to flatter men: for by this means they seek, that they again 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 of Christ, as follows in the 5th chapter.

So at this day you may find many which labor to please men, and to the end they may live in peace and security of the flesh, they teach man's doctrine, that is to say, wicked things, or else they allow the blasphemies and wicked judgments of the adversaries, contrary to the word of God and against their own conscience, that they may keep still the favor of princes and bishops, and enjoy their goods: But we, because we endeavor to please God and not men, do stir up against us the malice of the Devil and of hell itself: we bear the reproaches and slanders of the world, death, and all the mischiefs that can be wrought against us.

So says 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 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 favor, good will and praise of the people. And such men find that they seek for. For they are praised and magnified of men. So says Christ also (Matthew 6:2), that hypocrites do all things to be praised of men. And in (John 5:44) he sharply reproves such: "How can you believe (says he) which receive honor one of another, and seek not the honor that comes of God alone?" These things which Paul has hitherto taught, are in a manner examples only. In the meantime notwithstanding he is very earnest everywhere, in proving his doctrine to be sincere and unfeigned. Therefore he exhorts the Galatians that they forsake it not for any other doctrine.

Verse 10. For if I should yet please men I were not the servant of God?

All these things are to be referred to the whole office and ministry of Paul, to show what a contrast there was between his conduct before in the Jewish law, and his conduct now under the gospel. As if he would say: Do you think that I go about still to please men, as I did in times past? So he speaks afterwards in the fifth chapter: "If I yet preach Circumcision, why do I suffer persecution?" As though he would say: Do you not see and hear of my daily conflicts, great persecutions and afflictions? After I was converted and called to the office of apostleship, I never taught man's doctrine, neither sought I to please men, but God only. That is to say: I seek not by my ministry and doctrine the praise and favor 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 certain 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. Therefore they said that there was no credit to be given to him: but the 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 the law, had purified himself with other four men in the temple at Jerusalem, and had shaved his head at Cenchrea. These cavilers surmised that Paul was constrained to do these things by the commandment and authority of the Apostles. 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 whose cavillings thus he answers: 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 declares. For if I would preach the law and Circumcision, and commend the strength, power, and will of man, I should not be so hated of them, but should please them marvelously well.

Verses 11-12. Now I certify you brethren, that the gospel which was preached of me, was not after man. For neither received I it of man, neither was I taught it but by the revelation of Jesus Christ.

Here is the principal point of all this matter: which contains a confutation of his adversaries, and a defense of his doctrine to the end of the second chapter. This he urges, this he stands upon, and with an oath confirms it, that he learned not his gospel of any man, but received the same by the revelation of Jesus Christ. And in that he swears, he is constrained so to do, that the Galatians may believe him, and also, that they should give no ear to the false Apostles: whom he reproves as liars, because they had said, that he learned and received his gospel of the Apostles.

Where he says that his gospel is not after man, he means 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 means 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 wishes to make any other distinction, I am not against it. The Apostle shows here by the way, that Christ is not only man, but that he is both very God and very man, when he says: 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 to him, and talked with him. Afterwards also he talked with him in the temple at Jerusalem: but he received his gospel upon the way, as Luke recites the story in Acts 9. Arise (says Christ) and go into the city, and it shall be told you what you must do. He does 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 to him, and to commend him to the Church: and not to teach him the Gospel, which he had received before (as he glories in this place) by the only revelation of Jesus Christ. And this Ananias himself confesses, saying: Brother Saul, the Lord which appeared to you in the way has sent me, that you might receive your sight. Therefore he received not his doctrine of Ananias, but being already called, enlightened, 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 labored to bring him into hatred among 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 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 false 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 beginning with such joy (among whom were many notable men) could so quickly be overthrown. Oh good God, what horrible and infinite mischiefs may one only argument easily bring: which so pierces a man's conscience when God withdraws his grace, that in one moment he loses altogether. By this crafty pretense then the false Apostles deceived the Galatians, being not fully established and grounded, but as yet weak in the Faith.

Moreover, the matter of justification is brittle: not of itself (for of itself it is most sure and certain) but in respect of us. Of which I myself have good experience. For I know in what hours of darkness I sometimes wrestle. I know how often suddenly I 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 to others, 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 does the law, the word of wrath, heaviness and death prevent the gospel, and begins to rage: and the terrors which it raises up in the conscience, are no less than was that horrible show in mount Sinai. So that even one place out of the scripture containing some threatening of the law, drowns and bears down all consolations besides, and so shakes all our inward powers, that it makes us to forget justification, grace, Christ, the gospel, and altogether.

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 ourselves: that is to say, reason, and all the powers thereof. Besides all this, the flesh resists the spirit, which can not believe assuredly that the promises of God are true. It fights therefore against the spirit, and (as Paul says) it holds the spirit captive: so that it can not believe so steadfastly as it would. Therefore we teach continually that the knowledge of Christ and of faith, is no work of man, but simply the gift of God, who as he creates faith, so does he keep it in us. And even as he first gives faith to us through the word, so afterwards he exercises, increases, strengthens, and makes perfect the same in us by the word. Therefore the greatest service that a man can do to God, and the very Sabbath of Sabbaths is to exercise himself in true godliness, diligently to read and to hear the word. Contrariwise there is nothing more dangerous than to be weary of the word. He therefore that is so cold that he thinks himself to know enough, and begins little by little to loathe the word, that man has lost Christ and the gospel, and that which he thinks himself to know, he attains only by bare speculation: and he is like to a man (as Saint James says): Who beholding his face in a glass, goes his way, and by and by forgets what his countenance was.

Therefore let every faithful man labor and strive with all diligence to learn and to keep this doctrine: and to that end let him use humble and hearty prayer, with continual study and meditation of the word. And when we have striven 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 continual 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 ceases 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 moves many, namely that the Apostles, the holy fathers and their successors have so taught: that the Church so thinks and believes: moreover that it is impossible that Christ should suffer his Church so long time to err. Are you 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, sets upon us craftily at this day by certain pestiferous hypocrites, who say: We care not for the Pope, nor for the Bishops those great persecutors and contemners of God's word: we abhor also the hypocrisy and deceitfulness of Monks and such like: but we would have the authority of holy Church to remain untouched. The Church has thus believed and taught this long time. So have all the Doctors of the primitive Church, holy men, more ancient and better learned than you. Who are you, that dare dissent from all these, and bring to us a contrary doctrine? When Satan reasons thus, conspiring with the flesh and reason, then is your conscience terrified and utterly despairs, unless you constantly return to yourself again, and say: Whether it be Cyprian, Ambrose, Augustine, either Saint Peter, Paul or John, yes or an Angel from heaven that teaches 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 defense of the Gospel, I remember that Doctor Staupitius a worthy man, said thus to me. This pleases me well that this doctrine which you preach, yields glory and all things else to God alone, and nothing to man: for to God there can not be attributed too much glory, goodness, mercy, etc. This saying did then greatly comfort and confirm me. And true it is that the doctrine of the Gospel takes from men all glory, wisdom, righteousness, etc. and gives them to the creator alone, who made all things of nothing. We may also more safely attribute too much to God than to man. For in this case I may say boldly: Be it so that the Church, Augustine and other Doctors, also Peter and Apollo: yes even an Angel from heaven, teach a contrary doctrine, yet my doctrine is such, that it sets forth and preaches the grace and glory of God alone, and in the matter of salvation, it condemns the righteousness and wisdom of all men. In this case I can not offend, because I give both to God and man, that which properly and truly belongs to them both.

But you will say: The Church is holy, The Fathers are holy. It is true: notwithstanding, although the church be holy, yet is it compelled to pray: forgive us our trespasses. So, though the fathers 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 anything against the word of God, but let the word of God abide forever: For otherwise 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 Galatians 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 argument, and concluded mightily. For no man says willingly that the Church errs, and yet it is necessary to say that it errs, if it teaches anything besides or against God's word.

Peter the chief of the Apostles taught both in life and doctrine besides God's word, therefore he erred and was deceived. Neither did Paul dissemble that error (although it seemed to be but a light fault) 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 the truth of the Gospel. Therefore neither is the Church, nor Peter, nor the Apostles, nor Angels from heaven to be heard, unless they bring and teach the pure word of God.

This argument even at this day is not a little prejudicial 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 meantime shall certify our consciences which part teaches 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 the 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? Shall it be lawful for every fantastical spirit to teach what himself wishes, seeing the world can neither hear nor abide our doctrine? For although we glory with Paul, that we teach the pure Gospel of Christ (to which, not only the Emperor, Pope, and the whole world ought to give credit, but also ought gladly and thankfully to receive and embrace it, yea, and diligently to provide that it be taught in every place: and if any should teach the contrary, were he the Pope, an Apostle, or an Angel from heaven, to hold him accursed together with his Gospel), yet for all that, 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 adversaries, then both the Papists and Anabaptists grow proud. The Anabaptists will vaunt that they bring and teach us 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 to you otherwise than that which we have preached to you, let him be accursed.

Verse 13. For you have heard of my conversation in times past in the Jewish religion, how that I persecuted the Church of God extremely and wasted it: And profited in the Jewish religion, above many of my companions of my own nation.

This place has in it no singular doctrine. Notwithstanding Paul alleges here his own example, saying: I have defended the observations of the Pharisees and the law more constantly than you, and all your false teachers. Therefore if the righteousness of the law had been anything worth, I had not turned back from it: in the keeping of which notwithstanding, before I knew Christ, I did so exercise myself, and so profit therein, that I excelled many of my companions of my own nation. Moreover I was so zealous in defense 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, and when they should be put to death I pronounced the sentence, and punishing them throughout all the Synagogues I compelled them to blaspheme, and was so exceeding mad upon them, that I persecuted them even to strange cities.

Verse 14. And was much more zealous of the traditions of my fathers.

He calls not here the Pharisaical or human traditions: the traditions of his fathers, for here he treats not of the Pharisaical traditions, but of a far higher matter, and therefore he calls even that holy law of Moses, his fathers' traditions: that is to say, received and left as an inheritance from the fathers. For these (says he) when I was in the Jewish religion, I was very zealous. He speaks after the same manner to the Philippians. As concerning the law (says he) I was a Pharisee, concerning zeal I persecuted the church, and as concerning the righteousness of the law I was blameless. As though he would say: Here I may glory, and may compare with the whole nation of the Jews, yea even with the best and the 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 you Galatians) ought to have persuaded you, not to believe these seducers and 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.

In like manner I say of myself, that before I was enlightened with the knowledge of the gospel, I was as zealous for the papistical laws and traditions of the fathers, as ever any was, most earnestly maintaining and defending them as holy and necessary to salvation. Moreover, I did my endeavor 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. For I was so diligent and superstitious in the observation thereof, that I laid more upon my body, than without danger of health it was able to bear. I honored the Pope of mere conscience and unfeignedly, not seeking after prebends, promotions and livings: but whatever 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 to 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.

Verse 15-17. But when it had pleased God (which had separated me from my mother's womb, and called me by his grace) to reveal his son in me, that I should preach him among the Gentiles, immediately I communicated not with flesh and blood. Neither came I again to Jerusalem to them which were Apostles before me, but I went into Arabia, and turned again to Damascus.

This is the first journey of Paul. And here he witnesses, that straightaway, after he was called by the grace of God to preach Christ among the Gentiles, he went into Arabia without the advice of any man, to that work to which he was called. And this place witnesses by whom he was taught, and by what means he came to the knowledge of the Gospel and to his Apostleship. When it pleased God (says he.) As if he would say: I have not deserved it, because I was zealous for 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 abominable and outrageous sins. I persecuted the church of God, I was an enemy of Christ, I blasphemed his Gospel, and to conclude, I was the author of shedding much innocent blood. This was my desert. In the midst of this cruel rage I was called to so great and inestimable grace. What? Was it because of this outrageous cruelty? No forsooth. But the abundant grace of God who calls and shows mercy to whom he will, pardoned and forgave me all these blasphemies: and for these my horrible sins (which then I thought to be perfect righteousness, and an acceptable service to God) he gave to 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 continually lived. Outwardly I was not as other men, extortioners, unjust, whoremongers: but I kept chastity, poverty and obedience. Moreover I was far from the cares of this present life. I was only given to fasting, watching, praying, saying of Mass and such like. Notwithstanding in the meantime I fostered under this cloaked holiness, and trust in my own righteousness, continual mistrust, doubtfulness, fear, hatred and blasphemy against God. And this my righteousness was nothing else, but a stinking puddle and a pleasant kingdom of the Devil. For Satan loves such Saints and accounts 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 meantime notwithstanding wickedness, blindness, contempt of God, ignorance of the gospel, profanation of the sacraments, blaspheming and treading of Christ under foot, and abuse of all the benefits and gifts of God reign in them at the full. To conclude, such Saints are the bondslaves of Satan, and therefore are driven to speak, think, and do whatever he will, although outwardly they seem to excel all others in good works, in holiness and strictness of life.

Such were we under the Popedom: verily no less (if not more) contumelious and blasphemous against Christ and his Gospel than Paul himself, and especially 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 Hus was a cursed heretic, indeed and I accounted it a heinous offense, but once to think of him. And I would myself in defense of the Pope's authority have ministered fire and sword, for the burning and destroying of that heretic, and thought it a high service to God so to do. Therefore if you compare 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 ceremonies to be sins, that they affirm the same to be righteousness and a most acceptable sacrifice to God, indeed they adore them as matters of singular holiness, and through them do promise salvation to others, and also sell them for money, as things available to salvation.

This is then our goodly righteousness, this is our high merit which brings to us the knowledge of grace: 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 established quite contrary things. And the more holy we were, the more were we blinded, and the more did we worship the devil. There was not one of us, but he was a bloodsucker: if not in deed, yet in heart.

Verse 15. When it pleased God.

As though he would say: It is the alone and inestimable favor of God, that not only has he spared me so wicked and so cursed a wretch, such a blasphemer, a persecutor, and a rebel against God, but besides that also has given to 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, has not only pardoned our impieties and blasphemies, of his mere mercy for Christ's sake, but has also overwhelmed us with great benefits and spiritual gifts. But many of us are not only unthankful to God for this his inestimable grace, and as it is written (2 Peter 1) 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 corrupt it, and so become authors of new errors. The ends of these men are worse than the beginnings.

Verse 15. Which had separated me from my mother's womb.

This is a Hebrew phrase. As if he said: which had sanctified, ordained, prepared me. That is, God had appointed when I was yet in my mother's womb, that I should so rage against his church, and that afterwards he should mercifully call me back again from the midst of my cruelty and blasphemy 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 before the whole world.

Thus Paul cuts off all deserts, and gives 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 to 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 wish, think, nor do any good thing. Therefore this gift also came to me by the mere predestination and free mercy of God before I was yet born. Moreover, after I was born he supported me, being laden with innumerable and monstrous evils and iniquities. And that he might the more manifestly declare the unspeakable and inestimable greatness of his mercy towards me, he of his mere mercy forgave me my great and innumerable sins, and moreover replenished me with such plenty of his grace, that not only I myself should know what things are given to us in Christ, but that I should preach the same to others also. Such then were the deserts and merits of all men, and especially of those old dotards, who exercised themselves far above others in the stinking dunghills of man's righteousness.

Verse 15. And called me by his grace.

Mark the diligence of the Apostle. He called me (says he.) How? Was it for my pharisaical religion? Or for my blameless and holy life? For my prayers, fastings and works? No. Much less then for my blasphemies, persecutions, oppressions? How then? By his mere grace.

Verse 16. To reveal his Son in me.

You hear in this place, what manner of doctrine is given and committed to Paul: namely, the doctrine of the Gospel, which is the revelation of the Son of God. This is a doctrine quite contrary to the law, which reveals not the Son of God, but it shows forth sin, it terrifies the conscience, it reveals death, the wrath and judgment of God, and hell.

The Gospel then is such a doctrine, as admits no law. Now, he that in this case could rightly distinguish, would not seek the Gospel in the law, but would separate the Gospel as far from the law, as there is distance between heaven and earth. This difference in itself is easy, certain and plain, but to us it is hard, and almost not to be comprehended. For it is an easy matter to say, that the Gospel is nothing else but the revealing of the Son of God, or the knowledge of Jesus Christ: and that it is not the revealing of the law. But in the very agony and conflict of conscience, to hold this fast, and to practice it in deed, it is a hard matter, indeed to them also that are most exercised therein.

Now, if the Gospel be the revelation of the Son of God (as Paul defines it in this place), then surely it does not accuse, it does not frighten the conscience, it does not threaten death, it does not bring to despair, as the law does: but it is a doctrine concerning Christ, which is neither law, nor work, but our righteousness, wisdom, sanctification and redemption. Although this thing be more clear than the sunlight, yet notwithstanding the madness and blindness of the Papists has been so great, that of the Gospel they have made a law of charity, and of Christ a lawgiver, which should give more strict and heavy commandments than Moses himself. But the Gospel teaches 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 to us for his sake, and not for the works of the law, or for our righteousness sake. Of this inestimable treasure freely bestowed upon us, the Gospel properly preaches to us. Therefore 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 says in this place), first by the eternal word: then by the working of God's Spirit inwardly. The Gospel then 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 notwithstanding, that the outward word must go before. For Paul himself had no inward revelation until he had heard the outward word from heaven, which was this: Saul, Saul, why do you persecute me? First therefore he heard the outward word, then afterwards followed revelations, the knowledge of the word, faith, and the gifts of the Holy Ghost.

Verse 16. That I should preach him among the Gentiles.

It pleased God (says he) to reveal his Son 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 properly the Apostle of the Gentiles, albeit he preached Christ among the Jews also.

Paul comprehends here in few words (as he is wont) his whole divinity, which is to preach Christ 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 lawgiver. Thus he directs all his words against the false Apostles. As though he would say: O you Galatians, you have not heard the righteousness of the law, or of works to be taught by me: for this belongs to Moses and not to me Paul, being the Apostle of the Gentiles. For my office and ministry is to bring the gospel to you, and to show to you the same revelation which I myself have had. Therefore you ought to hear no teacher to teach 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 belongs to the Gentiles.

Verse 16. Immediately I communicated not with flesh and blood.

In that he makes mention here of flesh and blood, he speaks not of the Apostles. For by and by he adds: 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 revelation 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 Jerusalem, 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 necessary for him to have the outward sign and testimony of his calling. The same also writes Luke (Acts 9).

Verse 17. Neither came I to Jerusalem, to them that were Apostles before me, but went into Arabia, and turned again to Damascus.

That is, I went into Arabia before I saw the Apostles or consulted with them, and forthwith I took upon me the office of preaching among the Gentiles: for for that I was called, and had also received a revelation from God. He did not then receive 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. Therefore this whole place is a confutation of the false Apostles' argument, which they used against Paul: saying, that he was but a scholar and hearer of the Apostles, who lived after the law: moreover, that Paul himself also had lived according to the law, and therefore it was necessary that the Gentiles themselves should keep the law and be circumcised. To the end therefore that he might stop the mouths of these cavilers, he rehearses this long history. Before my conversion (says he) I learned not my gospel of the Apostles, nor of any other of the brethren that believed (for I persecuted extremely, not only this doctrine, but also the Church of God, and wasted it): neither after my conversion, for I preached straight away, not Moses with his law, but Jesus Christ at Damascus, consulting with no man, neither as yet having seen any of the Apostles.

Verse 18. Then after 3 years I came again to Jerusalem, to visit Peter, and stayed with him 15 days. And none other of the Apostles saw I, save James the Lord's brother.

Paul grants that he was with the Apostles, but not with all the Apostles. However he declares that he went up to Jerusalem to them, not commanded, but of his own accord: moreover, not to learn anything of them, but to see Peter. The same thing Luke also writes in the ninth chapter of Acts: that Barnabas led Paul to the Apostles, and declared to them, how he had seen the Lord in the way, and how he spoke to him: also how he had preached boldly at Damascus in the name of Jesus. This witness bears Barnabas of him. All his words therefore are so framed to the purpose, that they prove his gospel not to be of man. Indeed he grants 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 grants then that he was at Jerusalem with the Apostles: and this did the false Apostles truly report. He grants moreover that he had lived after the manner of the Jews, but yet only among the Jews. And this is it which he says in 1 Corinthians 9: when I was free from all men, I made myself servant to all men, that I might win the more. To the Jews 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 yields then that he was at Jerusalem with the Apostles, but he denies that he had learned his gospel of them. Also he denies that he was constrained to teach the gospel as the Apostles had prescribed. The whole effect then of this matter lies in this word, to see: I went (says 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 denies that he saw any of them.

But why does Paul repeat this so often, that he learned not his gospel of men, nor of the Apostles themselves? His purpose 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 repeats it so often. And if he had not prevailed herein, he could never have stopped the mouths of the false apostles. For thus they would have objected against him: We are as good as Paul: we are the disciples 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 boast, to affirm, and swear, that he learned not his gospel of 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 a necessary and holy pride he should vaunt of his vocation, and of the revelation of the Gospel made open to 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 doctrine: and to be short, the matter was concerning life and death everlasting. For if the pure and certain word of God be once taken away, there remains no more consolation, life, or salvation. The cause therefore why he recites these things, is to retain the Churches still in true doctrine, and not to maintain his own glory, as Porphyry and Julian do falsely slander him. His purpose is then 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, the very same Gospel that the Apostles had preached, by revelation from God, both in Damascus and Arabia, before he had seen any of the Apostles.

Verse 20. And now the things which I write to you, behold I witness before God, I lie not.

Therefore does he add an oath? Because he reports a history he is constrained to swear, to the end that the churches might believe him, and also that the false Apostles should not say: who knows whether Paul speaks the truth or no? Here you see that Paul the elect vessel of God was in so great contempt among his own Galatians, to whom he had preached, that it was necessary for him to swear that he spoke the truth. If this happened then to the Apostles, to have so mighty adversaries, that they dared despise them and accuse them of lying, what marvel is it, if the like at this day happen to us, which in no respect are worthy to be compared with the Apostles? He swears therefore in a matter (as it seems) of no weight, that he speaks the truth, namely that he stayed 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 which is said before. In like manner we swear after the example of Paul: God knows that we lie not, etc.

Verse 21. After that, I went into the coasts of Syria and Cilicia.

Syria and Cilicia are countries near situated together. This is it that he still goes 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.

Verse 22, 23. For I was unknown by face to the churches of Judea, which were in Christ. But they heard only some say, he which persecuted in times past, now preaches the faith which before he destroyed. And they glorified God.

This he adds 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, yes even of those which are in Judea. For the churches do witness, not only in Damascus, Arabia, Syria, and Cilicia, but also in Judea, that I have preached the same faith which I once withstood and persecuted. And they glorify 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. You therefore have the testimony, not only of the people of Damascus and of Arabia, but also of the whole Catholic or universal church in Judea.

The second thing Paul teaches here is a confirmation of our faith that Christ is truly God. Passages like this concerning the divinity of Christ must be gathered and marked carefully — not only as a defense against the Arians and other heretics past and future, but also to strengthen our own faith. For Satan will not fail to attack every article of our faith before we die. He is the most deadly enemy of faith, because he knows that faith is the victory that overcomes the world. Therefore it is vital for us to work at making our faith firm, and to allow it to grow and be strengthened through diligent and continuous engagement with the word and fervent prayer, so that we may be able to resist Satan.

That Christ is truly God is clearly shown by the fact that Paul attributes to Him the same things he attributes to the Father — namely, divine power: the giving of grace, the forgiveness of sins, peace of conscience, life, and victory over sin, death, the devil, and hell. It would not be lawful to do this — in fact it would be blasphemy — unless Christ were truly God, according to the word: "I will not give My glory to another." Furthermore, no one gives to others what he himself does not have. Since Christ gives grace, peace, and the Holy Spirit, and delivers from the power of the devil, from sin and death, it is certain that He possesses an infinite and divine power equal in every way to the power of the Father.

And when Christ gives grace and peace, He gives them not in the way the apostles gave and brought them to people through preaching the Gospel — He gives them as their author and creator. The Father creates and gives life, grace, peace, and all other good things. The Son creates and gives the very same things. To give grace, peace, and everlasting life, to forgive sins, to make righteous, to bring to life, to deliver from death and the devil — these are not the works of any creature but of the divine Majesty alone. Angels cannot create or give these things. Therefore these works belong solely to the glory of the sovereign Majesty, the maker of all things. Since Paul attributes to Christ the same power of creating and giving all these things equally with the Father, it necessarily follows that Christ is truly and essentially God.

Many such arguments appear in John, where it is proved and established from the works attributed equally to the Son and to the Father that the divinity of the Father and of the Son is one and the same. Therefore the gifts we receive from the Father and the gifts we receive from the Son are also one and the same. Otherwise Paul would have written differently — something like: "Grace from God the Father, and peace from our Lord Jesus Christ." But by joining them together, he attributes both grace and peace equally to the Son and to the Father. I urge you to note this carefully because it is a serious concern that, among so many errors and in the great variety and confusion of sects, there might arise new Arians, Eunomians, Macedonians, and similar heretics who could harm the churches with their subtlety.

Indeed, the Arians were sharp and clever men. They acknowledged that Christ has two natures and is called "God of very God" — but only in name. "Christ," they said, "is the most noble and perfect creature above the angels, through whom God afterward created heaven and earth and all other things." Muhammad also speaks respectfully of Christ. But all of this is nothing more than fine-sounding imagination and words pleasing and persuasive to human reason, by which these fanatical spirits deceive people who are not careful. Paul, however, speaks differently about Christ: "You are rooted and grounded in this belief — that Christ is not merely a perfect creature but truly God, who does the very same things that God the Father does." He has divine works, not of a creature but of the Creator — because He gives grace and peace, and to give them is to condemn sin, to conquer death, and to trample the devil underfoot. No angel can give these things. Since they are attributed to Christ, it necessarily follows that He is truly God by nature.

Verse 4. Who gave Himself for our sins.

Paul deals with the argument of this epistle in virtually every word. He has nothing on his lips but Christ, and therefore every word carries a fervor of spirit and life. Mark how well and purposefully he speaks. He does not say "who received our works at our hands," or "who accepted the sacrifices of Moses' law, religious observances, religious orders, masses, vows, and pilgrimages" — but who gave. What did He give? Not gold or silver, not animals or passover lambs, not an angel — but Himself. For what purpose? Not for a crown, not for a kingdom, not for our holiness or righteousness — but for our sins. These words are like thunderclaps from heaven against all kinds of human righteousness — as is also John's declaration: "Behold the Lamb of God, who takes away the sin of the world." Therefore we must attend carefully to every word of Paul and not take them lightly or pass over them hastily, for they are full of comfort and extraordinarily strengthen terrified consciences.

But how may we obtain forgiveness of our sins? Paul answers that the man who is called Jesus Christ the Son of God gave Himself for them. These are excellent and most comforting words, and they are the fulfillment of the promises of the old covenant — that our sins are taken away by no other means than the Son of God delivered to death. It is with such weapons as these that the Papacy must be destroyed, and all the false religions of the pagans — all works, all merits, and all superstitious ceremonies. For if our sins could be taken away by our own works, merits, and satisfactions, why would the Son of God need to be given for them? But since He was given for them, it follows that we cannot remove them by our own works.

Furthermore, this statement declares that our sins are so great, so infinite and overpowering, that it is impossible for the whole world to make satisfaction for even one of them. Surely the immensity of the ransom — Christ the Son of God, who gave Himself for our sins — makes sufficiently clear that we can neither pay for sin nor have mastery over it. The force and power of sin is set forth and magnified enormously by these words: who gave Himself for our sins. Therefore we must mark the infinite greatness of the price paid for sin — and then it will be plain that sin's power is so great that it could be dealt with by no other means than the giving of the Son of God. Whoever considers this well understands that this one word "sin" encompasses God's everlasting wrath and the entire kingdom of Satan, and that it is something more terrible than can be expressed — something that ought truly to move us and fill us with awe. But we are careless — we minimize sin and make nothing of it. Even when it brings the sting and torment of conscience, we still do not believe it is of such weight and force that it cannot be removed by some small work or act of merit on our part.

This statement therefore witnesses that all people are servants and slaves of sin, and — as Paul says elsewhere — are sold under sin (Romans 7:14). It also witnesses that sin is the most cruel and powerful tyrant over all people, one that cannot be overcome by the power of any creature, whether angels or humans — but only by the sovereign and infinite power of Jesus Christ, who gave Himself for it.

Moreover, this statement offers a remarkable comfort to the consciences of all who are terrified by the greatness of their sins. For though sin may be ever so unconquerable a tyrant, since Christ has overcome it through His death it cannot harm those who believe in Him. And if we arm ourselves with this belief and cling with all our hearts to this man Jesus Christ, light breaks in and clear judgment is given to us, so that we can most certainly and freely evaluate all kinds of religious life. For when we hear that sin is such an invincible tyrant, we immediately draw the necessary conclusion: What then are the papists, monks, nuns, priests, Muslims, Anabaptists, and all who trust in their works accomplishing, when they try to abolish and overcome sin by their own traditions, preparatory works, satisfactions, and so on? At once we judge all those movements to be wicked and destructive — for by them the glory of God and of Christ is not merely diminished but utterly taken away, and our own glory is set up and established in its place.

But weigh carefully every word of Paul, and mark especially this pronoun "our." The whole effect depends on applying the pronouns correctly — something that appears very often in Scripture, and in which there is always great force and power. It is easy enough to say and believe that Christ the Son of God was given for the sins of Peter, of Paul, and of other saints whom we regard as worthy of this grace. But it is very hard for you — who judge yourself unworthy of this grace — to say from your heart and truly believe that Christ was given for your own invincible, infinite, and terrible sins. Therefore in the abstract, without the personal pronoun, it is easy to extol and magnify the gift of Christ — that Christ was given for sins, for the sins of others who are worthy. But when it comes to applying this pronoun "our" to ourselves, our weak nature and human reason recoils. It dares not approach God or promise itself that so great a treasure could be freely given to it. And therefore it will not deal with God until it is first pure and clean of sin. So even when it reads or hears the words "who gave Himself for our sins," it does not apply the pronoun "our" to itself but to others who are worthy and holy. As for itself, it will wait until it has made itself worthy by its own works.

This is nothing other than human reason wishing that sin were not as powerful and serious as it truly is. From this attitude comes the behavior of the hypocrites who, being ignorant of Christ, though they feel the sting of sin, think they will be able to remove it easily enough by their good works and merits. Secretly in their hearts they wish that the words "who gave Himself for our sins" were spoken merely in humility, and that their sins were not truly real sins but trivial matters. In short, human reason would like to bring before God a pretend sinner — one who feels no fear and has no real sense of sin. It would bring to God one who is healthy, not one who needs a physician. And when it feels no sin, then it would believe that Christ was given for our sins.

The whole world is in this condition — especially those who wish to be counted more holy and devout than others, such as monks and all who try to justify themselves. These confess with their mouths that they are sinners and that they commit sins daily — however, not sins so great or so many that they cannot remove them by their own works. And beyond this, they actually intend to bring their righteousness and merits to Christ's judgment seat and demand the reward of eternal life from the judge's hand. Meanwhile, pretending great humility and not wishing to claim they are entirely free from sin, they manufacture certain minor sins, so that for the forgiveness of these they may pray with great devotion as the tax collector did: "God, be merciful to me a sinner" (Luke 18:11). To such people, Paul's words "for our sins" seem trivial and insignificant. They therefore neither understand them, nor in times of real temptation — when they feel the actual weight of sin — can they draw any comfort from them. They are left with nothing but complete despair.

This, then, is the chief knowledge and true wisdom of Christians: to hold as absolutely true, effective, and supremely important Paul's words that Christ was delivered to death not for our righteousness or holiness, but for our sins — and that these are real and actual sins, great, many, yes infinite and unconquerable. Therefore do not think of them as small and removable by your own works. Nor, if you feel crushed by the weight of your sins in life or in death, should you despair on account of their greatness. Instead, learn from Paul to believe that Christ was given not for pretend or counterfeit sins, nor for small ones, but for great and massive ones. Not for one or two, but for all. Not for sins already conquered — for no person, no angel, is capable of conquering the smallest sin — but for invincible sins. And unless you are found among those who say "our sins" — that is, those who hold this doctrine of faith, teach it, hear it, learn it, love it, and believe it — there is no salvation for you.

Therefore strive diligently to be able to say with firm confidence — not only when you are free from temptation, but also in the danger and conflict of death, when your conscience is terrified by the memory of your past sins and the devil attacks you with great force, trying to overwhelm you with heaps, floods, and whole seas of sins, to terrify you, to pull you away from Christ, and to drive you to despair — to be able to say at that moment: Christ the Son of God was given not for the righteous and holy but for the unrighteous and sinners. If I were righteous and without sin, I would have no need of Christ as my reconciler. Why then, O you wicked accusing spirit, do you try to make me look for holiness and righteousness in myself, when in truth I have nothing in me but sins — and the gravest sins at that? Not pretend or trivial sins, but sins against the first table: great unbelief, doubt, despair, contempt of God, hatred, ignorance, and blasphemy of God, ingratitude, misuse of God's name, neglecting, hating, and despising the word of God, and the like. And beyond these, carnal sins against the second table as well: failing to honor my parents, not obeying those in authority, coveting another man's possessions or wife, and so on — though these are lighter faults compared with the former. And even if I have not committed murder, fornication, theft, and such sins against the second table in outward act, I have committed them in heart. Therefore I am a transgressor of all God's commandments, and the number of my sins is so great that they cannot be counted — for I have sinned beyond the number of the sands of the sea.

Beyond this, Satan is such a cunning trickster that he can even turn my righteousness and good works into great sins. Since my sins are so heavy, so infinite, so terrible and unconquerable, and since my righteousness does me no good before God but only hinders me — for all these reasons Christ the Son of God was given to death, to put them away and to save me and all who believe. Here then lies the substance of eternal salvation — in taking these words as effective, true, and of the greatest importance. I do not say this lightly, for I have often proved it by experience, and I find daily how hard it is to believe — especially in the conflict of conscience — that Christ was given not for the holy, righteous, worthy, and His friends, but for wicked sinners who are unworthy and His enemies, who have deserved God's wrath and everlasting death.

Let us therefore arm our hearts with these and similar passages of Holy Scripture, so that we may answer the devil when he accuses us and says: "You are a sinner, and therefore you are damned" — answering in this way: "Because you say I am a sinner, I will be righteous and saved." "No," says the devil, "you will be damned." "No," I say, "for I fly to Christ, who gave Himself for my sins. Therefore, Satan, you will accomplish nothing against me by trying to terrify me with the greatness of my sins and plunge me into heaviness, distrust, despair, hatred, contempt, and blasphemy of God. Rather, by saying I am a sinner, you have given me armor and weapon against yourself, so that with your own sword I may cut your throat and trample you underfoot — for Christ died for sinners. Moreover, you yourself are preaching the glory of God to me. For you are reminding me of God's fatherly love toward me, a wretched and condemned sinner — He who so loved the world that He gave His only begotten Son, that whoever believes in Him might not perish but have everlasting life. And as often as you charge that I am a sinner, so often you remind me of the gift of Christ my Redeemer, upon whose shoulders, and not mine, all my sins lie. For the Lord has laid on Him the iniquity of us all. And again: For the transgression of His people He was stricken. Therefore when you accuse me of being a sinner, you do not terrify me — you comfort me beyond measure."

Whoever knows this one skill well will easily avoid all the devices and snares of the devil, who by putting a person in mind of his sins drives him to despair and destroys him — unless he resists with this skill and this heavenly wisdom, by which alone sin, death, and the devil are overcome. But the person who does not push aside the memory of his sin — who holds onto it and tortures himself with his own thoughts, either trying to help himself by his own strength and ingenuity, or waiting until his conscience becomes quiet on its own — falls into Satan's trap, miserable afflicts himself, and at last is overcome by the relentless pressure of temptation. For the devil will never stop accusing the conscience.

Against this temptation we must use Paul's words, in which he gives a true and excellent definition of Christ: Christ is the Son of God and of the virgin, delivered and put to death for our sins. If the devil offers any other definition of Christ, say: "That definition and the thing defined are false, and I will not accept it." I say this with good reason, for I know what moves me to urge so strongly that we learn to define Christ from Paul's own words. For Christ is no harsh exactor — He is the forgiver of the sins of the whole world. Therefore if you are a sinner — as indeed we all are — do not picture Christ on a rainbow as a judge, for that will terrify you and you will despair of His mercy. Instead, take hold of His true definition: Christ the Son of God and of the virgin is One who does not terrify, does not afflict, does not condemn us for sin, does not call us to account for our past evil life — but who gave Himself for our sins and with one sacrifice has put away the sins of the whole world, nailing them to the cross and completely removing them by Himself.

Learn this definition carefully, and especially practice this pronoun "our" until, by believing it, this one syllable swallows up all your sins. That is to say, know with certainty that Christ has taken away the sins not of certain people only, but of you — yes, of the whole world. Then let your sins not merely be sins in the abstract — let them be your own sins. Believe that Christ was given not only for other people's sins but for yours. Hold this firmly, and do not allow yourself by any means to be drawn away from this most sweet definition of Christ, which brings joy even to the angels in heaven — that Christ, by His proper and true definition, is no Moses, no lawgiver, no tyrant, but the Mediator for sins, the free giver of grace, righteousness, and life, who gave Himself not for our merits, holiness, righteousness, or godly life, but for our sins. It is true that Christ is also an interpreter of the law — but that is not His proper and principal office.

These things we know well enough in words and can speak of readily — but in practice, in the actual conflict, when the devil tries to obscure Christ and tear the word of grace out of our hearts, we find that we do not know them as well as we should. Whoever at that moment could truly define Christ — and see Him and magnify Him as his most sweet Savior and great High Priest rather than as a strict judge — this person would have overcome all evils and would already be in the kingdom of heaven. But to do this in the heat of the conflict is, of all things, the hardest. I speak from experience. For I know the devil's subtleties. At such times he does not only try to frighten us with the terror of the law — he also makes a massive beam out of the smallest splinter, that is, turns something that is no sin into something like hell, for he is remarkably skilled at aggravating sin and unsettling the conscience even in the middle of good works. He is also in the habit of frightening us by transforming himself into the very person of the Mediator. He will bring before us some passage of Scripture or some saying of Christ, then suddenly strike our hearts and present himself in such a way that we could swear it were Christ Himself whose words he quoted — leaving us stuck fast in that thought. And such is the subtlety of this enemy that he will not set before us the whole Christ, but only a piece of Him — namely that He is the Son of God and man born of the virgin. Then he immediately attaches something else: some saying of Christ with which He threatens impenitent sinners — such as that in Luke 13: "Unless you repent, you will all likewise perish." By poisoning the true definition of Christ in this way, he manages to make us believe we are dealing with Christ the true Mediator, while our troubled conscience actually feels and judges Him to be a tyrant and a judge. Thus, deceived by Satan, we easily lose that sweet vision of our High Priest and Savior Christ — and once it is lost, we flee from Him no less than from the devil himself.

This is why I urge you so earnestly to learn the true and proper definition of Christ from these words of Paul: who gave Himself for our sins. If He gave Himself to death for our sins, then without question He is no tyrant or judge who will condemn us for our sins. He is not one who casts down the afflicted but One who raises up the fallen — a merciful helper and comforter of the weary and brokenhearted. Otherwise Paul would be lying when he says who gave Himself for our sins. If I define Christ in this way, I define Him rightly and take hold of the true Christ and truly possess Him. I also leave aside curious speculations about the divine majesty and anchor myself to the humanity of Christ, and in this way truly come to know the will of God. Here there is no fear — only sweetness, joy, peace of conscience, and the like. And with this, a light is opened that shows me the true knowledge of God, of myself, of all creatures, and of all the corruption of the devil's kingdom. We are not teaching anything new — we are repeating and confirming old things that the apostles and all godly teachers before us have taught. Would to God we could teach and confirm them so thoroughly that they might rest not only on our lips but be deeply rooted in the bottom of our hearts — and especially that we might be able to call on them in the agony and conflict of death.

Verse 4. That He might deliver us from this present evil age.

In these words Paul also develops more fully the argument of this epistle. He calls the present age — everything that has been, is, and will be in this world — "this present evil age," to distinguish it from that everlasting world to come. He calls it evil because everything in this world is subject to the malice of the devil, who reigns over the whole world. For this reason the world is called the kingdom of the devil. There is nothing in this world but ignorance, contempt, blasphemy, and hatred of God, along with disobedience against all of God's words and works. We live in and under this kingdom of the world.

Here again you see that no one is able by his own works or strength to put away sin, because this present world is evil and — as Saint John says — lies in wickedness. As many as are in the world are therefore slaves of the devil, compelled to serve him and do everything at his pleasure. What good was it, then, to establish so many religious orders for the putting away of sins, to devise so many great and enormously demanding works, to wear hair shirts, to beat the body with whips until the blood flowed, to travel on pilgrimage to St. James in chains and the like? Even if you do all these things, this definitive verdict still stands against you: you are in this present evil age and not in the kingdom of Christ. And if you are not in the kingdom of Christ, then you certainly belong to the kingdom of Satan, which is this evil world. Therefore all gifts of body or mind that you possess — wisdom, righteousness, holiness, eloquence, power, beauty, riches — are only tools of hellish tyranny, and with all of them you are compelled to serve the devil and extend his kingdom.

With your wisdom you darken the wisdom and knowledge of Christ and lead people astray with your corrupt teaching, so that they cannot come to the grace and knowledge of Christ. You promote and praise your own righteousness and holiness, while you despise and condemn the righteousness of Christ — by which alone we are justified and brought to life — as wicked and devilish. In short, by your power you destroy the kingdom of Christ and abuse that power to uproot the Gospel, to persecute and kill the ministers of Christ, and to harm all who listen to them. Therefore if you are without Christ, your wisdom is double foolishness, and your righteousness is double sin and ungodliness — because it does not know the wisdom and righteousness of Christ, and moreover it darkens, hinders, blasphemes, and persecutes those very things. Paul is right, then, to call this world evil — for when it is at its best, it is at its worst. In religious, wise, and learned people the world appears at its best, and yet in them it is doubly evil. I pass over those gross vices against the second table — disobedience to parents and rulers, adultery, fornication, greed, theft, murder, and malice — in which the world is completely drowned. These are actually light faults compared to the wisdom and righteousness of the wicked, with which they fight against the first table. The white devil who drives men to commit spiritual sins and then lets them sell those sins as righteousness is far more dangerous than the black devil who drives them only to commit fleshly sins — sins that the world at least recognizes as sins.

By the words "that He might deliver us," Paul reveals what is at the heart of this epistle: that we need grace and Christ, and that no other creature — neither man nor angel — can deliver humanity out of this present evil age. For it belongs to the divine Majesty alone — not to any man or angel — to do what Christ has done: put away sin and deliver us from the tyranny and kingdom of the devil, that is, from this wicked world, which is an obedient servant and eager follower of the devil its god. Whatever that murderer and father of lies does or says, the world as his most loyal and obedient son diligently follows and carries out. Therefore the world is full of ignorance of God, hatred, lies, errors, blasphemy, contempt of God, and moreover of gross sins: murders, adulteries, fornications, thefts, robberies, and the like — because it follows its father the devil, who is a liar and murderer. And the more wise, righteous, and holy people are apart from Christ, the more harm they do to the Gospel. So we ourselves, when we were religious men in the Papacy before God enlightened us with the knowledge of His Gospel, were doubly wicked — and yet all under the outward appearance of true piety and holiness.

Let Paul's words stand as they are — true and effective, not dressed up or counterfeit: this present age is evil. Do not be impressed by the many excellent virtues appearing in great numbers of people, or by the great show of holiness in hypocrites. Instead, mark what Paul says, and from his words boldly and freely pronounce this verdict against the world: that the world with all its wisdom, power, and righteousness is the kingdom of the devil, out of which God alone is able to deliver us through His only begotten Son.

Therefore let us praise God the Father and give Him heartfelt thanks for this immeasurable mercy — that He has delivered us out of the kingdom of the devil, in which we were held captive, by His own Son, when it was impossible for us to do it by our own strength. And let us acknowledge with Paul that all our works and righteousness — with which we could not make the devil budge even a hair's breadth — are nothing but loss and garbage. Let us also cast underfoot and utterly reject all confidence in free will, all Pharisaical wisdom and righteousness, all religious orders, all masses, ceremonies, vows, fastings, and the like, as the most defiled rag and the most dangerous poison of the devil. On the contrary, let us exalt and magnify the glory of Christ, who by His death has delivered us not merely out of a world, but out of an evil world.

By the word "evil," Paul shows that the kingdom of the world — the devil's kingdom — is a kingdom of wickedness, ignorance, error, sin, death, blasphemy, despair, and everlasting damnation. On the other side, the kingdom of Christ is a kingdom of justice, light, grace, forgiveness of sins, peace, consolation, healing, and everlasting life — into which we have been transferred by our Lord Jesus Christ, to whom be glory forever and ever. Amen.

Verse 4. According to the will of God our Father.

Here Paul arranges every word so that each one fights against the false apostles on behalf of the article of justification. Christ, he says, has delivered us from this most wicked kingdom of the devil and the world. And He did this according to the will, good pleasure, and command of the Father. Therefore we are not delivered by our own will or effort, nor by our own wisdom or planning, but because God had mercy on us and loved us — as it is written elsewhere: "In this the love of God was revealed among us, not that we have loved God but that He loved us and sent His Son to be the atoning sacrifice for our sins." Our deliverance from this present evil world is purely by grace and not by any merit of our own. Paul is so abundant and so forceful in amplifying and exalting the grace of God that he directs every single word against the false apostles.

There is also another reason why Paul mentions the will of the Father here — which is made clear in many places in John's Gospel, where Christ, commending His office, calls us back to His Father's will, so that in His words and works we should look not so much at Him as at the Father. For Christ came into the world and took on human nature in order to become the sacrifice for the sins of the whole world, and so to reconcile us to God the Father — to declare to us alone that this was done through the good pleasure of His Father, so that by fixing our eyes on Christ we might be drawn and led straight to the Father.

For we must not think — as I have warned you before — that anything concerning God can be known to our salvation through curious prying into His majesty. Rather, it comes through taking hold of Christ, who according to the Father's will gave Himself to death for our sins. When you recognize this as the will of God in Christ, then wrath ceases, fear and trembling vanish, and God appears as nothing other than merciful — the One whose sovereign purpose was that His Son should die for us, so that we might live through Him. This knowledge makes the heart glad, so that it firmly believes God is not angry but loves us wretched sinners so much that He gave His only begotten Son for us. It is not for nothing, therefore, that Paul repeats so often and so insistently that Christ was given for our sins, and that this was done by the good will of the Father. In contrast, the curious prying into God's majesty and His dreadful judgments — reflecting on how He destroyed the whole world with the flood, how He destroyed Sodom, and similar things — is very dangerous, for it drives people to despair and casts them headlong into complete destruction, as I have shown before.

Verse 4. Of God and our Father.

The word "our" must be read with both nouns, so that the meaning is: of our God and of our Father. Then Christ's Father and our Father are one and the same. As Christ says to Mary Magdalene in John 20: "Go to My brothers and say to them: I am ascending to My Father and your Father, to My God and your God." Therefore God is our Father and our God — but through Christ. This is an apostolic turn of phrase and Paul's own style — not using fine or ornate words, but always purposeful, fitting, and full of burning zeal.

Verse 5. To whom be glory forever and ever.

The Hebrews were in the habit of weaving praise and thanksgiving into their writings. The apostles themselves, including Paul, followed this custom, as we see very often in his letters. The name of the Lord ought to be held in great reverence and never mentioned without praise and thanksgiving. To do so is itself a form of worship and service to God. Just as in worldly matters, when we mention the names of kings or princes we do so with some fitting gesture, reverence, and bowing of the knee — how much more when we speak of God ought we to bow the knee of our heart and name the name of God with thankfulness and great reverence.

Verse 6. I marvel.

Here you see how Paul handles the Galatians, who had fallen away and been led astray by the false apostles. He does not attack them at the outset with harsh and severe words, but deals with them in a very fatherly way — not only patiently bearing with their fall but in a sense even making excuses for it. Furthermore he shows a motherly tenderness toward them and speaks to them with great gentleness, yet in such a way that he still rebukes them — though with perfectly chosen and wisely measured words. In contrast, he is extremely heated and full of indignation against the false apostles who seduced them, laying the full fault at their door. And so, right at the opening of the epistle, he bursts out in plain thunder and lightning against them. "If anyone preaches any other gospel than the one you have received," he says, "let him be accursed." And later in chapter five he threatens condemnation on them: "He who troubles you will bear his judgment, whoever he may be." Moreover he curses them with terrible words, saying: "I wish those who are troubling you would mutilate themselves." These are dreadful thunderclaps against the righteousness of the flesh and of the law.

Paul could have handled the Galatians more harshly and attacked them more roughly, saying something like: "Shame on your apostasy. I am ashamed of you. Your ingratitude grieves me. I am angry with you." Or he could have cried out against them more dramatically: "O wicked world, O shameful dealings," and so on. But since his aim was to raise up the fallen and with fatherly care to call them back from their error to the purity of the Gospel, he set aside those harsh and cutting words — especially at the opening — and spoke to them most gently and mildly. For since he was going about to heal people who were wounded, it was not fitting to irritate their fresh wounds further by pressing a sharp and caustic remedy into them, which would harm rather than heal. Therefore of all the gentle and mild words available, he could not have chosen any better than this: "I marvel" — by which he signals both that he is grieved and that it displeases him that they have fallen away.

Paul is following here his own rule, which he gives later in chapter six: "Brothers, if anyone is caught in any transgression, you who are spiritual should restore him in a spirit of gentleness, keeping watch on yourself, lest you too be tempted." We must follow this same example, showing toward those who are misled the same affection that parents show toward their children — so that they may perceive our fatherly and motherly care toward them, and see that we seek not their destruction but their wellbeing. But as for the devil and his ministers — the originators of false doctrine and divisive movements — against them we should, following the example of the apostle, be intolerant, bold, sharp, and direct, detecting and condemning their false tricks and deceptions with all possible rigor and severity. So parents, when their child is bitten and hurt by a dog, direct their anger entirely at the dog — while the weeping child they comfort and speak to gently and soothingly.

The spirit in Paul is a remarkable craftsman in handling the afflicted consciences of those who have fallen. The pope, by contrast — being driven by a wicked spirit — breaks out violently like a tyrant and unleashes his thunderous pronouncements and curses against the miserable and troubled in conscience. This can be seen in his official decrees, and especially in that decree regarding the Lord's Supper. The bishops do no better. They do not teach the Gospel and are not concerned about the salvation of souls — they seek only authority and sovereignty over people, and everything they say and do is directed toward maintaining that. All the vainglorious scholars and teachers are affected in the same way.

Verse 6. So soon.

Here you see how Paul himself acknowledges that falling and straying in faith is an easy thing. On this account he warns Christians in another place: let him who thinks he stands take care that he does not fall. We prove every day by experience how hard it is for the human mind to grasp and hold a sure and steadfast faith, and with what great difficulty a sound congregation is built up for the Lord. A man may labor for ten years to get some small church properly and devoutly ordered — and when it is finally in order, some reckless person, an entirely unlearned fool who knows nothing but how to slander sincere preachers of the word, creeps in and in one moment overturns everything. Who would not be deeply troubled by such wickedness?

By God's grace we have established here at Wittenberg the pattern of a Christian congregation. The word is purely taught among us, the sacraments are rightly used, exhortations and prayers are made for all estates of life, and in short everything proceeds in good order. Some reckless spirit could quickly stop this happy progress of the Gospel and in a single moment overturn what we have built with great labor over many years. The same thing happened to Paul, God's chosen vessel. He had established the churches of Galatia with great care and effort — and yet hardly had he stepped out the door, so to speak, before the false apostles began overthrowing some of them, whose fall then caused great ruin throughout the Galatian churches. Such a sudden and great loss was undoubtedly more bitter to the apostle than death. Therefore let us watch carefully — each one first for himself, and then all teachers not only for themselves but for the whole church — so that we do not fall into temptation.

Since the church is such a tender and fragile thing, and is so easily overturned, we must watch alertly against these fanatical spirits. After hearing a few sermons or reading a few pages of Holy Scripture, they immediately set themselves up as masters and critics of all learners and teachers, against every proper authority. Many such people can be found today among tradesmen — bold and presumptuous people who have never been tested by temptation, have never learned to fear God, and have never had any real taste or experience of grace. Because they lack the Holy Spirit, they teach whatever pleases themselves and whatever appeals to the common crowd. The untrained masses, eager for something new, quickly attach themselves to such men. And even some who think they are well grounded in the doctrine of faith, and who have in some measure been tried by temptation, are led astray by them.

Since Paul therefore from his own experience can teach us that congregations won by great labor are easily and quickly overthrown, we ought with special vigilance to watch against the devil who ranges everywhere — lest he come while we sleep and sow weeds among the wheat. For however watchful and diligent the shepherds may be, the Christian flock is still in danger from Satan. Paul, as I said, had planted churches in Galatia with exceptional care and diligence — and yet he had scarcely set foot out the door before the false apostles had overturned some of them, whose fall afterward caused great ruin in the churches of Galatia. This sudden and devastating loss was without doubt more bitter to the apostle than death itself. Therefore let us watch carefully — each one first for himself, and then all teachers not only for themselves but for the whole church — so that we do not fall into temptation.

Verse 6. You are removed away.

Here again Paul uses not a harsh word but a most gentle one. He does not say "I marvel that you have slid back so soon" or "that you are so disobedient, fickle, inconstant, and ungrateful" — but that "you are so soon removed." As if to say: you are entirely victims here. For you have done no harm — you have suffered and received harm. Therefore, in order to call back those who have strayed, he blames those who did the removing rather than those who were removed — yet he also gently reproves the latter when he says they were removed. As if to say: "Although I embrace you with fatherly affection and know that you were deceived not by your own fault but by the fault of these false apostles, still I could wish that you had grown up a little more in the strength of sound doctrine. You did not hold firmly enough to the word. You did not root yourselves deeply enough in it — and that is why the slightest wind has carried you away." Jerome believed that Paul intended to play on the name of the Galatians by alluding to the Hebrew word galath, which means fallen or carried away. As if to say: you are true Galatians in both name and deed — fallen and removed. Some think that we Germans are descended from the Galatians. This may well be true. For we Germans are not much unlike them in temperament. I myself am compelled to wish my countrymen more steadfastness and constancy. In everything we do, we are intensely enthusiastic at the start — but once that first burst of feeling cools, we quickly grow slack. With the same impulsiveness with which we begin things, we abandon and utterly reject them.

At first, when the light of the Gospel began to appear after such great darkness of human traditions, many people were zealously devoted to godliness. They eagerly attended sermons and held the ministers of God's word in reverence. But now that the doctrine of godliness has been happily reformed, with such great increase of the word of God, many who previously seemed earnest disciples have become despisers and outright enemies. They have not only cast off their zeal for the word of God and contempt for its ministers, but also hate all sound learning and have become plain gluttons and pleasure-seekers — truly worthy to be compared to those foolish and inconstant Galatians.

Verse 6. From Him who called you in the grace of Christ.

This passage is somewhat ambiguous and therefore carries a double meaning. The first reading is: from that Christ who called you in grace. The second is: from Him — that is, from God — who called you in the grace of Christ. I prefer the first reading. For it pleases me that just as Paul a little earlier made Christ the Redeemer who by His death delivers us from this present evil age, and the giver of grace and peace equally with God the Father, so he should also make Him here the One who called us in grace. For Paul's chief purpose is to impress on our minds the gift of Christ, through whom we come to the Father.

There is also great force in the words "from Him who called us in grace." In them is also an implied contrast. As if to say: "How easily do you let yourselves be drawn away from Christ, who has called you — not as Moses did, into the law, works, sin, wrath, and condemnation, but entirely into grace." We make the same complaint as Paul today — that the blindness and stubbornness of people is alarming, in that no one will receive the doctrine of grace and salvation. Or if any do receive it, they quickly slide back and fall from it — even though it brings with it all good things, both spiritual and bodily: forgiveness of sins, true righteousness, peace of conscience, and everlasting life. Moreover it brings clear light and sound judgment concerning all kinds of doctrine and ways of life. It approves and upholds civil government, household government, and every way of life ordained and appointed by God. It uproots all doctrines of error, sedition, and confusion. It removes the fear of sin and death. In short, it exposes all the cunning schemes and works of the devil, and opens up to us the grace and love of God in Christ. What in the world causes people to hate this word — this glad news of everlasting comfort, grace, salvation, and eternal life — so bitterly, and to persecute it with such hellish fury?

Paul earlier called this present world evil and wicked — the kingdom of the devil. For if it were not so, it would acknowledge the grace and mercy of God. But since it is under the dominion of the devil, it recklessly and defiantly despises and persecutes these things, preferring darkness, error, and the devil's kingdom to the light, truth, and kingdom of Christ. And it does this not through ignorance or mistake, but through the malice of the devil. This is sufficiently clear from the fact that Christ the Son of God, by giving Himself to death for the sins of all people, has gained nothing from this perverse and ruined world except that it blasphemes Him for this immeasurable gift, persecutes His life-giving word, and would gladly nail Him to the cross again if it could. Therefore the world does not merely dwell in darkness — it is darkness itself, as it is written in the first chapter of John.

Paul therefore amplifies the words "from Christ who has called you," as if to say: "My preaching was not the harsh law of Moses, and I did not teach that you should be slaves under the yoke. Rather, I preached the pure doctrine of grace and freedom from the law, sin, death, the devil, and damnation — that is, that Christ has graciously called you in grace, so that you should be free people under Christ, not slaves under Moses. But Moses' disciples are exactly what you have become again through your false apostles, who by the law of Moses have called you not to grace but to wrath, to the hatred of God, to sin and death. But Christ's call brings grace and saving health. For those who are called by Him, instead of the law that produces sorrow, receive the glad news of the Gospel, and are transferred from God's wrath to His favor, from sin into righteousness, from death into life. And will you allow yourselves to be led — yes, so quickly and so easily — away from such a living fountain full of grace and life? If Moses brings people to God's wrath and sin through the law of God, where does the pope's own traditions lead them?" The other reading — that the Father calls us in the grace of Christ — is also good, but the former reading about Christ is more directly suited to comforting troubled consciences.

Verse 6. To another gospel.

Here we may learn to recognize the cunning tricks and subtleties of the devil. No heretic comes under the banner of error and the devil. The devil himself does not come in his own form as a devil — especially not that white devil we spoke of earlier. Even the black devil, who drives people to open wickedness, provides them with a cover to conceal the sin they commit or plan to commit. The murderer in his rage does not see that murder is as great and terrible a sin as it truly is, because he has a cover to hide it. Fornicators, thieves, greedy people, drunkards, and such others all have ways to flatter themselves and conceal their sins. So even the black devil always appears disguised and in costume in all his works and schemes. But in spiritual matters, where Satan comes out — not black but white, in the likeness of an angel or of God Himself — he surpasses all his other performances with the most cunning disguise and remarkable deception, and is in the habit of selling his most deadly poison as the doctrine of grace, as the word of God, as the Gospel of Christ. For this reason Paul calls the doctrine of the false apostles, Satan's ministers, a "gospel" — but says it with contempt. As if to say: you Galatians now have other evangelists and another gospel. My Gospel is now despised by you and is no longer held in honor among you.

From this it can easily be concluded that these false apostles had discredited Paul's Gospel among the Galatians, saying: "Paul indeed made a good beginning — but making a good beginning is not enough, for there remain yet many higher matters." As they say in Acts 15: it is not enough to believe in Christ or to be baptized — you must also be circumcised. "Unless you are circumcised after the custom of Moses, you cannot be saved." This is the same as saying: Christ is a good builder who has indeed begun a building, but He has not finished it — that must be done by Moses.

So today, when the fanatical Anabaptists and others cannot openly condemn us, they say: "These Lutherans have a spirit of timidity — they don't dare to freely and boldly declare the full truth and follow it through. They have indeed laid a foundation — they have taught faith in Christ well — but the beginning, middle, and end must be joined together. God has not given this to them, but has reserved it for us." In this way these perverse and devilish spirits promote and advance their own corrupt teachings, calling them the word of God, and so deceive many under the covering of God's name. For the devil does not want to appear ugly and black in his ministers — he wants to appear fair and white. And to appear so, he dresses all his words and works in the colors of truth and the name of God. From this has come the common German proverb: All mischief begins in God's name.

Let us therefore learn that this is one of the devil's special strategies: if he cannot harm by persecuting and destroying, he does it under the cover of correcting and building up. So today he persecutes us with force and the sword, hoping that once we are removed and destroyed, he can not merely obscure the Gospel but utterly overthrow it. But so far he has accomplished nothing by this method. He has slain many who steadfastly confessed our doctrine to be holy and heavenly — and through their blood, the church has not been destroyed but watered. Since he has gained nothing that way, he stirs up wicked spirits and ungodly teachers who at first approve of our doctrine and teach it with apparent agreement with us. But afterward they claim that it is our calling to teach only the first principles of Christian doctrine, while the deeper mysteries of Scripture have been revealed to them directly from above by God Himself — and that they have been called to open these mysteries to the world. This is how the devil hinders the progress of the Gospel on both sides — on the left by persecuting and killing, but even more on the right (as I said earlier) by building and correcting.

Therefore we must pray without ceasing, read Holy Scripture, and cling firmly to Christ and His holy word, so that we may overcome the devil's cunning and subtleties with which he attacks us on both sides. For we wrestle not against flesh and blood, but against rulers, against authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places.

Verse 7. Which is not another gospel, but there are some who trouble you.

Here again he excuses the Galatians and attacks the false apostles with great bitterness. As if to say: "You Galatians have been led to believe that the gospel you received from me is not the true and genuine gospel, and so you think you are doing well to receive the new gospel the false apostles are teaching, as though it were better than mine. I do not lay this fault so much on you as on those disturbers who trouble your consciences and pull you out of my hands." Here you see again how hot and forceful he is against these deceivers, and with what sharp words he portrays them — calling them troublers of the churches, who do nothing but lead astray and deceive countless poor consciences, causing terrible harm and ruin in the congregations. We are compelled to see this same great harm in our own day, to the great grief of our hearts, and yet we are no more able to remedy it than Paul was in his time.

This passage shows that the false apostles had accused Paul of being an imperfect apostle and a weak and mistaken preacher. Here in turn he calls them troublers of the churches and destroyers of the Gospel of Christ. So they condemned each other. The false apostles condemned Paul, and Paul in turn condemned the false apostles. This kind of contention and mutual condemnation has always existed in the church, especially when the doctrine of the Gospel has been flourishing — that is, wicked teachers persecute, condemn, and suppress the godly, while the godly in turn rebuke and condemn the wicked.

The papists and boastful spirits today hate us intensely and condemn our doctrine as wicked and mistaken. Moreover they scheme against our property and our lives. And we in turn, with a thorough hatred, reject and condemn their wicked and blasphemous doctrine. In the meantime the ordinary people are at a standstill, wavering back and forth, uncertain and unsure which way to lean or whom they may safely follow. This is because not everyone has been given the ability to judge Christianly in such great and weighty matters. But the end will show which side teaches truly, and which of them rightly condemns the other.

What is certain is this: we persecute no one, oppress no one, put no one to death, and our doctrine does not trouble people's consciences but delivers them from countless errors and the devil's snares. For the truth of this we have the testimony of many good people who give thanks to God because through our doctrine they have received sure and certain comfort for their consciences. Therefore, just as in Paul's time the trouble in the churches was not his fault but the fault of the false apostles — so today it is not our fault, but the fault of the Anabaptists and such fanatical spirits, that such great and widespread troubles exist in the church.

Mark this carefully: every teacher of works and the righteousness of the law is a troubler of the church and of people's consciences. And who would ever have believed that the pope, cardinals, bishops, monks, and that whole assembly of Satan — especially the founders of those holy religious orders, though God may by a miracle have saved some of them — were troublers of consciences? In truth they are far worse than those false apostles. For the false apostles taught that besides faith in Christ, the works of the law of God were also necessary for salvation. But the papists, setting aside faith, have taught human traditions and works not commanded by God but invented by themselves, contrary to the word of God — and they have not only made these equal to the word of God but have elevated them far above it. And the more holy a heretic appears outwardly, the more harm he does. For if the false apostles had not possessed notable gifts, great authority, and an appearance of holiness, and had not boasted of being Christ's ministers, the apostles' disciples, and sincere preachers of the Gospel, they could not so easily have undermined Paul's authority and led the Galatians astray.

The reason Paul attacks them so sharply — calling them troublers of the churches — is that besides faith in Christ, they taught that circumcision and the keeping of the law were necessary for salvation. Paul himself testifies to this in chapter five below. And Luke in Acts 15 records the same thing in these words: that certain people who came down from Judea taught the brothers, saying: "Unless you are circumcised according to the custom of Moses, you cannot be saved."

The false apostles therefore argued most earnestly and stubbornly that the law must be observed. The stubborn Jews immediately joined themselves to them and so afterward easily persuaded those who were not firmly grounded in the faith that Paul was not a sincere teacher, since he had no regard for the law but preached a doctrine that abolished and overthrew it. It seemed to them a very strange thing that the law of God should be entirely set aside, and that the Jews — who had always up to that time been counted the people of God, to whom the promises were made — should now be rejected. And it seemed stranger still that the Gentiles, being wicked idolaters, should attain this glory and dignity of being the people of God without circumcision, without the works of the law, by grace alone and faith in Christ.

The false apostles exploited all these things to the fullest, in order to stir up hatred of Paul among the Galatians. And to turn them more sharply against him, they said that he preached freedom from the law to the Gentiles in order to bring the law of God into contempt and utterly abolish it — contrary to the law of God, contrary to the custom of the Jewish nation, contrary to the example of the apostles, and contrary even to his own example. Therefore he should be avoided as an open blasphemer against God and a rebel against the entire commonwealth of the Jews. They said their own teaching should be followed instead, since besides preaching the Gospel rightly, they were the very disciples of the apostles — with whom Paul had never even associated. By this scheme they discredited and undermined Paul among the Galatians — and because of their perverse dealings, Paul is absolutely compelled with all his might to stand up against these false apostles, whom he boldly reproaches and condemns, calling them troublers of the churches and destroyers of the Gospel of Christ, as follows:

Verse 7. And intends to pervert the gospel of Christ.

That is to say, they do not merely intend to trouble you — they intend to utterly abolish and overthrow the Gospel of Christ. For these are the two things the devil busily pursues. First, he is not content with troubling and deceiving many through his false apostles — he also works through them to utterly overthrow the Gospel, and never rests until he has accomplished it. Yet the very people who pervert the Gospel are the least willing of all to hear that they are the devil's apostles. On the contrary, they glory above all others in the name of Christ and boast of being the most sincere preachers of the Gospel.

But because they mix the law and the Gospel together, they cannot help being perverters of the Gospel. For either Christ must remain and the law perish, or the law must remain and Christ perish — the two cannot agree and reign together in the conscience. Where the righteousness of the law rules, the righteousness of grace cannot rule. And where the righteousness of grace reigns, the righteousness of the law cannot reign — one of them must give way to the other. And if you cannot believe that God will forgive your sins for the sake of Christ, whom He sent into the world to be our High Priest — then how, I ask, will you believe that He will forgive them for the works of the law, which you have never been able to perform? Or for your own works, which — as you must admit — are such that it is impossible for them to stand before the judgment of God?

Therefore the doctrine of grace and the doctrine of the law cannot coexist. One must simply be rejected and set aside, and the other confirmed and established. For as Paul says here, to mix the one with the other is to overthrow the Gospel of Christ. And yet when it comes to debate, the larger side overcomes the better one. For Christ and His side are weak, and the Gospel is nothing but a foolish form of preaching. In contrast, the kingdom of the world and the devil who rules it are strong. And besides that, the wisdom and righteousness of the flesh have a fine appearance. So the righteousness of grace and faith is pushed aside, while the righteousness of the law and works is advanced and maintained. But this is our comfort: the devil with all his members cannot do what he would. He may trouble many, but he cannot overthrow the Gospel of Christ. Truth may be attacked and may be put in danger, but it cannot perish. It may be assailed, but it cannot be defeated — for the word of the Lord endures forever.

It may seem like a small thing to mix the law and the Gospel, faith and works together. But it does more harm than human reason can conceive. It does not merely cloud and darken the knowledge of grace — it also takes away Christ with all His benefits, and completely overthrows the Gospel, as Paul says in this place. The cause of this great evil is our flesh, which — being sunk in sins — sees no way out except by works, and therefore wants to live in the righteousness of the law and rest in confidence in its own works. It is therefore entirely ignorant of the doctrine of faith and grace, without which it is impossible for the conscience to find rest and quiet.

It also appears from Paul's words — "who intend to pervert the Gospel of Christ" — that the false apostles were exceptionally bold and shameless in opposing Paul with all their strength. Therefore Paul, filled with a spirit of zeal and fervor, and fully confident of the certainty of his calling, sets himself strongly against them and magnificently defends his ministry, saying:

Verse 8. But even if we or an angel from heaven should preach to you a gospel contrary to what we have preached to you, let him be accursed.

Here Paul hurls flames of fire, and his zeal is so intense that he nearly begins to curse even the angels. "Even if we ourselves," he says, "— even I, Timothy, Titus, and all who teach Christ purely along with me (I am not speaking of those who trouble consciences) — yes, even if an angel from heaven were to preach to you something different — I would rather have myself, my brothers, and even the very angels from heaven be accursed, than have my Gospel overthrown." This is indeed a passionate zeal — that he dares so boldly to place under the curse not only himself and his brothers but even an angel from heaven.

The Greek word anathema, in Hebrew herem, means something accursed, detestable, and set apart — having nothing to do with, no participation in, and no communion with God. So Joshua declared that the city of Jericho should be permanently under the curse and never rebuilt. And the last chapter of Leviticus states that nothing devoted — that is, set apart by vow from common use — shall be redeemed, but must die, whether man or beast. So God had ordained that Amalek and certain other cities, placed under the curse by God's own decree, should be utterly razed and destroyed. This then is Paul's meaning: I would rather that myself, my brothers, and even an angel from heaven be accursed, than that we or anyone else preach any gospel other than the one we have already preached. Paul puts himself under the curse first — for skilled craftsmen are accustomed to first find fault with themselves, so that they may afterward reprove others all the more freely and sharply.

Paul therefore concludes that there is no other Gospel besides the one he himself preached. But the Gospel he preached was not one he devised himself — it is the same Gospel God promised beforehand through His prophets in the Holy Scriptures (Romans 1). Therefore he declares himself and others — even an angel from heaven — to be assuredly under the curse if they teach anything contrary to this first Gospel. For the voice of the Gospel, once sent forth, will not be called back until the day of judgment.

Verse 9. As we said before, so I say again now: if anyone is preaching to you a gospel contrary to what you received, let him be accursed.

He repeats the very same thing, only changing the persons. Before, he placed himself, his brothers, and an angel from heaven under the curse. Here he says: if there is anyone else besides us who preaches to you any other gospel than what you received from us, let them also be accursed. So he plainly excommunicates and places under the curse all teachers everywhere — himself, his brothers, an angel, and beyond that all others without exception, namely the false teachers who are his adversaries. Here the apostle shows a remarkable intensity of spirit — daring to curse all teachers throughout the whole world and in heaven who pervert his Gospel and teach anything else. For all people must either believe the Gospel Paul preached, or they must be accursed and condemned. Would to God that this terrible sentence of the apostle might strike fear into the hearts of those who today seek to pervert Paul's Gospel — and of such people the world today, more's the pity, is full.

The change in persons here deserves to be noticed. Paul's words in the first curse are somewhat different from those in the second. In the first he says: "If we or an angel from heaven should preach to you a gospel contrary to what we have preached to you." In the second: "contrary to what you have received." He does this deliberately, lest the Galatians should say: "O Paul, we have not perverted the gospel you preached — we just did not understand you properly, but the teachers who came after you have now explained its true meaning." This, says Paul, he will not allow. They must not add to it or correct it. What you heard from me is the pure word of God — let that alone stand. I have no desire to be a different kind of teacher than I was, nor do I want you to be different disciples. Therefore if anyone comes to you preaching any other gospel than what you heard from me, or boasting that he will give you something better than what you received from me — let him and his hearers both be accursed.

The first two chapters contain little else but defenses of Paul's doctrine and refutations of errors. It is not until the end of chapter two that he at last begins to handle the article of justification. Nevertheless, this passage of Paul should warn us: all those who regard the pope as the judge of Holy Scripture are under the curse. This is what the pope's theologians have wickedly taught, standing on this argument: "The church has approved only four Gospels, therefore there are only four. If she had approved more, there would be more. Since the church could receive and approve as many Gospels as she wished, the church is therefore above the Gospel." A fine argument indeed. "I approve the Scripture, therefore I am above the Scripture." "John the Baptist acknowledged and confessed Christ and pointed to Him with his finger, therefore he is above Christ." "The church approves the Christian faith and doctrine, therefore the church is above them." For the overthrowing of this wicked and blasphemous doctrine against God, you have here a plain text like a thunderbolt, in which Paul places both himself and an angel from heaven, and all doctors on earth, and all other teachers and masters of every kind, under the authority of Scripture. For they are not to be masters, judges, or arbiters — only witnesses, disciples, and confessors of the church — whether it be the pope, Luther, Augustine, Paul, or an angel from heaven. No doctrine is to be taught or heard in the church besides the word of God — that is, Holy Scripture. Otherwise let both the teachers and hearers be accursed along with their doctrine.

Verse 10. For am I now seeking the approval of man, or of God?

These words are spoken with the same intensity as the ones before. As if to say: Am I, Paul, so unknown among you — I who have preached so openly in your churches? Are my bitter conflicts and so many fierce battles against the Jews still unknown to you? Surely my preaching, and all the great afflictions I have suffered, make it plainly evident whether I am seeking to please men or God. For everyone can see that by my preaching I have not only stirred up persecution against myself everywhere, but have also brought on myself the bitter hatred of my own nation and of all other people. I therefore make it plain enough that I seek through my preaching not the favor or approval of men, but to set forth the goodness and glory of God.

Neither do we — without any boasting — seek the favor of men through our doctrine. For we teach that all people are by nature wicked and children of wrath. We condemn human free will, human strength, wisdom, and righteousness, and all religion of our own devising. In short, we say that there is nothing in us that is able to deserve grace and the forgiveness of sins. Rather, we preach that we receive this grace through the free mercy of God alone, for Christ's sake. For in this way the heavens declare the glory of God and His works, condemning all people generally along with their works. This is certainly not preaching for the favor of people and the world. For the world can tolerate nothing less than hearing its wisdom, righteousness, religion, and power condemned. To speak against those mighty and glorious gifts the world prizes is not to flatter the world but to stir up its hatred and indignation. For if we speak against people or against anything that belongs to their glory, then cruel hatred, persecution, excommunication, murder, and condemnation must inevitably follow.

If then, says Paul, they can see other things clearly, why cannot they also see this — that I teach the things that are from God and not from men? That is, I seek no one's favor through my doctrine, but I set forth God's mercy offered to us in Christ. For if I were seeking the favor of men, I would not condemn their works. But since I do condemn men's works — that is, since I declare God's judgment from His word (of which I am a minister) against all people, showing that they are sinners, unrighteous, wicked, children of wrath, slaves of the devil, and condemned, and that they are not made righteous by works or by circumcision, but by grace alone and faith in Christ — I stir up against myself the deadly hatred of men. For there is nothing they can endure less than to be described this way. On the contrary, they want to be praised as wise, righteous, and holy. This, therefore, is sufficient proof that I am not teaching human doctrine. Christ speaks in the same way in John 7: "The world cannot hate you, but it hates Me because I testify about it that its works are evil" (John 7:7). And in John 3: "This is the judgment: the light has come into the world, and people loved the darkness rather than the light because their works were evil" (John 3:19).

That I teach what comes from God, says the apostle, is clear enough from this: that I preach the grace, goodness, and glory of God alone. Moreover, whoever says what his Lord and Master has commanded him, and glorifies not himself but the One whose messenger he is, brings and teaches the true word of God. I teach only what has been commanded me from above, and I glorify not myself but the One who sent me. Beyond that, I stir up against myself the wrath and indignation of both Jews and Gentiles. Therefore my doctrine is true, pure, certain, and from God — and there can be no other doctrine, still less any better one, than mine. Therefore any doctrine that does not teach as mine does — that all people are sinners and are justified by faith alone in Christ — must be false, wicked, blasphemous, accursed, and devilish. And the same is true of all who either teach such doctrine or receive it.

So we, along with Paul, boldly and confidently declare every doctrine that differs from ours to be accursed and abominable. For we do not seek through our preaching the praise of men or the favor of princes or bishops, but the favor of God alone, whose grace and mercy alone we preach, despising and rejecting everything that comes from ourselves. Whoever teaches any other gospel, or anything contrary to ours, we are bold to say is sent by the devil — let him be accursed.

Verse 10. Or am I seeking to please people?

That is: am I serving men or God? He always has the false apostles in view. These men, he says, must necessarily seek to please and flatter people, because by doing so they gain glory for themselves in the flesh. And moreover, because they will not endure men's hatred and persecution, they teach circumcision — simply to avoid the persecution of the cross of Christ, as he says in chapter five.

Today too you can find many who labor to please men, and in order to live in peace and bodily security they teach human doctrine — that is, wicked things — or else they approve the blasphemies and wicked opinions of the adversaries, against the word of God and against their own conscience, just to keep the favor of princes and bishops and to preserve their goods. But we, because we strive to please God and not men, stir up against ourselves the malice of the devil and of hell itself. We bear the reproaches and slanders of the world, death, and every kind of harm that can be done against us.

So Paul says here: I am not seeking to please men so that they will praise my doctrine and report me as an excellent teacher. I want only my doctrine to please God — and by this I make men my mortal enemies. I find this to be most true by experience: they repay me with disgrace, slander, imprisonment, and the sword. In contrast, the false apostles teach what comes from men — things that are pleasant and appealing to human reason — and they do so in order to live at ease and win the favor, goodwill, and praise of the people. And they find what they are looking for. They are praised and magnified by people. So Christ says in Matthew 6:2 that hypocrites do all things to be seen and praised by people. And in John 5:44 He sharply rebukes such people: "How can you believe, when you receive glory from one another and do not seek the glory that comes from the only God?" The things Paul has taught so far amount mainly to illustrations. Nevertheless he is earnest throughout in proving that his doctrine is genuine and sincere. Therefore he urges the Galatians not to abandon it for any other doctrine.

Verse 10. For if I were still trying to please man, I would not be a servant of Christ.

All of this is to be understood in relation to Paul's whole office and ministry — to show what a contrast there was between his former conduct under Jewish law and his present conduct under the Gospel. As if to say: Do you think I am still trying to please men, as I did in former days? He speaks similarly in chapter five: "If I am still preaching circumcision, why am I still being persecuted?" As if to say: Do you not see and hear of my daily conflicts, my great persecutions and afflictions? From the time I was converted and called to the office of apostleship, I have never taught human doctrine, and I have never sought to please men, but God only. That is: I seek through my ministry and doctrine not the praise and favor of men, but of God.

Here again it is worth noting how maliciously and craftily the false apostles worked to bring Paul into hatred among the Galatians. They pulled out of his preachings and writings certain apparent contradictions — as our adversaries today do from our books — and by this means tried to prove that he had taught contradictory things. On this basis they said no credit should be given to him, and that circumcision and the law ought to be kept. As evidence, they pointed to Paul's own example: he had circumcised Timothy according to the law, had purified himself with four other men in the temple at Jerusalem, and had shaved his head at Cenchrea. These critics assumed that Paul had done these things because he was compelled to by the authority and command of the apostles. In reality he had observed these practices as matters of indifference, accommodating the weakness of brothers who did not yet understand Christian freedom, so that they would not be offended. To their criticisms he responds: the matter itself makes sufficiently clear how true is what the false apostles fabricate against me to overthrow my Gospel and restore the law and circumcision. For if I were willing to preach the law and circumcision, and to commend the strength, power, and will of man, I would not be so hated by them — I would please them enormously.

Verses 11-12. For I would have you know, brothers, that the gospel that was preached by me is not man's gospel. For I did not receive it from any man, nor was I taught it, but I received it through a revelation of Jesus Christ.

Here is the main point of the whole matter — a refutation of his adversaries and a defense of his doctrine that extends to the end of chapter two. This is what he presses, this is what he stands on, and he confirms it with an oath: that he did not learn his Gospel from any human being, but received it by the revelation of Jesus Christ. He swears to it because he is compelled to do so — so that the Galatians may believe him, and also so that they will give no ear to the false apostles, whom he reproves as liars for having claimed that Paul learned and received his Gospel from the apostles.

When Paul says his Gospel is not man's gospel, he does not mean that it is not earthly — that would be obvious on its face, and the false apostles also boasted that their doctrine was not earthly but heavenly. He means that he did not learn his Gospel through the ministry of men or receive it by any earthly means — as all of us learn it either through the ministry of others or by some earthly means: some by hearing, some by reading, some by writing. He received it solely through the revelation of Jesus Christ. If anyone wishes to make a further distinction here, I have no objection. The apostle shows in passing that Christ is not only man, but both truly God and truly man, when he says that he received his Gospel not through man.

Paul received his Gospel on the road to Damascus, where Christ appeared to him and spoke with him. Afterward Christ also spoke with him in the temple at Jerusalem — but he received the Gospel on the road, as Luke records in Acts 9. "Rise," Christ said, "and go into the city, and you will be told what you must do." He did not tell him to go into the city to learn the Gospel from Ananias. Rather, Ananias was told to go and baptize Paul, to lay hands on him, to commit the ministry of the word to him, and to commend him to the church — not to teach him the Gospel, which Paul had already received (as he states here) through the revelation of Jesus Christ alone. Ananias himself confirms this, saying: "Brother Saul, the Lord Jesus who appeared to you on the road has sent me so that you may regain your sight." Therefore Paul did not receive his doctrine from Ananias. Having already been called, enlightened, and taught by Christ on the road, he was sent to Ananias so that he might also have the confirmation of human witnesses — that he had been called by God to preach the Gospel of Christ.

Paul was compelled to recount all of this to remove the slander of the false apostles, who labored to stir up hatred of him among the Galatians by saying that Paul was inferior to the disciples of the other apostles — who had received from the apostles what they taught and preserved, whose company they had enjoyed for a long time, and whom Paul himself had also received from, even though he now denied it. Why then, they asked, would anyone obey one who was their inferior rather than the authority of the apostles themselves, who were not only the original elders and teachers of the Galatians but of all the churches throughout the whole world?

This argument, which the false apostles built on the authority of the apostles, was strong and powerful — so powerful that the Galatians were suddenly overthrown by it, especially on this point. I would never have believed — had I not been taught by the examples of the churches of Galatia, of the Corinthians, and others — that those who had received the word of God with such joy at the beginning, among whom were many notable people, could be overthrown so quickly. O Lord God, what horrible and immeasurable harm even one single argument can easily do when it so pierces a person's conscience that — God's grace being withdrawn — he loses everything in a single moment. By this cunning pretense, then, the false apostles deceived the Galatians, who were not yet firmly established and grounded but still weak in faith.

Furthermore, the matter of justification is fragile — not in itself, for in itself it is most sure and certain — but as it pertains to us. I have good personal experience of this. I know in what dark hours I sometimes wrestle. I know how often I suddenly lose the light of the Gospel and of grace, as though thick, dark clouds have blocked them from me. In short, I know how slippery a place even those stand in who are well practiced and seem to have sure footing in matters of faith. We have good experience of this — we can teach it to others, and that is a reliable sign that we understand it. But when in the midst of actual conflict we need to use the Gospel — the word of grace, comfort, and life — the law, the word of wrath, heaviness, and death, comes rushing in ahead of the Gospel and begins to rage. The terrors it stirs up in the conscience are no less than the horrifying spectacle at Mount Sinai. So much so that even one passage of Scripture containing a threat of the law drowns and overwhelms all other consolations, and so shakes all our inner powers that we forget justification, grace, Christ, the Gospel — everything.

Therefore, as far as we are concerned, this is a very fragile matter — because we are fragile. Moreover, we have half of ourselves working against us: our reason, and all its powers. Beyond that, the flesh resists the spirit, and cannot firmly believe that God's promises are true. It therefore fights against the spirit and — as Paul says — holds it captive, so that it cannot believe as steadfastly as it would wish. This is why we continually teach that the knowledge of Christ and of faith is not a human achievement but purely the gift of God, who as He creates faith in us also preserves it. And just as He first gives faith through the word, so afterward He exercises, increases, strengthens, and perfects it in us by the word. Therefore the greatest service a person can render to God, and the true Sabbath of sabbaths, is to exercise himself in true godliness — to read and hear the word diligently. Conversely, nothing is more dangerous than to grow weary of the word. The person who has grown so lukewarm that he thinks he already knows enough, and begins little by little to lose his appetite for the word, has lost Christ and the Gospel. What he thinks he knows, he holds only as a bare opinion. He is like the man James describes who looks at his face in a mirror, then goes away and immediately forgets what he looks like.

Therefore let every faithful person labor and strive with all diligence to learn and to keep this doctrine. To that end, let him use humble and heartfelt prayer, together with continual study and meditation on the word. And however much we strive, we will always have enough to keep us occupied. For our enemies are not small — they are strong and mighty and in constant war against us: 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 stops tempting us inwardly through his fiery darts and outwardly through his false apostles, seeking to overthrow, if not all of us, at least most of us.

This argument of the false apostles, then, had a fine appearance and seemed very powerful. The same kind of argument moves many people today: the apostles taught this, the holy fathers and their successors taught this, the church believes and teaches this, and besides, it is impossible that Christ would allow His church to err for such a long time. "Are you alone wiser than so many holy men? Wiser than the whole church?" In this manner the devil, transformed into an angel of light, attacks us craftily today through certain poisonous hypocrites who say: "We have no use for the pope, or for those bishops who are such persecutors and contemners of God's word. We also detest the hypocrisy and deceitfulness of monks and the like. But we want the authority of the holy church to remain unquestioned. The church has believed and taught this for a long time. So have all the doctors of the early church — holy men, older and more learned than you. Who are you, to dare to disagree with all of them and bring us a contrary doctrine?" When Satan reasons this way in league with the flesh and human reason, the conscience is terrified and utterly despairs — unless you resolutely come back to yourself and say: Whether it be Cyprian, Ambrose, Augustine, Peter, Paul, John, or even an angel from heaven that teaches otherwise — this I know with certainty: I teach not the things of men, but of God. That is, I give all things to God and nothing to man.

When I first undertook the defense of the Gospel, I remember that Doctor Staupitz, a worthy man, said to me: "This pleases me well — the doctrine you preach gives all glory and everything else to God alone, and nothing to man. For God cannot be given too much glory, goodness, mercy, and the like." That word greatly comforted and strengthened me at the time. And it is true: the doctrine of the Gospel takes from people all glory, wisdom, righteousness, and the like, and gives them to the Creator alone, who made all things from nothing. We can also more safely give too much to God than to man. For in this matter I may boldly say: Even if the church, Augustine and other doctors, Peter and Apollo, yes even an angel from heaven teach a contrary doctrine — my doctrine is one that sets forth and preaches the grace and glory of God alone, and in the matter of salvation condemns the righteousness and wisdom of all people. In this I cannot be in error, because I am giving to both God and man exactly what truly and properly belongs to each.

But you will say: the church is holy, the fathers are holy. That is true. Yet even though the church is holy, it is still compelled to pray: "Forgive us our trespasses." And though the fathers are holy, they are still saved through the forgiveness of sins. Therefore neither I, nor the church, nor the fathers, nor the apostles, nor even an angel from heaven should be believed if we teach anything contrary to the word of God. Let the word of God abide forever. Otherwise this argument of the false apostles would have powerfully overcome Paul's doctrine. For it was indeed a great thing — a very great thing — to set before the Galatians the whole church with the company of all the apostles against Paul alone, who was newly arisen and held little authority. This was therefore a strong argument and a forceful conclusion. For no one willingly admits that the church errs — and yet it must be said that she errs if she teaches anything beyond or contrary to the word of God.

Peter, the chief of the apostles, taught both by life and by doctrine something beyond the word of God — therefore he erred and was deceived. Paul did not overlook that error — though it appeared to be a minor one — because he saw it would harm the whole church. He opposed Peter to his face, because he was not walking in line with the truth of the Gospel. Therefore neither the church, nor Peter, nor the apostles, nor angels from heaven should be listened to unless they bring and teach the pure word of God.

This argument even today causes no small difficulty for our cause. For if we may not believe the pope, nor the fathers, nor Luther, nor anyone else unless they teach us the pure word of God — then whom shall we believe? Who in the meantime will certify our consciences which side teaches the pure word of God — we or our adversaries? For they too boast that they have the pure word of God and teach it. We do not believe the papists because they do not teach the word of God, nor can they. In turn, they hate us most bitterly and persecute us as the most pestilent heretics and deceivers of the people. What is to be done in such a case? Should every fanatical spirit be free to teach whatever he wishes, since the world can neither receive nor endure our doctrine? For though we glory with Paul that we teach the pure Gospel of Christ — to which not only the emperor, pope, and the whole world ought to give credit, but ought gladly and thankfully to receive and embrace it, diligently providing for its teaching in every place, and holding accursed anyone who teaches the contrary, whether pope, apostle, or angel from heaven — yet we gain nothing by this, but are compelled to hear that our glorying is not only vain, rash, and arrogant, but devilish and full of blasphemy. But if we lower ourselves and yield to the fury of our adversaries, then both the papists and Anabaptists grow bold. The Anabaptists will boast that they are bringing and teaching something strange that the world has never heard before. The papists will reestablish and confirm their old abominations. Therefore let every person be absolutely certain of his calling and doctrine, so that he may boldly say with Paul: "Even if we or an angel from heaven should preach to you a gospel contrary to what we preached to you, let him be accursed."

Verse 13. For you have heard of my former life in Judaism, how I persecuted the church of God violently and tried to destroy it. And I was advancing in Judaism beyond many of my own age among my people.

This passage contains no exceptional doctrine. Nevertheless, Paul cites his own example, saying: I defended the observances of the Pharisees and the law more stubbornly than you or any of your false teachers. Therefore, if the righteousness of the law had been worth anything, I would not have turned away from it. Before I knew Christ, I so pursued it and advanced in it that I surpassed many of my contemporaries among my own people. I was so zealous in defending it that I persecuted the church of God violently and tried to destroy it. Having received authority from the chief priests, I threw many into prison, I voted for their execution, and I punished them throughout all the synagogues and tried to make them blaspheme — and in such a rage against them I pursued them even to foreign cities.

Verse 14. And I was extremely zealous for the traditions of my fathers.

He is not referring here to the Pharisaical or merely human traditions as "the traditions of my fathers," since he is not dealing with Pharisaical traditions here but with a far weightier matter. He calls the holy law of Moses itself his fathers' traditions — that is, the heritage received and handed down from the fathers. For this law, he says, I was most zealous when I was in Judaism. He speaks the same way to the Philippians: "As to the law, a Pharisee; as to zeal, a persecutor of the church; as to righteousness under the law, blameless" (Philippians 3:5-6). As if to say: In this I can boast, and compare myself with the whole nation of the Jews — yes, with the best and holiest of all those who are of the circumcision. Let them show me, if they can, a more zealous and earnest defender of the law of Moses than I have been.

This, O Galatians, ought to have kept you from believing these deceivers who make such a great show of the righteousness of the law. For if there were any reason to glory in the righteousness of the law, I have far more reason than any other.

In the same way I can speak of myself: before I was enlightened with the knowledge of the Gospel, I was as zealous for the papistical laws and the traditions of the fathers as anyone could be, most earnestly maintaining and defending them as holy and necessary for salvation. I also did my utmost to observe and keep them personally as fully as possible, punishing my poor body with fasting, vigils, prayer, and other exercises — more than all those who now so bitterly hate and persecute me because I have taken away the glory of their self-justification. I was so diligent and scrupulous in observing all of this that I imposed on my body more than it could safely bear. I honored the pope purely out of conscience and with full sincerity, not seeking prebends, promotions, or incomes. Whatever I did, I did with a simple heart, from genuine zeal, and for the glory of God. But those things that were once my gain I now count, with Paul, as loss compared to the surpassing worth of knowing Christ Jesus my Lord. Our adversaries — who are idle souls, tried by no temptations — do not believe that I and many others have endured these things. I am speaking of those who with great longing sought peace and quiet of conscience, which in that darkness it was impossible for them to find.

Verses 15-17. But when He who had set me apart before I was born and called me by His grace was pleased to reveal His Son to me, in order that I might preach Him among the Gentiles, I did not immediately consult with anyone; nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia and returned again to Damascus.

This is Paul's first journey. He testifies here that immediately after being called by the grace of God to preach Christ among the Gentiles, he went into Arabia without consulting any man — going directly to the work to which he had been called. This passage witnesses by whom he was taught and by what means he came to the knowledge of the Gospel and to his apostleship. "When it pleased God," he says — as if to say: I did not deserve it. My zeal for the law of God was without wisdom, and in fact this foolish and wicked zeal — God permitting it — drove me headlong into increasingly abominable and terrible sins. I persecuted the church of God. I was an enemy of Christ. I blasphemed His Gospel. In short, I was responsible for the shedding of much innocent blood. That was what I had earned. In the middle of this terrible rage I was called to so great and immeasurable grace. Was it because of this outrageous cruelty? By no means. Rather, the abundant grace of God — who calls and shows mercy to whomever He will — forgave and pardoned me all these blasphemies. And for these my terrible sins, which I then thought were perfect righteousness and an acceptable service to God, He gave me His grace, the knowledge of His truth, and called me to be an apostle.

We too have come to the knowledge of grace through the very same merits. In my monkish life I crucified Christ daily and blasphemed God through the false faith in which I continually lived. Outwardly I was not like other people — not a swindler, unjust, or sexually immoral. I kept chastity, poverty, and obedience. I was free from the concerns of ordinary life. I devoted myself entirely to fasting, vigils, prayer, the saying of Mass, and the like. Yet all the while I was fostering under this pretended holiness and trust in my own righteousness: continual mistrust, doubt, fear, hatred, and blasphemy against God. And my righteousness was nothing but a foul swamp and a pleasant kingdom of the devil. For Satan loves such saints and counts them as his dear darlings — those who destroy their own bodies and souls and cut themselves off from all the blessings of God's gifts. Meanwhile, wickedness, blindness, contempt of God, ignorance of the Gospel, profanation of the sacraments, blasphemy, trampling on Christ, and abuse of all God's gifts and benefits reign in them to the full. In short, such saints are the slaves of Satan, and are therefore driven to speak, think, and do whatever he wills — though outwardly they appear to surpass all others in good works, holiness, and strict living.

Such were we under the Papacy — truly no less contemptuous and blasphemous against Christ and His Gospel than Paul himself was, and I especially. For I so highly regarded the pope's authority that to disagree with him in even the smallest point seemed to me a sin worthy of eternal death. That wicked opinion caused me to think that John Hus was a cursed heretic, and I considered it a serious offense even to think favorably of him. I would have personally supplied fire and sword to burn and destroy that heretic in defense of the pope's authority, and would have thought it the highest service to God to do so. Therefore, if you compare tax collectors and prostitutes with these holy hypocrites, they are not nearly so evil. For when such sinners offend, they have a troubled conscience and do not justify their wicked deeds. But these men are so far from acknowledging their abominations, idolatries, and corrupt invented ceremonies as sins, that they actually declare them to be righteousness and a most acceptable sacrifice to God. They venerate them as extraordinary acts of holiness, promise others salvation through them, and even sell them as things that contribute to salvation.

This then is our fine righteousness and lofty merit that brought us to the knowledge of grace — that we so dreadfully and so diabolically persecuted, blasphemed, trampled on, and condemned God, Christ, the Gospel, faith, the sacraments, all godly people, and the true worship of God, while teaching and establishing the very opposite of all these. And the more holy we were, the more blinded we were, and the more we worshiped the devil. There was not one of us who was not a bloodthirsty person — if not in deed, then in heart.

Verse 15. When it pleased God.

As if to say: It is the sole and immeasurable favor of God that He has not only spared me — so wicked and cursed a wretch, a blasphemer, a persecutor, and a rebel against God — but has also given me the knowledge of salvation, His Spirit, Christ His Son, the office of apostle, and everlasting life. So God, looking upon us as equally guilty in similar sins, has not only pardoned our wickedness and blasphemies out of pure mercy for Christ's sake, but has also overwhelmed us with great gifts and spiritual blessings. But many of us are not only ungrateful to God for this immeasurable grace — and as it is written in 2 Peter 1, have forgotten the cleansing of their former sins — but they have also opened a window to the devil again: they begin to despise His word, and many corrupt it, and so become the originators of new errors. The ends of such people are worse than their beginnings.

Verse 15. Who had set me apart before I was born.

This is a Hebrew expression. It means: who had set apart, ordained, and prepared me. That is, when I was still in my mother's womb, God had appointed that I would rage against His church in this way, and that afterward He would mercifully call me back from the midst of my cruelty and blasphemy by pure grace into the way of truth and salvation. In short, before I was born I was already an apostle in the sight of God — and when the time came, I was publicly revealed as an apostle before the whole world.

Thus Paul cuts off all personal merit and gives all glory to God, and to himself all shame and failure. As if to say: Every gift, great and small, spiritual and physical, that God purposed to give me — and every good thing I would ever do throughout my entire life — God had already appointed when I was still in my mother's womb, when I could not will, think, or do any good thing. Therefore this gift too came to me by pure predestination and free mercy before I was born. After I was born He sustained me, burdened as I was with countless monstrous evils and iniquities. And to declare more openly the unspeakable and immeasurable greatness of His mercy toward me, He in pure mercy forgave me my great and countless sins, and moreover flooded me with such an abundance of His grace that not only would I myself know what things are given to us in Christ, but I would also preach these things to others. Such then were the merits of all people — and especially of those hardened old men who exercised themselves above all others in the foul swamp of human righteousness.

Verse 15. And called me by His grace.

Notice how carefully the apostle speaks. "He called me," he says. How? Was it for my Pharisaical religion? For my blameless and holy life? For my prayers, fastings, and works? No. Still less for my blasphemies, persecutions, and violences. How then? By His pure grace.

Verse 16. To reveal His Son to me.

Here you hear what kind of doctrine was given and entrusted to Paul: namely, the doctrine of the Gospel, which is the revelation of the Son of God. This is a doctrine entirely contrary to the law, which reveals not the Son of God but exposes sin, terrifies the conscience, reveals death, the wrath and judgment of God, and hell.

The Gospel then is a doctrine that admits no law alongside it. Whoever could rightly distinguish here would not look for the Gospel in the law, but would separate the Gospel from the law as widely as heaven is from earth. In itself this distinction is easy, sure, and plain — but for us it is hard and nearly impossible to grasp. It is easy enough to say that the Gospel is nothing other than the revelation of the Son of God, or the knowledge of Jesus Christ — and that it is not the revelation of the law. But to hold fast to this in the actual agony and conflict of conscience and put it into practice — that is a hard thing, and hard even for the most experienced.

Now, if the Gospel is the revelation of the Son of God — as Paul defines it in this passage — then it surely does not accuse, does not frighten the conscience, does not threaten death, does not lead to despair, as the law does. It is a doctrine about Christ, which is neither law nor work, but our righteousness, wisdom, sanctification, and redemption. Though this is clearer than sunlight, yet the madness and blindness of the papists has been so great that they made the Gospel into a law of love, and Christ into a lawgiver who imposed stricter and heavier commandments than Moses himself. But the Gospel teaches that Christ did not come to set forth a new law and give commands about how to live. He came so that He might be offered up as the sacrifice for the sins of the whole world, and so that our sins would be forgiven and everlasting life given to us for His sake — not for the works of the law or for our own righteousness. Of this immeasurable treasure freely given to us, the Gospel properly and specifically preaches. Therefore it is a kind of doctrine not learned or acquired by any human study, effort, or wisdom, nor yet by the law of God, but revealed by God Himself (as Paul says here) — first by the eternal word, and then by the inward working of God's Spirit. The Gospel is a divine word that came down from heaven and is revealed by the Holy Spirit, who was also sent for this purpose. Yet the outward word must come first. For Paul himself had no inward revelation until he had heard the outward word from heaven: "Saul, Saul, why are you persecuting Me?" First, therefore, came the outward word — then followed revelations, the knowledge of the word, faith, and the gifts of the Holy Spirit.

Verse 16. That I might preach Him among the Gentiles.

It pleased God, he says, to reveal His Son to me. For what purpose? Not only so that I myself would believe in the Son of God, but also so that I would preach Him among the Gentiles. And why not among the Jews? Here we see clearly that Paul is properly the apostle to the Gentiles — even though he also preached Christ among the Jews.

Paul here sums up his whole theology in a few words — as is his custom — which is: to preach Christ among the Gentiles. As if to say: I will not burden the Gentiles with the law, because I am the apostle and evangelist of the Gentiles, not their lawgiver. Everything he says is thus directed against the false apostles. As if to say: O Galatians, you never heard me teaching the righteousness of the law or of works — that belongs to Moses, not to me Paul, the apostle to the Gentiles. My office and ministry is to bring the Gospel to you and to show you the same revelation that I myself received. Therefore you should hear no teacher who teaches the law. For among the Gentiles it is not the law that is 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 belongs to the Gentiles.

Verse 16. I did not immediately consult with anyone.

When Paul mentions "flesh and blood" here, he is not referring to the apostles — because he immediately adds: "nor did I go up to Jerusalem to those who were apostles before me." Paul's meaning is that after he had received the revelation of the Gospel from Christ, he consulted no one in Damascus, and still less did he look to anyone to teach him the Gospel. Nor did he go to Jerusalem, to Peter and the other apostles, to learn the Gospel from them. Instead he straightaway preached Jesus Christ in Damascus, where he received baptism and the laying on of hands from Ananias — for it was necessary that he have an outward sign and testimony of his calling. Luke records the same thing in Acts 9.

Verse 17. Nor did I go up to Jerusalem to those who were apostles before me, but I went away into Arabia and returned again to Damascus.

That is: I went into Arabia before I had seen the apostles or consulted with them, and immediately I took up the work of preaching among the Gentiles, for that was what I had been called to do, and I had received a revelation from God for that purpose. He did not receive his Gospel from any person, nor from the apostles themselves — he was content with his heavenly calling and with the revelation of Jesus Christ alone. This entire passage is therefore a refutation of the false apostles' argument against Paul. They had said that he was merely a student and pupil of the apostles, who lived according to the law. Moreover, they said, Paul himself had also lived according to the law — and therefore the Gentiles must keep the law and be circumcised. In order to silence these critics, he recounts this detailed history. Before my conversion, he says, I did not learn my Gospel from the apostles or from any of the believing brothers — on the contrary, I was violently persecuting not only this doctrine but also the church of God and trying to destroy it. Nor did I learn it after my conversion — for I preached immediately, not Moses with his law, but Jesus Christ, at Damascus, consulting no one and not yet having seen any of the apostles.

Verse 18. Then after three years I went up to Jerusalem to visit Cephas and remained with him fifteen days. But I saw none of the other apostles except James the Lord's brother.

Paul acknowledges that he was with the apostles — but not with all of them. He makes clear, moreover, that he went up to Jerusalem on his own initiative, not under anyone's orders, and not to learn anything from them, but simply to visit Peter. Luke records the same in Acts 9: that Barnabas brought Paul to the apostles and told them how Paul had seen the Lord on the road and how He had spoken to him — and also how Paul had preached boldly at Damascus in the name of Jesus. This is Barnabas's testimony on his behalf. Everything Paul says here is carefully arranged to prove that his Gospel was not from man. He does grant that he had seen Peter and James the Lord's brother — but none of the other apostles. And he learned nothing from the two he did see.

He grants that he was at Jerusalem with the apostles — and this is what the false apostles truly reported. He also grants that he had lived according to Jewish custom — but only when among Jews. This is what he says in 1 Corinthians 9: "Though I am free from all, I have made myself a servant to all, that I might win more. To the Jews I became as a Jew, in order to win Jews" — and he became all things to all people, that by all means he might save some. He concedes, then, that he was at Jerusalem with the apostles, but he denies that he learned his Gospel from them. He also denies that he was compelled to teach the Gospel according to their prescription. The whole weight of this account rests on the word "to visit" — "I went," he says, "to visit Peter, not to learn from him." Therefore Peter is not my master, nor is James. And as for the other apostles, he flatly denies having seen any of them.

But why does Paul repeat so often that he did not learn his Gospel from men or from the apostles themselves? His purpose is to persuade the churches of Galatia, which had been led away by the false apostles, and to remove every doubt that his Gospel is the true word of God — which is why he repeats it so often. If he could not establish this, he could never silence the false apostles. For they would have objected: "We are as good as Paul. We are disciples of the apostles just as he is. Moreover, he is but one man alone and we are many — therefore we exceed him in both authority and number."

Here Paul was compelled to boast, affirm, and swear that he did not learn his Gospel from any human being, nor receive it from the apostles themselves. For his ministry was in great danger, as were all the churches for which he had served as their chief pastor and teacher. The necessity of his ministry and of all the churches required that with a necessary and holy boldness he declare his calling and the revelation of the Gospel made to him by Christ, so that their consciences might be thoroughly persuaded that his doctrine was the true word of God. Paul had a weighty task before him: to keep all the churches in Galatia in sound doctrine. In short, the matter at stake was eternal life and eternal death. For once the pure and certain word of God is taken away, there remains no further comfort, life, or salvation. The reason he recounts all of this, therefore, is to retain the churches in true doctrine — not to defend his own glory, as Porphyry and Julian falsely slander him. His purpose is to show by this historical account that he received his Gospel from no man; and moreover that he preached for a period of three or four years the very same Gospel the apostles preached — by revelation from God — both in Damascus and Arabia, before he had ever seen any of the apostles.

Verse 20. And in what I am writing to you, before God, I do not lie!

Why does he add an oath? Because he is recounting a historical account and is compelled to swear, so that the churches may believe him and so that the false apostles cannot say: "Who knows whether Paul is telling the truth?" Here you see that Paul, God's chosen vessel, was held in such low esteem among his own Galatians — the very people to whom he had preached — that he was compelled to swear that he was telling the truth. If this happened to the apostles, that they had such powerful adversaries who dared despise them and accuse them of lying, what wonder is it if the same happens to us today — who are in no way worthy to be compared with the apostles? He swears, then, over what seems like a minor point — that he stayed with Peter only to visit him, not to learn from him. But if you weigh the matter carefully, it is of great importance, as everything said above makes clear. In the same way we, following Paul's example, swear: God knows that we do not lie.

Verse 21. Then I went into the regions of Syria and Cilicia.

Syria and Cilicia are neighboring regions. Paul is still pressing the same point he has been making all along: both before he had seen the apostles and after, he was always a teacher of the Gospel. He received it by the revelation of Christ and was never a disciple of the apostles.

Verses 22-23. And I was still unknown in person to the churches of Judea that are in Christ. They only were hearing it said, "He who used to persecute us is now preaching the faith he once tried to destroy." And they glorified God because of me.

He adds this to complete the sequence of his historical account: after he had visited Peter, he went into Syria and Cilicia and preached there — and preached so effectively that he won the testimony of all the churches in Judea. As if to say: I appeal to the testimony of all the churches, even those in Judea. For the churches testify — not only in Damascus, Arabia, Syria, and Cilicia, but in Judea as well — that I have preached the very same faith that I once resisted and persecuted. And they glorify God because of me — not because I taught that circumcision and the law of Moses should be kept, but because of my preaching of faith and the building up of the churches through my ministry in the Gospel. Therefore you have the testimony not only of the people of Damascus and Arabia, but of the whole universal church in Judea.