Galatians 1:3Meaning & Commentary from the Church Fathers

They also say that when Paul says, "the Son was in the form of God" (Phil 2:6), he is not speaking of the Father, because this word, Theou, is also set there without the article.

What, then, will they say now, when Paul does not say apo tou Theou, "from God," using the word with the article tou, but apo Theou Patros, "from God the Father," without adding the article?

He calls God Father here not to flatter them, but rather to rebuke them strongly by this and to recall the cause by which they became sons.

For they were counted worthy of such honor not through the law, but through the washing of regeneration.

Therefore, at the beginning of his epistles, he everywhere makes repeated references to the manifestations of God's goodness, speaking almost in this way:

"Slaves, enemies, and outcasts, how is it that you, being such, suddenly call God Father? Did the law grant you this lofty kinship?

"Why then, after leaving Him Who brought you so near to Himself, do you turn again to the tutor?"

And not only the name of Father, but also the names applied to the Son, are sufficient to show them this goodness.

"Therefore," it is said, "His name shall be called Jesus, for He will save His people from their sins" (Mt 1:21). The name Christ calls to mind the anointing by the Spirit.

For He was named Jesus because He delivered the people from sins, and Christ from the anointing of the Spirit.

With this Spirit He was anointed for our sake, sanctifying our nature by His Incarnation and granting us the right to be called by this name.

The Master Christ gave us this hope. He accepted death for us, Himself rose first from the dead, and promised resurrection to us all.

He delivered us from "this present evil age," that is, from such a course of present life in which occasions for wickedness are opened.

That this life is not harmful for all, the Apostle himself teaches. He says, "If to live in the flesh, this is fruitful labor for me, then what I shall choose I do not know" (Phil 1:22).

Because of the benefit arising from life, he prefers it even to being "with Christ." He also says of Epaphroditus that "God had mercy on him" by granting him life (Phil 2:27).

Therefore the present age is not evil by its nature, but some in it venture upon evil. The Apostle also showed its short duration, because he called it present.

The Master Christ not only Himself administered our salvation, but also has the Father's good pleasure for this. For the Apostle added this as well.

"According to the will of our God and Father, to Whom be glory unto the ages of ages. Amen." Everywhere he places the Father together with Christ.

By this he teaches that it is also pleasing to the Father that we live not according to the law, but according to the Gospel.

Thus the Apostle concluded this introductory word, setting it forth in a new form and briefly showing the aim of the preaching.

He begins his accusations in this way: "I marvel that you are turning away so quickly from Him Who called you by the grace of Christ to another gospel" (v. 6).

All the Old Testament, pre-Christian time, when salvation was impossible, the Apostle calls "the evil age" in the sense of its destructiveness (cf. 1 Jn 5:19).

It lies in evil and is guided by the lust of the flesh, the lust of the eyes, and the pride of life (1 Jn 2:16-17).

Deliverance from this age consists in the granting of power to live according to the Spirit of Christ's life. This was given by Him through the Holy Spirit, Who proceeds from the Father.

The tracing of the whole saving work to God the Father, and the doxology to Him, again show that the one Cause of all has done something still better for Christians.

He no longer requires from people what was formerly required, but only doxology for His ineffable mercy, manifested in the sending of His Son for the salvation of mankind.

The word "amen" speaks of this same thing. It means "truly," or, "may glory be sent up to the Father unto the ages of ages."

"From God the Father and our Lord Jesus Christ." This manner of expression, like the earlier one, "through Jesus Christ and God the Father," signifies equality of power and authority, and oneness of nature in God the Father and the Son.

Christ the Lord is not merely an intermediate instrument. He Himself is the source of grace equally with God the Father. The fact that in the first case the Lord and Savior stands first, and here God the Father, shows that whichever is placed first, one does not depart from the truth. It is the same, for in the Holy Trinity there is nothing first and nothing last.

Although this is the Apostle's usual greeting, in the ears of the Galatians it had to sound in a special way. Grace, which you trample down by falling under the yoke of the law. Peace, which you disturb with God, with me, with all the Churches, and with yourselves.

The holy fathers direct their interpretation chiefly to this, and in each word of the greeting they see a rebuke to the Galatians. Thus Saint Damascene says: "The Apostle sets this greeting everywhere, but now, when he writes to the Galatians, it was more necessary, since they were in danger of falling away from grace if they again accepted circumcision."

Oecumenius says: "He fittingly wishes them peace, for the Galatians had risen in war against God by turning to the law, which He abolished." He also says: "From God the Father. Whence have you the boldness to call God Father? Is it not from baptism? Why then do you turn to the law?"

Theophylact says: "These names, Jesus Christ, are also indications of Christ's benefactions toward us, and rebukes to the Galatians. For He is Jesus because He saved His people from their sins (Mt 1:21). He is Christ because of the anointing of the Spirit, with whom He was anointed for our sake, sanctifying our nature and granting that we be called by this name. To fall away from such a Benefactor is a sign of extreme ingratitude."

Ambrosiaster says: "By the grace of both, that is, of the Father and of the Son, the human race has been restored. Thus he speaks as if to say: if the grace of the Father and the Son toward you is the same, then how do you, thinking something lesser about the Son, equate the law with Him and decide to serve partly Christ and partly the law? Have you not heard what the Lord says: 'The Son of Man is Lord also of the sabbath' (cf. Lk 6:5)? The Apostle speaks in this way so that they may see what disrespect they show the Lord when they equate Him with a servant, that is, with the law."

Theophylact says similarly: "The law is not our master, but Christ Jesus."

In Saint Chrysostom all these thoughts are brought together: "Grace to you and peace. With this wish for grace and peace he begins all his epistles, considering it necessary everywhere, and especially here, when sending to the Galatians. Since they were in danger of falling away from grace, he prays to God that they may again be established in it. They had become opponents of God; therefore he asks God to reconcile them again to Himself.

"Here he calls God Father, not by indulging them, but rather by strongly rebuking them through this and recalling the cause by which they became sons. For they were counted worthy of such honor not by the law, but by the washing of regeneration. Therefore, everywhere at the beginning of his epistles, he points in many ways to God's benefaction toward men. He speaks almost as if saying: slaves, enemies, outcasts, how did you suddenly come to call God your Father? Did the law grant you this lofty kinship? Why then, having left Him who brought you so near to Himself, do you turn again to the tutor?

"And not only the name Father, but also the names used of the Son are sufficient to show them the same benefaction of God. For if we attentively consider the very name, the Lord Jesus Christ, it too will show all God's good pleasure and all His benefaction toward us. For this reason, he says, His name shall be called Jesus, because He will save His people from their sins (cf. Mt 1:21). And the name Christ brings to mind the anointing by the Spirit."